The Analytical Psychology Club of San Francisco (APC-SF) is an independent Jungian organization with many informal and personal links to the C. G. Jung Institute of San Francisco.

Founded January 9,1940 under the inspiration of Jane Wheelwright, Dr. Joseph Wheelwright, Dr. Lucile Elliott and Dr. Elizabeth Whitney, APC-SF continues to:

• Promote the study and discussion of analytical psychology and related subjects
• Give opportunity for fellowship among those who have experienced Jungian analysis.

Membership Qualifications

• Personal commitment to the integrating processes of depth psychology as described by C. G. Jung
• Maturity, desire and capacity to pursue cooperatively the aims of APC-SF
• At least 100 hours of Jungian analysis
• Signature of recommending IAAP analyst or good standing membership in other APC’s with standards similar to APC-SF.

Membership Benefits

• Key for use of the APC-SF library
• Monthly meetings with interactive presentations by Jungian analysts or member-led discussions of Jungian topics
• APC-SF Newsletter

Membership Fees

• Initiation: $30
• Annual membership: $100

For more information: Contact Helen Mendenhall at 916/487-4966 or by email.

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The Process of Jungian Analysis:
A Quote from C. G. Jung’s Writings

In his introduction to Psychology and Alchemy, Jung includes this characterization of the analysis process in which the patient and the doctor engage:

. . . one could say that while the patient is unconsciously and unswervingly seeking the solution to some ultimately insoluble problem, the art and technique of the doctor are doing their best to help him towards it. “Ars totum requirit hominem!” [“The art requires the whole person.”] exclaims an old alchemist. It is just this homo totus [whole person] whom we seek. The labors of the doctor as well as the quest of the patient are directed towards that hidden and as yet unmanifest “whole” man, who is at once the greater and the future man. But the right way to wholeness is made up, unfortunately, of fateful detours and wrong turnings. It is the longissima via [longest path], not straight but snakelike, a path that unites the opposites in the manner of the guiding caduceus, a path whose labyrinthine twists and turns are not lacking in terrors. It is on this longissima via that we meet with those experiences which are said to be “inaccessible.” Their inaccessibility really consists in the fact that they cost us an enormous amount of effort: they demand the very thing we most fear, namely the “wholeness” which we talk about so glibly and which lends itself to endless theorizing, though in actual life we give it the widest possible berth.

- Jung, Carl Gustav, “Part I: Introduction to the Religious and Psychological Problems of Alchemy,” Psychology and Alchemy. Collected Works, Vol. 12, Second edition, completely revised, Princeton University Press, 1968, par. 6, p. 6.

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