Quotes from ‘Introduction to Jungian Psychology’

Jung, C. G., & Shamdasani, S. (2011). Introduction to Jungian Psychology: Notes of the Seminar on Analytical Psychology Given in 1925. (R. F. C. Hull, Trans., W. McGuire, Ed.) (With a New introduction and updates by Sonu Shamdasani edition). Princeton: Princeton University Press.

Lecture 9

If you leave all your energy and will in the superior function you slowly go yo hell–it sucks you dry.

We seek life, not efficiency, and this seeking of ours is directly against the collective ideals of our time. p 74

Most of the troubles of our times come from this lack of realization that we are part of a herd that has deviated from the main currents. When you are in a herd you lose the sense of danger, and this it is that makes us unable to see where we deviate from the deep currents of collectivity. p 75

The process of working through the auxiliary functions goes on somewhat as follows: Suppose you have sensation strongly developed but are not fanatical about it. Then you can admit about every situation a certain aura of possibilities; that is to say, you permit an intuitive element to come in. Sensation as an auxiliary function would allow intuition to exist. But inasmuch as sensation (in the example) is a partisan of the intellect, intuition sides with the feeling, here the inferior function. There for the intellect will not agree with the intuition, in this case, and will vote for its exclusion. Intellect will not hold together sensation and intuition, rather is will separate them. Such a destructive attempt will be check by feeling which backs up intuition.

Looking at it the other way around , if you are an intuitive type, you can’t get to your sensations directly. They are full of monsters, and so you have to go by way of your intellect or feeling, whichever is the auxiliary in the conscious. It needs very cool reasoning for such a man to keep himself down to reality. To sum up then, the way is from the superior to the auxiliary function, from the latter to the function opposite the auxiliary. Usually this first conflict that is aroused between the auxiliary function in the conscious and it’s opposite function in the unconscious is the fight that takes place in analysis. This may be called the preliminary conflict. The knock-down battle between the superior and inferior functions only takes place in life. In the example of the intellectual sensation type, I suggested that preliminary conflict would be between sensation and intuition, and the final flight would be between intellect and feeling. p 65/66

The libido of man contains the two opposite urges or instincts: the instinct to live and the instinct to die. p77

The libido as an energetic phenomenon contains the pairs of opposites, otherwise there would be no movement of the libido. p 77.

In other words, because of our dissociation, the pairs of opposites are much further apart. This gives us our increased psychical energy, and the price we pay is one-sidedness.

When the pairs of opposites are close together, the individual changes easily, He passes quickly from a mood of expansion to a mood of death. p 77

Lecture 10

The Upanishads appeal to people who are beyond the pairs of opposites. p 82

When a though or vision comes to a man in this way (given to the mind rather than made by it), it is with an overwhelming power of conviction. This, as I say, is the type of original thought. Today we have lost to a great extent the sense of the immanence of thought, as one might put it, and have instead the illusion of making out thoughts ourselves. We are not convinced that our thoughts are original being that walk about in our brans, and we invent the idea that they are powerless without our gracious creative act; we invent this in order not to be too much influenced by our thoughts. p 82

As I said, this original thinking is immediately convincing. When you have such a thought, you are sure it is true–it comes as a revelation. This is no more beautifully shown then in a projection; you simply know it to be true, and you are inclined to resent any suggestion of error connected with it. This is especially true with women, where the projection may not even be conscious. The unconscious has power to influence our thinking in incredible ways. p 83

Since the earliest times, then, the pairs of opposites have been the theme of men’s thoughts. p. 84

So in general any excessively strong position brings forth its opposite. p85

So when you say “yes” you say at the same time “No.” This principle may seem a hard one, but as a matter of fact there must be this split in the libido no nothing works and we remain inert.

I found, then, that what I had thought to be a pathological phenomenon is in fact a rule of nature. – p.85

I started with the primitive idea of the flowing out and the flowing in of energy, and from this I constructed the theory of the introverted and extroverted types. P 86

The opposition is a necessary condition of libido flow, and so you may say that by virtue of that fact one is committed to a dualistic conception of the world; but you cal also say the the “flow”–that is, the energy–is one, and that in monism. p 86

So our way has to be one where the creative character is present, where there is a process of growth which has the quality of revelation. p 87

We know there is no method by which we can force these events (revelations), but the world is full of methods to produce states of mind that facilitate contact with immediate truth. Of  these methods, yoga is the most conspicuous example…. All kinds of primitive practices are to be understood as an effort on the part of man to make himself receptive to a revelation from nature. p 88

Lecture 11

AS you know the intuitive is alway rushing after new possibilities. Finally he get himself, let up suppose, into a hole and can’t get out. There is nothing he so dreads as just this–he abominates permanent attachements and prisons, but here he is in a hole at last, and he sees no way that his intuition can get him out…. He will get out of this conflict by discovering  a new kingdom, namely that of sensation. p.90

Dissolving an image mean that you become the image. Doing away with the concept of God means that you become that God. This is so because if you dissolve an image it is always consciously, and then the libido invested in the image goes into the unconscious. p95

The stronger the image the more you are caught by it in the unconscious, so if you give up the hero in the conscious you are forced in to the hero role by the unconscious. p 95

The killing of the hero, then, means that one is made into a hero and something hero-like must happen. p96

Lecture 12

The archetypes are sources of energy. p99

So whenever a snake appears you  must think of a primordial feeling of fear. The black color goes with this feeling, and also with the subterranean character of the snake. It is hidden and therefor dangerous. As animal it symbolizes something unconscious; it is the instinctive movement or tendency; it shows the way to the hidden treasure, or it guards the treasure. The dragon is the mythological form of the snake. The snake has a fascinating appeal, a peculiar attraction through fear. p 102

 Thing that are awe-inspiring and dangerous have an extraordinary attraction. p 102

For the understanding of the unconscious we must see our thoughts as events, as phenomena. We must have perfect objectivity. p 103