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+*** START OF THE PROJECT GUTENBERG EBOOK 77864 ***
+
+
+
+
+LITTLE BLUE BOOK NO. 978 Edited by E. Haldeman-Julius
+
+The Psychology of Jung
+
+James Oppenheim
+
+
+HALDEMAN-JULIUS COMPANY GIRARD, KANSAS
+
+
+
+
+Copyright, 1925, Haldeman-Julius Company
+
+PRINTED IN THE UNITED STATES OF AMERICA
+
+
+
+
+THE PSYCHOLOGY OF JUNG.
+
+
+
+
+CONTENTS.
+
+
+ Chapter                                Page
+    I. The Psychology of the Future        5
+   II. The Sexual Theory                   8
+  III. Will-To-Power                      18
+   IV. The Break Between Freud and Jung   22
+    V. The Introvert vs. the Extravert    33
+   VI. Types                              45
+  VII. The Conflict and Its Solution      53
+ VIII. Note                               61
+
+
+
+
+THE PSYCHOLOGY OF JUNG.
+
+
+
+
+I.
+
+THE PSYCHOLOGY OF THE FUTURE.
+
+
+The origin of the new psychology, with its technic universally known as
+psycho-analysis, lies in the effort which man has always made to cure
+those ills “not of the body.” When we speak of the ills of the “soul,”
+we do not, however, mean that the mind is not a part of the body. We
+merely mean that there is a difference, for instance, between the
+illness that might arise from receiving bad news, and that which was
+caused, say, by being knocked down by a motor car. The first we call a
+mental ill, a spiritual malady, the second a physical.
+
+The old shaman of the savage tribe did not only attempt to cure
+gangrene and malaria and sore throat; he also treated people who were
+“possessed by demons” or had “lost their souls”; he treated people who
+had lost hope, who were despairing, who wanted a charm to conquer the
+object of love or hate, who desired success, who heard voices, saw
+visions and were afraid to live.
+
+From the beginning, therefore, man has attempted to bring a healing to
+the mind. Every religion has been such an attempt.
+
+The trouble with this, however, from our modern standpoint, is that a
+religion demands faith, not only in the natural, but the supernatural;
+and not only, let it be added, in the supernatural, but a very definite
+and dogmatic supernatural, some set of stories and brand of divinities.
+There are Gods, Devils and ghosts to which we must submit. But modern
+science, which has steadfastly discredited mythology and sought to
+explain life and its phenomena by natural causes, or laws of nature,
+has seriously undermined the old religions, and we see them beginning
+to topple in all places of the earth.
+
+However, the science of medicine, which sought to discover the causes
+of sickness, reached a limit beyond which it could not pass. If there
+is no medicine for a broken heart, there is also none for a man with a
+fixed idea or one with a sense of utter inferiority. The insane cannot
+be cured by drugs or by operations, except in those rare curable cases
+which have an indubitable physical origin. The thousands creeping and
+stumbling around the world, victims of neurosis, cannot be reached by
+serums or diets.
+
+It was therefore necessary for medicine to go beyond itself, to invade
+the wide and dark realm of religion and preempt the creeds, by applying
+the technic of science to what had hitherto been understood darkly
+through intuition, guess-work and “revelation.”
+
+It is not my intention to give a history of the origin and rise of
+psycho-analysis. That, in itself, is a book. It is merely necessary
+to say that the first genius in this field was Sigmund Freud, that
+Freud made the first great discoveries, that he traced the first chart
+of the unconscious mind, and that he originated the first technic of
+psycho-analysis.
+
+If Freud, however, was the pioneer, it remained for two of his pupils
+to carry the work forward to the point where it has become one of the
+vital contributions to the race. The work of Adler, the first of these,
+came as a revolt against Freud and gave rise to a rival theory. The
+work of Jung, however, not only brought a synthesis of the work of
+Adler and Freud, but went beyond both. It is for this reason, then,
+that I call his work “the psychology of the future.”
+
+In order to come to a clear understanding of Jung, it will be
+necessary first to summarize the theories of both Freud and Adler. We
+can then see how Jung, accepting both, has transcended both, and laid
+out the first tracings of a complete psychology.
+
+
+
+
+II.
+
+THE SEXUAL THEORY.
+
+
+Freud sees life as a great and never-ending conflict between
+civilization, or organized society, and the individual. The individual
+is born with certain instincts, desires, wishes. Many of these are
+in conflict with the law and moral code of society. Hence, they are
+suppressed.
+
+This suppression works, however, in a curious way. Not only are the
+unlawful and “sinful” impulses shut out of the mind; they are also
+forgotten. And because they are forgotten, we actually have the
+spectacle of pious men and women who can solemnly swear that they are
+quite free of murderous, lustful, lecherous, dangerous thoughts and
+wishes; that they are “good” people; that they have nothing in common
+with the criminal and the debased.
+
+As a matter of fact, however, no instinct, no function in man can be
+abolished by cutting it off from consciousness. It is merely repressed,
+and forms what Dr. Jung later denoted as a _complex_; that is to say, a
+group of ideas, emotions, wishes that all go together and become a sort
+of mental family living off by itself, in exile.
+
+It is, in reality, a part of consciousness of which we are
+unconscious: a part of the mind shut out by the barrier of our will and
+our forgetfulness. And since there are many things that we repress,
+a goodly area of the mind is so cut off. Hence, all that part of the
+mind which is repressed, and of whose existence we are not aware, Freud
+calls _the unconscious mind_.
+
+But since the unconscious is living, not dead; since every impulse in
+man seeks constantly for expression; the unconscious is continually
+active, like a volcano. Only, instead of sending up its fire and lava
+and steam in their native state, it is sending them up in a camouflaged
+form. The bottled up energy seeking ever an outlet, loads itself into
+some part of the body, and becomes a symptom. It may appear as a
+paralysis of some muscle, as deafness or blindness, heart trouble or
+stomach trouble, etc. Naturally, these symptoms are not organic; it is
+not a real blindness, a real paralysis. Which explains why there can
+be miracles when believers touch saint’s bones or repeat the dogmas of
+the Christian Scientists. The reason is, that being mental in origin,
+these symptoms can also be cured in a mental way. But since faith
+healing does not probe to the secret source of the symptom, which is
+in the unconscious, such healing is usually followed by the outbreak
+of another symptom, in a different place, perhaps, and of a different
+nature.
+
+However, the repressed complex does not only express itself in bodily
+symptoms. It may appear in the conscious mind. But since the conscious
+mind resists the invasion, it appears in a masked form. It may become
+apparent as a fixed idea, for instance, the idea that one must go to
+some street corner and preach the Gospel, an idea which, in spite of
+its absurdity and irrationality, the patient cannot dislodge, and which
+is therefore fixed. Or it may appear as a fear, a fear of dogs, or of
+the dark, of closed places, going outdoors, etc.
+
+Nor is this all. Where there is a marked repression of a large part of
+oneself, the repressed material may become what is called a secondary
+personality, and every so often preempt the conscious mind, so that
+at one time the personality may be timid, pious, good, and at another
+bold, wicked and evil. It is, in a way, the story of Dr. Jekyll and Mr.
+Hyde.
+
+Finally, the unconscious appears in consciousness in the form of
+dreams. It is really this great discovery which led to the development
+of the technic of psycho-analysis, and opened up the path which has led
+to all the other discoveries.
+
+A dream takes place when we are asleep; that is to say, when the
+conscious mind is completely relaxed, when all the bars are let down.
+What more natural than that the repressed portion of the mind may now
+flare up, just as the stars become visible when the sun is withdrawn
+from the sky? But dreams usually have something absurd about them. We
+walk in seven league boots, we cut off a hand and sew it on again,
+animals talk; we are in the land of make-believe and of the fairies and
+the bad spirits.
+
+Why does the unconscious speak such a fantastic language? Why doesn’t
+it express itself in simple English? According to Freud, this is
+because the conscious mind has refused to face the evil which it
+has repressed, and the unconscious therefore ever seeks a masked or
+camouflaged expression, whether in the form of a physical symptom, a
+fixed idea, a phobia, or a dream.
+
+Dreams, in short, are symbolic. Everything in a dream stands for
+something else. But these symbols are not haphazard; what they stand
+for are definitely expressed by the symbol. It is not haphazard for
+instance that a dove has always symbolized the holy spirit, or that a
+spear has stood for the masculine organ, or that a vessel has stood for
+the womb. There is a certain likeness between symbol and fact.
+
+It is nothing new to invest dreams with meaning. The human race has
+always done so. Man has always intuitively known that these strange
+manifestations of the night held a hidden meaning for him, a meaning
+that must be searched out by interpretation and analysis. So we
+read in the Bible of Joseph interpreting the dreams of Pharaoh; in
+Euripides’ play, Iphigenia, the action begins with a dream of the
+heroine, which she herself interprets, though somewhat mistakenly. So
+too we have the well-authenticated dream of Lincoln (ten days before
+he was assassinated) that he heard a noise of lamentation and sobbing
+downstairs in the White House and took a candle and went down. Around a
+catafalque moved a crowd of weeping people. He asked who was dead, and
+was informed that it was the President, who had been killed.
+
+Such dreams are of the prophetic order, and will be dealt with later
+on. The last dream, also, was straightforward. It was not symbolic. But
+such dreams are outside the usual run; they are the exceptions to the
+rule.
+
+The way then to find out the meaning of a dream is to treat the images
+in it as symbols and try to discover what the symbols stand for. And
+the quickest way to do this is to ask the dreamer himself.
+
+You dream, for instance, to use a simple illustration, that you are
+involved in a fight between a cat and a dog. Well, what do you think of
+cats and dogs? What are your associations?
+
+You begin to tell all the thoughts that come into your mind when you
+think of these two animals. You may drag in personal stories of a pet
+cat you once had, of a dog it fought with, etc. When all you have said
+is boiled down it may amount to this: that cats and dogs appear to be
+opposites, that cats are aloof, “selfish,” withdrawn, asking much and
+giving little, whereas dogs are loving, affectionate, very sociable,
+and may even give their lives for their masters. Symbolically then, the
+cat stands for the ego-impulses, the dog for the social impulses. It
+is natural that they should fight each other every so often; there are
+times when we are in great conflict between our wish to serve others
+and our desire to gratify or satisfy ourselves.
+
+What Freud discovered was that the repression came to light through
+the dream; that the dream material, if analyzed, showed exactly why
+the patient was ill, why he had his phobia or his physical symptom.
+For instance, the man might have a strain of sexual perversion in him.
+He himself is not aware of it. But the dream immediately brings it to
+light and he is forced to recognize it.
+
+Naturally it is difficult to get a patient to accept the repressed
+material. If he repressed it because of a great moral revulsion, he can
+only be led by a process of re-education to accept it. When he first
+comes for treatment, therefore, he merely tells the analyst all that
+he remembers about his past, his family and personal history, etc.
+Gradually he acquires confidence in the analyst. This unburdening is
+like a confession. The analyst hears things that the patient has never
+before mentioned to anyone else. The analyst, because of his knowledge
+of psychology, also shows an understanding of the patient that quite
+startles the latter. The analyst, in short, becomes more than a father
+to him, more than a mother. There is a feeling of gratitude, of trust,
+which approaches the border of love. This feeling, this attitude,
+is called the _transference_. The patient has transferred himself,
+his burden, to the analyst. And no cure can take place until this is
+achieved.
+
+For when the transference is made, the patient is now ready to go
+along with the analyst in his re-education. He gains a new standpoint.
+He discovers that the ugly and evil things which he suppressed are not
+his personal property, his private depravity, but are public property,
+that every one who is a human being has the same impulses, the same
+shameful lusts, the same wicked wishes; and that there can be no
+genuine health until one allows these impulses in consciousness and
+accepts them in their nakedest aspect.
+
+The patient then is ready to face squarely and truthfully the
+divulgences of his dreams.
+
+And what is the cure? Sometimes, happily, it is a simple matter. The
+man who has suppressed his sexuality altogether, for instance, may now
+marry and gain a good direct expression for his need. But what of those
+who find strong perverted wishes, what shall we do with them?
+
+At this point Freud erects the theory of _sublimation_. It is not a new
+theory. The youth in college is admonished to go into athletics that
+he may channel off and use up the energy which otherwise would provide
+him with a sexual problem. It is the substitution of a “higher” thing
+for a “lower.” Only, of course, the higher thing must stand in some
+natural relation to the lower, that the instinctive craving may have
+some genuine satisfaction.
+
+The classic example is that of surgery. A man is sadistic. That is,
+he desires to practice cruelty on the object of his love. Turn this
+upside-down from something destructive to something creative, and you
+let him dig his knife into the human body, but now it is to help and
+heal another, not to hurt him. Hence, the surgeon is sublimating his
+sadistic tendencies.
+
+Another example, according to Freud, is the artist. His wicked and
+criminal impulses, we will say, would indicate a long list of murders
+if he lived them out. He does not live them out, he writes them out. He
+becomes known as a writer of crime and detective stories, and in this
+form he releases his evil energy and spends it utterly.
+
+Or take the actor. As a child he wanted constantly to exhibit himself,
+to go naked before others. This strong strain of exhibitionism can be
+satisfied finally by acting, by showing himself off before audiences.
+
+Hence, the Freudian cure for those impulses we cannot live, is, first,
+to recognize and accept them, and secondly, to sublimate them.
+
+The Freudian psychology, however, does not rest at this point. It has a
+theory which underlies all the others; it is the theory connected with
+the Oedipus complex.
+
+Oedipus was the man, celebrated in Greek drama, who, by a fluke of
+fate, married his own mother, had children by her, and later had to
+expiate his crime by blinding himself and wandering poor and helpless
+about the world. For his crime is the one crime which mankind has
+usually found absolutely taboo. In practically all the savage tribes,
+and in every civilized code, incest, or intermarriage between child and
+parent, brother and sister, has been strictly forbidden.
+
+Why is this so? Freud believes that there is a natural sexual
+attraction within the family group itself, that the child begins its
+sexual life very early, that the boy gains satisfactions through his
+mother’s caresses; and that hence the whole beginnings of sexuality
+are wrapped up in the incestuous wish. Naturally, however, for the son
+there is a great rival. It is his father. His father would fight him
+off just as he would any other male rival. This is one of the reasons
+for the universal taboo.
+
+But if the origins and beginnings of sexuality are entwined in the
+incestuous wish, and incest is taboo, we have an immediate cause of
+trouble in human nature. We are all bound to repress. And indeed if we
+look upon man, we see that he is afflicted with much sickness, that he
+is born to trouble as the sparks fly upward.
+
+If, however, this is the nuclear complex, this Oedipus complex, how
+can we account for the other sexual difficulties, the perversions?
+They originate, according to Freud, in the Oedipus complex itself. The
+child’s first act is suckling, this involves the mouth; he then learns
+to suck his finger when he cannot get at the nipple, this involves
+mouth and hand; he then begins to use his hand rubbing himself and this
+leads to rubbing the sexual organ (auto-erotism); he now takes pleasure
+in his own body and in bodies like his own (homosexual interest), and
+finally he becomes interested in bodies unlike his own (normal sexual
+wish). He may find, however, that he cannot cross the last bridge and
+get to normal sexuality. The repressed incest wish stands in the way
+and makes him fear the woman who would, unconsciously, be used as a
+substitute for the mother. Hence, he remains fixed at some infantile
+stage; mouth-erotism, auto-erotism, homosexuality, etc. Often in
+analysis, when he discovers this, according to Freud, he can learn
+to renounce the infantile fixation, or perversion, and learn to take
+pleasure in normal sexuality.
+
+Such, in brief, and with, alas, much omitted, is an outline of the
+Freudian theory. It is a sexual theory. The psychological troubles
+of mankind, with all their symptoms, either physical or mental, are
+traced back to a disturbance in sexuality, to taboos which bring the
+individual into conflict with society and so cause these unnatural
+repressions. Freud, however, does not use the word sexuality in a
+narrow sense; he makes it synonymous with love-life, though the purely
+sexual element is, on close examination, always present.
+
+However, recently, Freud, now an old man, has advanced a new theory to
+supplement the sexual theory. He believes, though he is very cautious
+in his statement, that beside the sexual impulse, the will-to-live, to
+create and procreate, there is an opposite impulse, a will-to-death, a
+wish to have done. In this, he pays an unconscious tribute to some of
+the theories of Jung, which will be discussed later on.
+
+
+
+
+III.
+
+WILL-TO-POWER.
+
+
+Alfred Adler was a pupil of Freud. In the course of his psycho-analytic
+practice he stumbled across a discovery which led to a break with Freud
+and the enunciation of a new theory. In contradistinction to the sexual
+theory it may be called the power-theory.
+
+What Adler noticed in every neurotic was a marked feeling of
+inferiority, a feeling, as he put it, of being _under_, and a
+consequent incessant striving to be _over_ or on top. To use a simple,
+concrete case: If a man felt inferior to the woman he loved, and this
+was a symptom of inferiority he had always had toward the women he
+loved, he would strive by every means to put the woman down and himself
+up. He might put her down by economic pressure, by intellectual attack;
+or he might put her down in the sexual way, for instance through
+cruelty (sadism).
+
+In the latter case, Freud would say that the problem was sexual.
+But Adler would say, what the man is striving for is not sexual
+satisfaction, but power. If he could put the woman down through
+money-pressure, that would satisfy him, or if he could put her down
+sexually, that would be satisfactory. What he was seeking was mastery.
+
+Take the well-known case of the Don Juan who has one love-affair
+after another, who wins a woman only to tire of her and pass on to the
+next. Such men will admit, as a rule, that the greatest pleasure is in
+conquest, and that when a woman has been conquered she is no longer
+interesting. They look upon love-affairs as a series of battles, and
+the aim is not love or sexuality, so much as triumph.
+
+What becomes then of the Oedipus complex, the incestuous longing of
+the son for the mother? According to Adler this, too, is a problem of
+power. The father is the head of the house, the master, the king in the
+realm of the family, and possesses the mother. The son is under the
+father, but would depose this king and take his place. In short, he
+would be the head and possess the mother. But actually, what the child
+is seeking, is not really to possess the mother, but to have power in
+the manner of his father.
+
+The cause, then, of mental disorders and spiritual maladies, Adler
+traces to an excessive feeling of inferiority which leads to a marked
+will-to-power. But whence arises this feeling of inferiority? Adler at
+this point is sure that the origin is to be sought not in something
+psychic but in something physical. His theory is that the feeling of
+inferiority is due to some _actual organic inferiority_.
+
+In other words, he believes that a child who has a club foot, like
+Byron, or one subject to epileptic fits, like Dostoyevski, or one with
+an impediment which causes stammering, like Demosthenes, or one with
+a chronic tendency to constipation like Lincoln (the cases of great
+men could be multiplied endlessly), that such a child feels himself
+inferior to normal children; he feels that there is something the
+matter with him, that he has less chance of success, etc. This is the
+feeling of inferiority, the feeling of being under. And the deeper this
+feeling, the greater the reaction to it, the greater the striving to
+change the position about, so that instead of being under his fellows
+he is over them. Out of such defects, then, arise the great ambitions,
+or as Adler puts it, the “guiding fiction.” By this he means a phantasy
+of some great goal which the child dreams about and sets out to reach.
+
+A classical case is that of Demosthenes. Because he stammered, because
+he was inferior in speech to other children, an ambition awoke not
+merely to be able to talk in the normal manner, but something far
+greater: namely, to be the greatest of orators, an ambition he actually
+achieved. But suppose he could not have achieved such a victory,
+suppose conditions had been such that it was impossible for him to
+be an orator? Then his incessant striving would prove futile, the
+feeling of inferiority would increase, and there would be a breakdown.
+The breakdown would be a neurosis, and he would be ready for a
+psycho-analyst.
+
+Why did Napoleon set out to conquer Europe? His inordinate
+will-to-power could be traced back to a painful feeling of inferiority
+in his youth, which showed itself in the military school, where he was
+put to shame by his fellows. They, he must have felt, would become in
+time great generals and leaders in the army; hence, he must be even
+more than they, the general of generals.
+
+As to the feeling of inferiority itself, Adler denotes it as the
+feeling of being _feminine_. Woman, he believes, has the psychology of
+being under, man that of being over, as shown in the sexual act itself.
+Besides, man is physically stronger than woman. Hence, if a man has an
+organic inferiority, he feels that he is not a man, and hence, that he
+is in some way feminine. All his striving therefore is to be masculine,
+and indeed, super-masculine. This striving Adler calls _the masculine
+protest_. One finds it in women also; a marked feeling of inferiority
+in a woman leading her to strive to be like a man, and a refusal to
+accept her own psychology.
+
+Such, in brief, is the Adler theory. It owes many things to Nietzsche,
+who, in his “Thus Spake Zarathustra” teaches will-to-power as the
+guiding principle of life, who relegates woman to a lesser, man to a
+greater sphere, and who finds in the striving of the ego the dominant
+impulse of life.
+
+
+
+
+IV.
+
+THE BREAK BETWEEN FREUD AND JUNG.
+
+
+At the time that Dr. Freud was making his discoveries in Vienna, Dr.
+Carl Jung, a young psychiatrist, was conducting certain experiments
+in Zurich, Switzerland. These were of a dry technical nature which
+need not be given here, but they led to a tentative theory of an
+unconscious mind. It was while he was engaged on these experiments that
+Jung first read the work of Freud. He knew at once that he had found
+his master and hastened to become Freud’s pupil and colleague. He did
+more than that. At that period Freud was the laughing stock of Vienna,
+and wherever his work penetrated. He was jeered and ridiculed for his
+fantastic notions, and was suffering the bitter fate of all pioneers.
+Jung was in a powerful position at Zurich, and at once proceeded to
+enlarge and deepen the fight for Freud. He became the most powerful
+exponent of the Freudian psychology, and helped to bring the new
+knowledge and new technic into its first acceptance by the world.
+
+Freud looked upon Jung as upon a favorite son. They fought
+shoulder-to-shoulder, the work spread, and they were invited to
+this country to give lectures. In Switzerland, Austria, England and
+America the psycho-analyst made his appearance, and the world of the
+intelligentsia awoke with a shock to the sexual theory. Among the
+cultured everywhere there was discussion of the Oedipus complex, the
+repressions, the sexual perversions, the idea that much that we had
+thought purely spiritual, like art and religion, were merely masks for
+sexual complexes. The psycho-analytic movement, held firmly together by
+two great men, was forging ahead.
+
+However, Jung, from his continued analysis of patients, and from his
+own experiences, was beginning to form doubts in his own mind. There
+was something, he began to think, inadequate in Freud’s theory. He
+hardly dared, at this time, to make any formal criticism; but finally,
+after a great conflict, he was moved, even inspired, to write his first
+great book. This book is entitled “The Psychology of the Unconscious.”
+
+He has said of it that it was a voyage of discovery. He himself, when
+he started it, hardly knew to what depths it would lead him, to what
+conclusions it would force him. But when he was finished, he knew that
+he could no longer withhold his own point of view and that this would
+inevitably lead to a break with Freud.
+
+It proved to be so. Freud was shocked and appalled. He sent the
+manuscript back with a letter in which their relationship was ended. He
+said that Jung had betrayed the psycho-analytic movement, that he had
+ventured out beyond the bounds of science, and that he was seeking to
+destroy the greatest values in the new psychology.
+
+Of course such a break was inevitable, and in the end it proved
+fortunate. It set Jung free. He could now go on, without hindrance, in
+his great task, which led finally to the greatest contributions thus
+far made.
+
+The break itself may be traced to a divergence between two theories of
+the unconscious. As will be remembered, Freud’s theory would define the
+unconscious as something which is produced after we are born, and when
+the repressions begin. All that is anti-social, that flies in the face
+of conventional morality and the law of the land, everything that is
+taboo, gets walled off from the conscious mind, and is henceforth the
+unconscious mind. The unconscious then is a storehouse of the evil, the
+thwarted, the unconventional, the instinctive.
+
+Jung does not deny that a _part_ of the unconscious is exactly of this
+nature. But in “The Psychology of the Unconscious” he proceeds to
+prove, by a wealth of material and a sureness of analysis, that the
+unconscious is something far deeper and greater than merely a personal
+bag of discards.
+
+He finds in numerous typical dreams and phantasies of his patients
+that they reproduce symbols and stories as old as the human race. He
+shows that the human mind everywhere, among the most widely scattered
+peoples, and in different ages, produces the same typical myths, the
+same figures of deities and demons; and that the patient of today gives
+forth, in analysis, a similar mythology; and very often something which
+he, the patient, has been utterly ignorant of and which is beyond his
+understanding.
+
+He finds further that man has always had what might be called a typical
+psychological fate; that the story of man’s inner life and development
+has always taken a certain form, embodied in the figure of the hero.
+The hero, in the myth, is always he who goes forth to conquer greatly,
+who overcomes dragons and supernatural powers, but who finally loses
+his power, is subjugated and dies an inner death. But out of this death
+he is reborn and appears with a new life, often magical, by which he
+goes on to his greater achievements.
+
+Such a death and rebirth is pictured in the story of the crucifixion
+of Jesus. It appears in a modern work, in “Jean-Christophe,” where
+the hero suffers a spiritual disintegration and can no longer compose
+music, but with the first breath of Spring, feels the new tides of life
+pouring into him and rises to the greatest heights of his creative
+power. Such, too, is doubtless the inner story of our greatest American
+poet, Walt Whitman. When he was about 35, and after suffering some deep
+personal reverse, he secluded himself on Long Island beside the sea for
+some weeks, and had a spiritual experience which led to his awakening
+as a poet and the beginning of “Leaves of Grass.”
+
+What is this typical myth? It is known as the sun-myth, for the savage
+doubtless based it on the strange fact that the sun, after setting in
+the west, rose again the following morning in the east. This sun-myth,
+boiled down to its essentials, is somewhat as follows: The sun is the
+hero. He is born of the mother, the sea, in the east. He rises in his
+splendor and reaches the zenith. But now his strange descent begins,
+and when he reaches the west, he must re-descend into the waters of the
+sea, die again and re-enter the mother’s womb. Actually he is pictured
+as being devoured by a sea monster. In the belly of this monster he
+rides in the sea under the earth back toward the east. At first he lies
+supine; but finally, plucking up courage he begins to battle with the
+monster. Finally he kills him, and the body of the great fish floats to
+shore, where the hero, the sun, steps out reborn, and rises again in
+the east.
+
+This story, based on something seen in nature, is found to be typical
+of man’s soul. And Jung discovered that wherever an analysis was
+carried far enough, this typical myth appeared in various forms in
+the dreams of the patient, and the patient went through an experience
+analogous to the myth.
+
+What is this experience? A man has reached a high point of development
+and achievements. There comes upon him now a sense of deadness and
+futility, a period of disillusionment and turning away from the world,
+the experience which is described in the beginning of Goethe’s “Faust.”
+This inner death proceeds until he is lost in himself, until he is,
+in the language of the myth, devoured by the monster; and now he goes
+through a long period of inner suffering and groping until the time
+comes when a new life awakens and he goes back to the world of men with
+a greater energy, a new vision, and perhaps a new life-task. So, in the
+beginning of Nietzsche’s “Thus Spake Zarathustra,” we see the hero step
+forth after his years of preparation in the wilderness to bring his
+message to the world of men.
+
+This then is the typical experience of those who carry their
+development to any height. What is its meaning psychologically?
+
+There is no understanding of it, says Jung, unless we broaden the
+conception of the unconscious. And with this he introduces his theory
+of the _collective unconscious_.
+
+The human body is the product of millions of years of evolution, and in
+it is written the history of life. It is not a sudden creation. If this
+is true of the body, how can it be anything but true of the mind, which
+is a function of the body? The mind, too, is a product of millions of
+years of evolution, and just as the history of life is written in the
+flesh, so too the history of man’s spirit, his adventure, is summed
+up in the mind. In other words, the new born babe does not present a
+mind like a blank sheet of paper on which his personal experience will
+begin to write; he is born with the great inheritance of the race, the
+collective unconscious, in which is stored the wisdom of the ages as
+well as the great instincts, and what Jung calls “the residues of our
+animal ancestry.”
+
+How do we know this? Because the mind of a man today, a man even
+ignorant and unread, will, on certain occasions, produce the same
+myths, the same supernatural figures, the same psychic phenomena as
+those produced thousands of years ago, and the same in every part of
+the earth among the most widely separated nations and races.
+
+In short, the unconscious contains typical _images_ and typical
+_stories_. And whence did these arise? It is quite natural that the
+presence in our own unconscious of a wisdom greater than ours and at
+the same time of animal instincts sometimes overwhelming in their
+destructiveness, should give the savage, for instance, a sense of the
+nearness of supernatural powers of good and evil, of some supernatural
+wisdom that helped him (in the form of revelation or inspiration) and
+of some demonic lust or passion, which, if it swept over him, led
+to the orgy, the murder or insanity. Hence, these experiences would
+be pictured as the work of beings like those he knew, only greater.
+Wisdom was a Great Mother or a Great Father, a God, in short; evil was
+a Devil, a Demon, like a bad man, only greater and worse. And certain
+experiences would be pictured in the form of monsters, great strange
+animals, sometimes animals part human and part beast.
+
+Thus we see an explanation for the origin of the many religions on
+earth, all of which have certain things in common. Some sensitive
+man experienced his own unconscious in the form of dreams and
+hallucinations. Moses for instance heard the voice of God and saw
+the burning bush. Psychologically, this would mean that what Moses
+thought was outside himself, came from within himself, came from the
+unconscious and was, in the technical language, _projected_, the
+vision of fire upon the bush, the voice into the air. He heard and saw
+something out of his own depths.
+
+Every religion makes this projection. Heaven is up in the sky, hell
+under the earth; the Gods are on high, the Devils below. It has
+remained for modern psychology not only to locate these phenomena
+as in the brain itself, but also to divest them of their miraculous
+coating, and to explain them as something having a direct meaning in
+the patient’s life.
+
+According to Jung, the collective unconscious is more or less dormant
+in all of us, except under certain circumstances or after certain
+experiences. The average man goes on unaware of his own demonic and
+divine attributes. But in a lynching-bee or in battle the devil will
+suddenly awake and transform him from something human into something
+monstrous. On the other hand, the youth falling headlong in love,
+the man who sustains the death of his loved one and similar great
+experiences of life, will encounter the presence of ineffable wisdom
+and power, so that he feels he is visited by something beyond the human.
+
+But the process of analysis also leads to the experience of the
+collective unconscious. Psycho-analysis is self-discovery. One goes
+deeper and deeper into oneself. One goes back on the track of the
+years to one’s childhood. One exhausts in the process one’s personal
+memories. One goes down, as it were, beyond the personal layers of the
+unconscious, to the impersonal. At this point the manifestations of
+the collective unconscious begin, and the dreams are now loaded with
+mythological conceptions, and images of the supernatural.
+
+This deep entering into oneself Jung defines as _introversion_, a self
+descent, and a means of development, a discipline not only in the
+wisdom of all time, but in overcoming the undeveloped tendencies in
+oneself. It is at this point that the hero is devoured by the monster,
+the unconscious, and makes that voyage that leads to his rebirth.
+
+Dante depicts this in his Divine Comedy. The hero, Dante, is led
+by Virgil, down through the depth of Inferno (the evil side of the
+unconscious), up the mount of Purgatory (the overcoming) and finally
+reaches Paradise, where he finds Beatrice, an image of his soul, and a
+new wisdom, a new life are his.
+
+Naturally one cannot do justice to so deep a conception within
+the space allotted. But we can see at a glance that much that is
+otherwise inexplicable, save on the ground of something miraculous
+and supernatural, is now given a more natural explanation. We
+can understand the genius as one who has the gift of tapping his
+unconscious and bringing forth works which are impossible to the run
+of men. We can understand why man has always needed a religion. We can
+understand those intuitions which lead to new discoveries in science.
+Man has a storehouse of wisdom in himself.
+
+We can also understand the strange aberrations of insanity, of those
+unfortunates who are caught, as it were, in the collective unconscious,
+and live only in a world of demons and divinities and uncanny myths.
+We can understand too the demonic outbreaks in war, and the cause of
+many crimes. I know of the case of a man who was a clergyman, and who,
+each time he had finished an impassioned sermon which passed through
+the audience like a rousing electricity, immediately went to a brothel
+and indulged in an orgy of drink and sexuality. He was a man under the
+complete dominance of the collective unconscious. First the divine side
+appeared, with its marvelous inspirations; then the demonic, dragging
+him in the mud.
+
+It must not be thought, from the foregoing, that Jung rejected
+the sexual theory of Freud. What he did was to modify this theory,
+holding that not all cases of neurosis registered sexual repression
+or maladjustment. He fully agreed however, that the Oedipus complex
+appears as one of the great problems, but instead of interpreting
+dreams of this nature to mean that the son actually had incestuous
+longings for the mother, he took such dreams, like all others, to be
+symbolic. If a man dreams that a monster devours him, it does not mean
+that he is literally eaten by a large animal. It means that he has
+made a deep introversion. So too a dream of incest means that the son
+has reunited himself with the mother. But what does the mother mean?
+She may symbolize that period of his life when he actually was united
+with her spiritually, the time of early childhood, a time when he was
+irresponsible, taken care of, sheltered, helped. His dream may mean
+then that he longs to be like a child again; he longs to escape from
+the hardships of adaptation and his present problems.
+
+On the other hand the mother may have a deeper meaning. She may appear
+with a supernatural air about her, and stand for the collective
+unconscious itself, which is the source (or mother) of our conscious
+life. The longing of the son for the mother, from this standpoint,
+is the longing for descent into self, for deep introversion. It has
+the meaning of the sun-myth where the setting sun is devoured by the
+monster and starts on his journey toward rebirth.
+
+Since there is great danger in the withdrawal from life, in an
+introversion that in a way shuts one in oneself, whether one
+does this as an escape from responsibility or from a longing for
+self-development, it is natural that the myth should represent this
+incest-longing as taboo, as forbidden, just as real incest is, and that
+it is only the hero who can overcome this taboo and make that great
+descent which Dante pictures in his Inferno, and which in Faust is
+shown as the perilous descent to the Mothers.
+
+
+
+
+V.
+
+THE INTROVERT VS. THE EXTRAVERT.
+
+
+If the reader has compared Freud’s sexual theory with Adler’s power
+theory, he must have been struck by the fact that _both theories sound
+plausible_. It is certainly true that the conventional morality of
+civilization causes us to suppress certain instinctive desires. If
+a man is by nature polygamous, and is taught the ideal of monogamy
+in such a way as to believe that even the thought of illicit love is
+a sin, it is reasonable to think that he may repress his polygamous
+tendencies, thus paving the way for an unconscious conflict and a
+neurosis.
+
+But, on the other hand, who has not, at least at times, had the painful
+feeling of inferiority and not been stirred by an ambition to get on
+top? What seems more natural than that the stammerer, Demosthenes,
+should strive to achieve greatness as an orator, or that a club-footed
+Byron should attempt to make himself a conqueror of women and a famous
+poet? Certainly the struggle for power is as widespread and clearly
+discernible in life as the instinctive drive for sexuality and a full
+love-life.
+
+It is at this point that the greatness of Jung emerges. He had, in
+the course of his investigations, come upon a startling divergence
+of reaction among his patients, so that he was forced to conclude
+that there were two kinds of human being, as different, if not more
+different, from each other, than the two sexes. These two types he
+named the _extravert_ and the _introvert_.
+
+He next discovered that these two types had long been noted by men of
+genius under such designations as objective and subjective, romantic
+and classical, realistic and idealistic, materialistic and spiritual.
+William James called them the tough-minded and the tender-minded.
+William Blake, the English poet, said of them:
+
+“There are two classes of men: the _prolific_ and the _devouring_.
+Religion is an endeavor to reconcile the two.”
+
+Jung interprets prolific here to mean, “the fruitful, who brings forth
+out of himself”; and “the devouring, as the man who swallows up and
+takes into himself.”
+
+Needless to say the prolific type, which has appeared under the
+designations of the objective, romantic, realistic, materialistic
+and tough-minded, is, more exactly defined, the extravert, and the
+devouring type which was also called the subjective, classical,
+idealistic, spiritual and tender-minded, is the introvert.
+
+What characterizes the extravert is that _his interest is normally
+centered on things outside himself_. An excellent example was our
+own Theodore Roosevelt. He was thoroughly extraverted, with instant
+response to the world about him. His attention was given wholeheartedly
+to anything that caught it. He was a man with an immense diversity of
+interests, from birds and flowers, to simplified spelling, from a local
+political fight to an international war; poetry, Greek coins, history,
+hunting, sports, finance,--the list was almost endless. And into
+each of these interests he could throw himself full force, and with
+astonishing power. He was as interested in men as in things, and his
+friends included people from every walk of life. He was well adapted
+to life, and made himself at home almost anywhere. What characterized
+him chiefly was that he gave himself without stint, went into action
+at a moment’s notice, had a tendency to practicality and common sense
+which kept him from being an extremist; was, in short, an excellent
+opportunist, knowing, very often, just when to strike, just what to
+say, with a decisiveness that won through. He was the fighting man, the
+man of action, the man of his own time, his own age, his own country.
+
+He was, in other words, a man “orientated by the object.” That is to
+say, his life was determined by things and thoughts and ideas coming to
+him from the _outside_, in the main. If an enemy showed his head, he
+struck; if a friend, he clasped hands; if a popular movement appeared,
+he led it; if there was a war he wanted to be in it; if someone else
+originated a good idea (not too radical) he took it over and made it
+his.
+
+It will be seen from this that the extravert is normally a man who
+is a harmonious part of the world _as it is_. This does not mean, of
+course, that he will be merely a conservative; for the world is in
+constant change, and an intelligent extravert will be one-to-one with
+the forward tide. But since he is, to a large extent, bound up in the
+things outside himself, he is, mainly, a reflection of the world. He
+could almost say of himself, “I am--what I love.”
+
+His shortcomings are obvious. He covers a lot of ground, but
+necessarily in a shallow way. He cannot be deep, because depth implies
+a certain slowness, a certain amount of meditation and constant
+study, a brooding and solitude. He originates but little, for it is
+the thoughts and ideas of others which interest him. He is an enemy
+to anything really new, anything pregnant with the future, because
+it collides with the world as it is, which is the world he loves.
+Finally, he lacks an inner life, the more creative and profound life;
+a fact which the keen-sighted Roosevelt knew very well, for he said of
+himself, “My danger is that I forget I have a soul.”
+
+Such is a brief sketch of the extravert as he appears in a pronounced,
+perhaps an extreme form. The value of using an extreme case is, of
+course, that he covers the whole territory, and we can see in him the
+various sides of the type. Hence, it will be valuable to consider an
+extreme introvert, the direct opposite of Roosevelt, so that we may
+come to an understanding of the contrasting type.
+
+If the extravert is characterized by the fact that his interest
+is normally centered in things outside himself, the introvert is
+characterized by the fact that his interest is normally centered on
+things _inside_ himself. From the extravert’s standpoint this would
+mean that the introvert was a man who thought of nothing but himself,
+was consumed with his own aches and pains, his own fears and hopes, and
+perhaps certain erratic and absurd or dangerous ideas. For everything
+that the extravert holds most dear, as action, fitting in, being a
+“good fellow,” getting on, the introvert looks upon as rather shallow
+and cheap, and vice versa, everything most valuable to the introvert
+seems foolish, absurd, ridiculous, dangerous to the extravert.
+
+Naturally, to be interested in the things inside oneself need not be
+anything trivial. Within oneself is the world of thought and ideas, the
+world of imagination, the world out of which every art, every religion,
+every philosophy, every invention, every fresh discovery of science,
+every new idea for the advancement and development of the race has
+sprung. Kant, oblivious of the world, sat and brooded, until out of
+himself sprang a great philosophy which wrought a change in the mind of
+Europe. A Jesus from his solitary brooding brings forth a new religion.
+A Michaelangelo in his isolation gives birth to colossal art.
+
+We find in Friedrich Nietzsche an example of the extreme introvert.
+His life, like those of most introverts who were extreme, was devoid of
+action and hence without history. There is very little to say about it,
+for the real drama took place within him. He served for a short time
+in a war, but was discharged because of sickness. He taught philology
+for a time in a university. But finally, on a small income, he retired,
+and led a secluded life, producing his works, until, while still in
+the prime of life, he became insane. He did not marry; he had but few
+friends; he was a solitary.
+
+Where Roosevelt presents the picture of a man at home in the world,
+Nietzsche is seen as a stranger in it, an alien. Where Roosevelt
+went straight out and acted, Nietzsche withdrew into his shell.
+Where Roosevelt forgot himself in others, in causes, in the glamour
+and absorption of _things_, Nietzsche remained in a state of _acute
+self-consciousness_. A Roosevelt glories in the world and thinks it is
+good and the people in it excellent and interesting; a Nietzsche sees
+it as full of horrible and terrible things and is filled with revulsion
+at the sight of human cowardice, slothfulness and depravity. Where
+a Roosevelt spreads himself all over, interested in a multitude of
+objects, a Nietzsche concentrates more and more on a few things, a few
+ideas, a life which shuts out as much as possible anything that will
+disturb his predetermined path.
+
+This is the normal attitude of the introvert. He is ill adapted to
+the outer world, because he is absorbed in the inner world. And this
+absorption leads, in the case of a Nietzsche, to great discoveries and
+great works.
+
+If we remember Jung’s conception of the collective unconscious as the
+summation of the past, the storehouse of wisdom, the creative source,
+we may readily understand that the collective unconscious is the
+psychic stream of life itself and that it not only bears the past in
+it, but also the budding future. That which is to be lies creatively
+within it, and is revealed to the great artist, the great thinker in
+majestic symbols and so-called visions. That is why we say that great
+art and great thought are always ahead of the world. For the extreme
+introvert, absorbed in himself, lives in that world of imagination
+where the products of the collective unconscious become known to
+him. He has deep intuitions, he actually may have symbols and ideas
+presented to him in dream and phantasy, even in hallucination. The
+English mystic, Blake, actually saw the forms and shapes which he drew,
+and claimed, also, that some of his poems were dictated to him by a
+voice. I have already spoken of Moses’ experience with the burning bush
+and the voice of God.
+
+It was quite natural therefore that Nietzsche should have been a
+forerunner. Out of his years of solitude there came at last an eruption
+from the unconscious which was nothing short of amazing. Each part of
+Thus Spake Zarathustra, and each part is about a hundred pages long,
+was written in ten days. The thoughts and words came so fast that
+Nietzsche could not keep up with them. If he was walking, he had to
+write on scraps of paper. The experience was so overwhelming that he
+compared it with that of the Biblical prophets, and said that not in
+two thousand years had there been another such case of inspiration.
+
+What is Thus Spake Zarathustra? It is an incomparable picture of the
+collective unconscious, as Jung points out, and foreshadows the new
+psychology, which by the slow, painfully cumulative method of science
+has come to some of the same discoveries that Nietzsche grasped
+intuitively. It also is an indictment of Christian civilization and
+foreshadows its breaking up by the erection of a new principle, the
+Anti-Christ, the principle of power.
+
+It is, therefore, a revolutionary document, so far in advance of the
+time when it was written that Nietzsche dared to show it only to
+seven people, most of whom rejected it. He felt that he was in utter
+isolation, a “voice crying in the wilderness.”
+
+What Nietzsche celebrates (as shown in the section on Adler) is
+_will-to-power_. The doctrine of Christianity is love, and the rule of
+love has certain implications. It means that everyone is included, for
+in the eyes of love the object is always valuable. To a loving mother
+the child who is an idiot is as precious (if not more so) than his more
+normal brothers and sisters. She loves him: that gives him value. Hence
+the rule of love means equality, fraternity, democracy. It leads to the
+idea of the greatest good for the greatest number. It leads, in short,
+to the idea of numbers; the rule of the many.
+
+Its dangers are obvious. Everything new, original, different is
+pulled down to the common level. It breeds the spirit of conformity,
+and finally eventuates in the Babbitts, the ideals of Main Street, the
+formation of Ku Klux Klans. Such are the final fruits of a rampant rule
+of love. If your neighbors are as valuable (really more valuable) than
+yourself (for love always places the object above oneself) then you
+should submit to your neighbors, live and do as they live and do, and
+give up your own individual path, your own way, and anything original
+or new that may be created by you.
+
+It is against this that Nietzsche comes with a voice which is far
+deeper than a personal voice. It is the protest of the collective
+unconscious itself; it is a deep racial movement against a violation
+of man’s own future. Hence, Nietzsche sets the individual against
+the race; he raises an aristocratic ideal against the democratic;
+he celebrates new values, original things, the exceptional and the
+different. As against love, he rears the doctrine of power. And by
+power he means the setting of oneself against the race, and the triumph
+of oneself, for in this triumph, the new is born, the new art, new
+idea, new thinking, and the race is forced into new paths of greatness.
+
+But, seen in another light, the meaning of Zarathustra is the _revolt
+of the introvert against the extravert_.
+
+Western civilization is the civilization of the extravert. A
+civilization built up on the principle of love is one which puts the
+accent on others, on things outside ourself. As the saying goes, it
+takes two to love; there is always the other, and that other is more
+important than oneself, if it is really love. Hence, love is the root
+of the extraverted attitude. As I said of Roosevelt, he might have put
+it of himself: “I am--what I love.”
+
+Such a civilization, therefore, tends toward action, democracy, the
+rule of the many, invention, business (the exchange between people),
+and since the power of a civilization over the individual is almost
+overwhelming, it means that a Christian civilization has thwarted,
+twisted, deformed all those whose natures were not in accord with it.
+Christianity has been a violation of the introvert.
+
+For, naturally, what Nietzsche depicts in his superman and his
+will-to-power, is himself. He depicts the psychology of the introvert.
+The introvert is governed by the power principle. Where the extravert
+finds relief, and only functions happily, by losing himself in others,
+by giving himself to the world outside him; the introvert finds relief
+only by remembering himself, by refusing to allow others to absorb
+him, by withdrawing from the outer world. The introvert is constantly
+striving to preserve the integrity of his ego. He seeks an inner
+freedom. He feels bound by the demands of others. Action takes him away
+from the stream of his ideas, his inner brooding, and he will not have
+much of it. Serving others often seems to him a shallow thing, a waste
+of time, compared with the great discovery he is tracking, or the art
+he is aiming to achieve.
+
+Power vs. love--introvert vs. extravert.
+
+And how is it that two such dissimilar human beings appear in the
+same world? We have only to go back to the root-instincts in man
+to come to some sort of understanding. As we know, the two great
+instincts are that of self-preservation and that of race-preservation.
+Self-preservation leads us to think of ourselves, to turn the eye
+inward. It is selfish, hence, it is power, not love. Race-preservation
+leads us to think of others, of wife and family, of neighbors, of the
+world, to turn the eye outward. It concerns interest in others; hence,
+it is more love than power.
+
+The symbol of self-preservation is eating, devouring (we eat just for
+ourselves); the symbol of race-preservation is sexuality (the motive in
+sexuality is, unconsciously, to beget offspring).
+
+One sees now how this discovery of the types by Jung settles the
+question as to the puzzling opposition between the theories of Freud
+and Adler.
+
+Freud’s theory is the sexual, Adler’s the will-to-power. In other
+words, as Jung has pointed out, Freud is an extravert, and his theory
+reflects himself; Adler is an introvert, and his theory is typical of
+his type.
+
+Both theories are, in a sense, true; only we must never apply the
+Freudian theory to an introvert, nor the Adler theory to an extravert.
+
+It will be seen now how the theory of the collective unconscious
+includes both the theory of Freud and the theory of Adler and
+transcends them both. In the collective unconscious are both the
+summed up wisdom of the race with its creative forward push and also
+the instincts. The roots of both ego and sex are to be found there,
+flowering in one individual more along the ego path, in another more
+along the sex path.
+
+The trouble with both Freud and Adler, according to Jung, is that
+they stop at this point. Their theories are _reductive_. The one
+reduces human nature back to sex, the other to power. We are _nothing
+but_--this or that. But, actually, we are also all we have experienced,
+and not only that, but also all the race has experienced. We are also
+creative. We cannot explain man only in terms of the past, in the
+things from which he originated (finally, the instincts), we must also
+explain him in terms of the future, his possibilities, the new life he
+is seeking, the greatness which is to be.
+
+In short, we cannot cure a neurosis merely by explaining to a man that
+he has an Oedipus complex or a homosexual tendency; neither can we cure
+him by showing him that he has an inferiority complex and hence an
+abnormal will-to-power. We can only cure him by giving him a future to
+live; he must go out and feel that he has something to live for.
+
+Just how psycho-analysis arrives at such a result must be reserved for
+a later chapter.
+
+
+
+
+VI.
+
+TYPES.
+
+
+In picturing Roosevelt as an extravert and Nietzsche as an introvert,
+I did not mean to imply, of course, that either lacked the opposite
+mechanism. All of us are born with both the sexual-instinct and the
+ego-instinct, the gift of love and the will-to-power. However, because
+we are loaded more one way than the other, the one tendency tends to
+suppress the other, and the other remains therefore, not erased, but
+relatively undeveloped, and shows itself in inadequate and perhaps
+twisted expression.
+
+There was, of course, an extravert in Nietzsche. But that extravert
+lived a shadowy life beside the great introvert, and showed himself in
+a clumsy relationship with others, an inadequate response to the world,
+an inability to get along. So too was there an introvert in Roosevelt,
+but he was a poor one, with doubtless strange ideas sometimes breaking
+forth into impulsive and wrong-headed action.
+
+All that we can say is that life forces us to accept one side more than
+the other, until we become, as it were, specialists along the side of
+extraversion or of introversion.
+
+This specialization, of course, makes us one-sided, and this
+one-sidedness reaches an even greater narrowness through a still
+further specialization, which is that of _function_.
+
+According to Jung, the human psyche is composed of four functions.
+These are _thinking_, _feeling_, _intuition_ and _sensation_.
+
+I do not intend to burden the reader with explanations of these terms,
+for we would go far afield in a maze of technicalities. I will merely
+try to give a hint of their meaning.
+
+_Thinking_ is readily recognizable. It is, in its pure form, an act of
+will, and it may begin with an idea, which it proceeds to illustrate
+and to prove, or it may begin with many separated facts and proceeds to
+bind them together into a theory or idea.
+
+_Feeling_ is a reaction of like or dislike to an object. It must not
+be confused with _emotion_. Both thinking and feeling, according to
+Jung, are adapted functions; that is, functions which have developed
+through the discipline of life, and which did not exist in their pure
+forms when we were born. _Emotion_, however, is something allied to
+our instinctive life and something we share with the animals. It is
+psychologically what Jung calls a feeling-sensation; that is to say,
+it is partly physical and partly mental. We see this clearly when we
+find an emotion of shame bringing a blush to the cheek, or one of fear
+setting the heart pounding, or one of joy making the pulses leap. In
+each case we were aware of something mental, sense of joy, fear, etc.,
+and something physical, heart pounding, cheeks blushing, etc.
+
+Feeling is separated from sensation and developed into something by
+itself. The feeling person is one who has a highly developed sense of
+the values of things registered through reactions of like and dislike.
+His immediate liking is not accidental, but due to a high sensitiveness
+to the really good qualities of the object; his disliking is equally a
+deep and a true thing.
+
+If thinking and feeling are conscious functions, that is, more or less
+under the direction of the will (one makes oneself think, one learns to
+like and dislike), intuition and sensation are unconscious functions.
+There is no control of them. They simply happen.
+
+_Intuition_ is a sort of instant insight. It has something of the
+lightning flash in it. It is a seeing-into. And this seeing-into may
+be of something near or of something far. A man may have a hunch
+that a certain horse is going to win a race; a woman may have an
+intuition that her husband, in spite of his protests, has been untrue
+to her. Intuitions may also be of a deeper sort. The intuition of the
+painter leads him to paint the soul, the inner life of the sitter. The
+intuition of the inventor by a blinding flash reveals the solution of
+the problem.
+
+_Sensation_, according to Jung, is sensing, a function which transmits
+a physical stimulus to perception. We see, hear, feel (contact), etc.
+It is our conscious sensing of the world about us through images,
+sounds, etc., just as intuition is an unconscious sensing of the world
+about us. Hence, sensation relates more closely to the physical life,
+the body, than any of the other functions.
+
+Now what Jung maintains, and amply proves in his great work on
+Psychological Types, is that each of us is not only either an introvert
+or an extravert, but also that each of us _develops one of these four
+functions at the expense of the others_. There are therefore thinking
+types, feeling types, intuitive types and sensational types, and since
+any of these types is also either extraverted or introverted we have
+eight types.
+
+I will merely give a few examples to show what the types are like:
+
+_Extraverted thinking type._ A good example is Darwin. He was a slow,
+patient thinker; thinking was most obviously his most highly developed
+function; but this function was extraverted. That is to say, like all
+extraverts his attention and interest was in outer things and the ideas
+of others. Hence he was one who built up a theory on observed data,
+whether this was a direct study of plants and animals or in reading the
+works of others. His thoughts proceeded from the outside in.
+
+_Introverted thinking type._ Kant is a good example. He was a great
+philosopher. Instead of proceeding from facts to theory, he proceeded
+from ideas to facts. That is to say, through his introversion, he
+received ideas from the unconscious, great ideas of a timeless nature,
+conceptions of time, space, etc., and these he proceeded to elaborate
+and prove.
+
+_Extraverted feeling type._ A good example of this type is Mary
+Pickford. It is obvious that she is not a thinker; neither is she one
+of those intuitive persons who see into others and know life deeply.
+She feels others. She responds by like and dislike; and by the fitness
+of things. She is well extraverted and well adapted.
+
+_Introverted feeling type._ Eleanore Duse is an example. She was a
+great actress; but one felt her to be one of those silent women whose
+feelings are all within, who nurse deep moods, who cannot express their
+personal selves, who have great difficulty in their relationships and
+tend, as a rule, to shun the world and live in seclusion.
+
+According to Jung thinking is more a masculine function; both
+extraverted and introverted it is found more in men than in women;
+feeling is more feminine, and is usually found in women.
+
+_Extraverted intuitive type._ Lloyd George, of England, is of this
+type. A friend of mine who met him during the war said that as soon as
+Lloyd George looked at him, he felt he was completely understood, that
+the statesman saw through him. His gift has been to see the tide even
+before it turned, to see the possibilities in the people about them,
+to leap to his conclusions with a sure agility. If the thinking and
+feeling types are more or less steady, pursuing a definite and logical
+course, the intuitive type (and sensational) is changeable, erratic,
+swift, fickle. This is due to the fact that wherever they see a new
+possibility, they leap to it, forgetting what they hitherto pursued.
+
+_Introverted intuitive type._ An excellent example is that given
+in the last chapter, that of Nietzsche. His intuitions were of the
+introverted kind. He saw inwardly, into the unconscious. This type
+is usually very badly adapted to the world. It is close to the
+unconscious, and its great intuitions of change, disaster and the new
+order of the future put it at variance with society to such an extent
+as to make life very difficult. Undoubtedly such men have always been
+the great mystics, the great prophets, as Jung quotes, “the voice of
+one crying in the wilderness.”
+
+_Extraverted sensation type._ We see examples of this type very often
+among actors, dancers, circus people. They are people of a very
+sensuous nature, depending more on the sharp stimulus of sensation than
+on any other function. We also see examples among men who are epicures
+at eating, spend much of their time on fine dressing, and who seek
+sensation for its own sake, sensuous surroundings, the more sybaritic
+forms of sexuality, etc. Among women we see an inordinate love of
+luxury, a theatrical exhibitionism, and self-indulgence in many forms.
+Since this type is the least noble (as the intuitive is the most noble)
+examples need not be given.
+
+_Introverted sensation type._ This is a type extremely hard to
+define. I will merely suggest it. It is probable that the poet Poe
+was of this type. He was certainly introverted, but his work is not
+marked specifically by deep thought, by feeling or by intuition.
+If we consider his poetry we see that he gives us strange pictures
+of a No Man’s Land of the imagination; and that he senses these
+imaginative realms of the dead and the ghostly. We feel a reality in
+these dark pictures. But they have no meaning in the way of giving us
+to understand life more deeply or leading us to great ideas or high
+flights of feeling. What they do give us is a sense of “out of space,
+out of time,” as he himself put it. Introverted sensation gives us just
+that. It is a sensing of the eternal images of the unconscious.
+
+Such, by a series of swift strokes, are the eight types. I cannot, of
+course, in this space, do full justice to them. They are included in
+this survey because they represent an important element in Jung’s work
+and serve to show how dark and deep are the psychological problems of
+the race. With eight types (possibly more) living in the world about
+us, there is indeed much room for misunderstanding and for human
+conflict.
+
+It is also obvious that Nietzsche was psychologically correct when
+he said that he saw only fragments of human beings about him, and
+nowhere a man. Here he saw an arm, there a leg, there an eye and here
+an ear, there a mouth and here a breast. In short, he saw a world of
+specialization, where one man becomes, like Darwin, a good thinker, but
+also is callous to art and to the beauty and joy of life; and where
+another develops neither his thinking nor his insight, but spends his
+existence in a vain round of the senses.
+
+It is no wonder, then, that there is so much mental sickness. Too
+great a one-sidedness is a violation of man’s nature, which is full of
+various needs and must, if it develops freely, live a rounded life.
+Hence, according to Jung, the basis of the neurosis is not merely a
+sexual problem or a problem of power; it is due to the conflict between
+the developed and the undeveloped functions. There comes a time for the
+thinker, for instance, when his outraged feeling life must manifest
+itself. It is at such a moment that the neurosis begins.
+
+
+
+
+VII.
+
+THE CONFLICT AND ITS SOLUTION.
+
+
+If we want to put the matter in its broadest sense, we can say that
+the great conflict of this age is between the extraverted attitude and
+the introverted, between Christ and Anti-Christ, between Christianity
+with its democracy, its insistence on good works, its life of activity
+and service, its concentration, actually, on business, machinery and
+getting on, and on the other hand, the claims of the individual and the
+demands of the inner life for an enhancement of art, of research, of
+philosophy, of spiritual development, of freedom.
+
+It is a conflict between the principle of love and the principle of
+power, and naturally, it is not only an external thing, but something
+that takes place in every individual who has made any sort of high
+development. For it is a psychic law that if we carry anything to an
+extreme, we meet the opposite.
+
+This is clearly illustrated in Goethe’s Faust. The hero, Faust, has
+carried his introverted side to a very high development; indeed, so
+far, that everything he studied and all that he knows now appears
+lifeless and uninteresting. He is sick of himself, sick of life. It
+is all nothing. His search for knowledge has led nowhere. In the end
+all that we know is--that we cannot know. What a pity then that he has
+squandered his youth on study and meditation and medicine. A kind of
+death comes over him; which means, psychologically, that he has reached
+the end of one line of development, and is preparing himself to change
+over to another and new line.
+
+This soon appears, in the form of a poodle dog who soon shows himself
+as the Devil. Both these symbols are inevitable. A dog, as shown
+before, relates to our more extraverted side, and it is this side for
+which Faust now longs. He has reached the end of his development (for
+the time being) as an introvert; the longing that now is awakened is
+for _life_--that is, for youth, activity, sexuality, love, ardent
+adventure, etc. Hence, the symbol of the dog as representing the side
+of himself he has not developed. But this really is also the Devil.
+That is to say that which is undeveloped is still in a primitive state,
+and through its long repression, bears the aspect of something ugly
+and evil. In order, therefore, to reach the “other side,” in order to
+begin to live out the unlived possibilities of his nature, he must sell
+himself to the Devil.
+
+That is to say, that when the undeveloped side shows itself and takes
+command, it cannot be lived unless one is willing to go a path which
+may often appear evil and which is in direct defiance to what one has
+previously lived and thought good.
+
+This selling out to the Devil appears as a great danger. It means
+that he will never be “saved,” never go to heaven. But actually in
+the prologue of the play, God allows the Devil to make this compact
+with Faust because the Devil is “a part of that power which wills the
+bad, but somehow works the good.” That is to say, if one is willing to
+step over into the undeveloped side, and live it in spite of its evil
+beginnings, one can only develop oneself and finally come to a higher
+good.
+
+Such the drama shows. By magic Faust gains wealth and power. He seduces
+Gretchen, and her end is insanity, infanticide and a death that
+narrowly escapes the gallows. But Faust goes on, and the whole play
+shows how, by following the Devil, he brings the neglected side up to
+the developed side of himself, so that in the end the Devil is defeated
+and Faust gains that heaven where the two sides of his nature may now
+be united in harmony.
+
+If Faust outlines the problem, another great work, the “Prometheus and
+Epimetheus” of Spitteler, shows its solution. Jung is at great pains to
+analyze this long poem in his book on Psychological Types. Prometheus
+and Epimetheus stand respectively for introvert and extravert.
+Prometheus is the idealist who withdraws from the world into himself to
+love and serve his soul; but Epimetheus is the man of the world, who
+has common sense, who obeys the conventions and who becomes a king.
+Epimetheus cannot wean his foolish brother from his obviously perverted
+way of living. A conflict arises between them, which drives Prometheus
+all the deeper in himself. Thus a great sickness falls not only upon
+him, but upon his God (the collective unconscious). His soul then
+brings him a jewel, a thing of magic, a wonder-child, which will save
+the world. But this jewel is rejected by the king and by the world, and
+as a result there is destruction, the king losing his throne.
+
+“The final extinction of Good is prevented by the intervention of
+Prometheus. He rescues Messias, the last of the sons of God, out
+of the power of his enemy. Messias becomes the heir to the Divine
+Kingdom, while Prometheus and Epimetheus, the personifications of the
+severed opposites, become united in the seclusion of their native
+valley.... Which means, extraversion and introversion cease to dominate
+as one-sided lines of direction.... In their stead, a new function
+appears, symbolically represented by a child named Messias. He is the
+mediator, the symbol of the new attitude that shall reconcile the
+opposites.”
+
+What is the exact meaning of this? To begin with, Prometheus and
+Epimetheus must be thought of, not as two men, but as the two sides of
+one man, the conflict, in short, between introversion and extraversion.
+In the normal course of development, like Faust, one develops first one
+side, then the other. Naturally the time must come when the conflict
+breaks out in full force: shall one follow the principle of power,
+of introversion, or that of love, of extraversion? This conflict
+produces a deadlock, and in this deadlock, a solution is offered by the
+unconscious in the form of a symbol (the jewel, the wonder-child.) But
+this is not understood, and there is a breakdown and collapse. However,
+now a new path is found which leads out.
+
+This path Jung calls the _transcendent function_; this indeed is the
+Messias of the poem. It is part of the analytic process, and emerges
+only at the end of a deep analysis. What it amounts to is an _inner
+guidance_.
+
+I have already shown that the collective unconscious is creative, that
+it is ahead of the race, and projects at times, through geniuses, a
+vision of what is to be, what is becoming. Just as it does this for the
+race, it also to a certain extent, and at certain times, is prospective
+for the individual, laying out the next step he is to take, and
+forecasting the next phase of his development.
+
+This prospective quality is rarely found in the dream, though sometimes
+it appears there. It is usually found in the _phantasy_. The phantasy
+is a product analogous to the dream, but whereas when we dream we are
+fully asleep, and hence, unconscious, the phantasy appears between
+waking and sleeping, when we are really half-asleep. It appears as a
+sort of dream, sometimes as a clear plastic image, and we know, when we
+apprehend it, that we are not asleep.
+
+As Jung works out in great detail, the phantasy has a greater
+value than the dream, for the dream is merely the product of the
+unconscious, whereas the phantasy is the product of both the conscious
+and unconscious minds working simultaneously at that moment when we
+are half-conscious, or between the two. Hence, it contains in symbolic
+form, our deepest insight, our deepest wish, our clearest foreknowledge
+of what to do, being in this respect also superior to our conscious
+working out of the problem.
+
+It is by following the insight gained from our phantasies that we
+work out the problem of the deep conflict; for if we follow these
+phantasies, we take the next necessary step and so learn gradually to
+reconcile the claims of extraversion with those of introversion.
+
+In the great religion of the Hindoos, and in fact, in a religion of
+the Chinese, we hear much of a Middle Path. The problem as set forth
+by those religions is that life consists of a pair of opposites; such
+for instance as spirituality vs. materialism, feminine vs. masculine,
+love vs. power, divine vs. demonic, etc., and they see clearly that
+neither extreme can bring peace. If we live one extreme then soon we
+thirst and hunger for the other, and this brings discord and conflict.
+The true wisdom of life then is to find a Middle Path, a way between
+the opposites. This way is not something that can be thought out
+and entered by violence. It is something found gradually through
+development in religious ritual.
+
+It is this great thought, this truth which emerges again in modern
+psychology. But it comes now with a difference. Psycho-analysis is a
+highly specialized scientific technic. It does not deal with ritual
+and dogma, it does not lay down general laws to the individual. It
+recognizes that his problem is different from that of all other
+individuals, and seeks to guide him, not from without, but from within.
+From the material which rises naturally from his own psyche, from dream
+and phantasy and intuition, he gains the insight which he must follow.
+
+Hence, religion ceases to be a mass-matter, but becomes an individual
+matter. As Jung puts it, every creed attempts to make us all live the
+phantasies of the founder of the religion. His phantasies may have been
+very great and very deep; but they were, in the main, his own. Every
+human being is constantly producing phantasies, and in these lies his
+own path, and not in those of someone’s else.
+
+What is the goal then of this immense struggle in the human being,
+this psychic conflict which sometimes goes on to a point of shattering
+the individual, this inner division that cries out for healing, and
+which goads us forward to our development? The word that Jung gives
+us is _individuation_. We aim, he says, to be individuals in the true
+sense of the word. Certainly, however, the fragments that Nietzsche
+saw are not individuals, for an individual is one who contains the
+many-sidedness of human nature in a state of inner harmony. If then
+this one-sidedness precludes individuality, the psyche must be
+constantly urging us on to develop that which has been neglected in
+order that the undeveloped side may rise level to the developed side,
+and so that in the end one may be a complete, rounded, harmonious human
+being.
+
+This is the light which the new psychology offers to the race at
+a moment of its greatest darkness. It has just fought the bloodiest
+and most devastating war of all history; it has fought that war
+in the twilight of the Gods. Its old Gods are disintegrating and
+vanishing. Everywhere we see the harsh conflict going on, and at the
+very moment when man has reached his highest point of extraversion,
+with his machines, his radios and phonographs and aeroplanes, his
+automobiles and newspapers and movies, his triumph over nature, we see
+everywhere the sadness and suffering of humanity, the breakdown of
+white civilization in Europe, the restless stirrings of the East, and
+an immense increase in neurosis and insanity. A great change is due;
+a new light has come. This new light however, is not a religion, it
+is nothing to broadcast and apply _en masse_. It is a technic which
+must reach individual by individual, making him known to himself,
+discovering for him his type with its needs and limitation, showing him
+his possibilities, directing him to the path of his own development.
+Naturally such development will be different for each individual.
+There are not many, as Jung shows, who must go to the painful lengths
+depicted in the story of Prometheus and Epimetheus, or even in the
+story of Faust. For the majority, a deeper self-understanding,
+a knowledge of the types, an ability to understand some of the
+products of the unconscious, a lifting off of the repressions, a full
+recognition of one’s own needs and desires, will be enough to bring
+about a more harmonious, a more fruitful life. But for the few, a
+higher, deeper suffering is necessary, possibly because of their gifts,
+which may thus be developed and become a heritage for the race.
+
+
+
+
+VIII.
+
+NOTE.
+
+
+This booklet has aimed to give a glimpse of a vast territory, merely
+enough to set the reader toward the complete works on the subject.
+It has been necessary to condense and suggest, where a deeper
+understanding would be reached by elaboration and numerous examples.
+For those who care to study the matter more deeply it is suggested
+that they begin Jung by reading the second edition of his Papers in
+Analytical Psychology. This is a difficult book because it contains a
+series of articles which show his growth, step by step toward a new
+insight. Much that he writes there he has since discarded. However, it
+is well to read whatever of it one finds interesting.
+
+The next step is to read The Psychology of the Unconscious, which
+uncovers the theory of the collective unconscious; and finally Jung’s
+master-work up to this time, his Psychological Types.
+
+If I have stimulated the reader to the point where he desires to go on
+to these works, then the purpose with which I wrote this little book is
+fulfilled.
+
+
+
+
+Transcriber’s Note
+
+
+Italicized text is surrounded by underscores: _italics_.
+
+Erroneously placed or missing quotation marks or punctuation have been
+silently corrected.
+
+The following printer errors or inconsistencies have been changed:
+
+p. 5: “bads” changed to “bad” (receiving bad news)
+
+p. 16: “homo-sexual” changed to “homosexual” (homosexual interest)
+
+p. 18: “psychoanalytic” changed to “psycho-analytic” (In the course of
+his psycho-analytic practice)
+
+p. 56: “Epitheus” changed to “Epimetheus” (while Prometheus and
+Epimetheus, the personifications)
+
+p. 57: “analagous” changed to “analogous” (The phantasy is a product
+analogous to the dream)
+
+*** END OF THE PROJECT GUTENBERG EBOOK 77864 ***
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+<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 77864 ***</div>
+
+
+<p><span class="pagenum" id="Page_1">[Pg 1]</span></p>
+
+<p class="center lbb">LITTLE BLUE BOOK NO. <span class="bold">978</span></p>
+
+<p class="center">Edited by E. Haldeman-Julius</p>
+
+<h1>
+The Psychology
+<br>
+of Jung
+</h1>
+
+<p class="center author">James Oppenheim</p>
+
+<p class="center p6">HALDEMAN-JULIUS COMPANY</p>
+
+<p class="center">GIRARD, KANSAS</p>
+
+<hr class="chap x-ebookmaker-drop">
+<div class="chapter">
+
+<p><span class="pagenum" id="Page_2">[Pg 2]</span></p>
+
+
+<p class="center p2">Copyright, 1925,</p>
+
+<p class="center">Haldeman-Julius Company</p>
+
+<p class="center p2">PRINTED IN THE UNITED STATES OF AMERICA</p>
+
+</div>
+
+<hr class="chap x-ebookmaker-drop">
+<div class="chapter">
+
+<p><span class="pagenum" id="Page_3">[Pg 3]</span></p>
+
+<p class="half-title">THE PSYCHOLOGY OF JUNG.</p>
+
+</div>
+
+
+<hr class="chap x-ebookmaker-drop">
+<div class="chapter">
+
+<p><span class="pagenum" id="Page_4">[Pg 4]</span></p>
+
+
+  <h2 class="nobreak" id="CONTENTS">
+    CONTENTS.
+  </h2>
+
+
+<table class="toc">
+  <tr>
+    <th class="thl">
+    Chapter
+    </th>
+    <th class="thr">
+    Page
+    </th>
+  </tr>
+
+  <tr>
+    <td class="tdl">
+      <a href="#I">I. The Psychology of the Future</a>
+    </td>
+    <td class="tdr">
+      <a href="#Page_5">5</a>
+    </td>
+  </tr>
+
+  <tr>
+    <td class="tdl">
+      <a href="#II">II. The Sexual Theory</a>
+    </td>
+    <td class="tdr">
+      <a href="#Page_8">8</a>
+    </td>
+  </tr>
+
+  <tr>
+    <td class="tdl">
+      <a href="#III">III. Will-To-Power</a>
+    </td>
+    <td class="tdr">
+      <a href="#Page_18">18</a>
+    </td>
+  </tr>
+
+  <tr>
+    <td class="tdl">
+      <a href="#IV">IV. The Break Between Freud and Jung</a>
+    </td>
+    <td class="tdr">
+      <a href="#Page_22">22</a>
+    </td>
+  </tr>
+
+  <tr>
+    <td class="tdl">
+      <a href="#V">V. The Introvert vs. the Extravert</a>
+    </td>
+    <td class="tdr">
+      <a href="#Page_33">33</a>
+    </td>
+  </tr>
+
+  <tr>
+    <td class="tdl">
+      <a href="#VI">VI. Types</a>
+    </td>
+    <td class="tdr">
+      <a href="#Page_45">45</a>
+    </td>
+  </tr>
+
+  <tr>
+    <td class="tdl">
+      <a href="#VII">VII. The Conflict and Its Solution</a>
+    </td>
+    <td class="tdr">
+      <a href="#Page_53">53</a>
+    </td>
+  </tr>
+
+  <tr>
+    <td class="tdl">
+      <a href="#VIII">VIII. Note</a>
+    </td>
+    <td class="tdr">
+      <a href="#Page_61">61</a>
+    </td>
+  </tr>
+</table>
+
+</div>
+
+
+<hr class="chap x-ebookmaker-drop">
+<div class="chapter">
+
+<p><span class="pagenum" id="Page_5">[Pg 5]</span></p>
+
+  <h2 class="nobreak" id="THE_PSYCHOLOGY_OF_JUNG">
+    THE PSYCHOLOGY OF JUNG.
+  </h2>
+
+  <h3 class="nobreak" id="I">
+    I.
+    <br>
+    THE PSYCHOLOGY OF THE FUTURE.
+  </h3>
+</div>
+
+
+<p>The origin of the new psychology, with its
+technic universally known as psycho-analysis,
+lies in the effort which man has always made
+to cure those ills “not of the body.” When we
+speak of the ills of the “soul,” we do not, however,
+mean that the mind is not a part of the
+body. We merely mean that there is a difference,
+for instance, between the illness that
+might arise from receiving <ins id="cor_05" title="Transcriber's Note: original text - bads">bad</ins> news, and
+that which was caused, say, by being knocked
+down by a motor car. The first we call a mental
+ill, a spiritual malady, the second a
+physical.</p>
+
+<p>The old shaman of the savage tribe did not
+only attempt to cure gangrene and malaria
+and sore throat; he also treated people who
+were “possessed by demons” or had “lost their
+souls”; he treated people who had lost hope,
+who were despairing, who wanted a charm to
+conquer the object of love or hate, who desired
+success, who heard voices, saw visions and
+were afraid to live.</p>
+
+<p>From the beginning, therefore, man has attempted
+to bring a healing to the mind. Every
+religion has been such an attempt.</p>
+
+<p>The trouble with this, however, from our
+modern standpoint, is that a religion demands
+faith, not only in the natural, but the supernatural;
+<span class="pagenum" id="Page_6">[Pg 6]</span>and not only, let it be added, in the
+supernatural, but a very definite and dogmatic
+supernatural, some set of stories and brand of
+divinities. There are Gods, Devils and ghosts
+to which we must submit. But modern science,
+which has steadfastly discredited mythology
+and sought to explain life and its phenomena
+by natural causes, or laws of nature,
+has seriously undermined the old religions, and
+we see them beginning to topple in all places
+of the earth.</p>
+
+<p>However, the science of medicine, which
+sought to discover the causes of sickness,
+reached a limit beyond which it could not
+pass. If there is no medicine for a broken
+heart, there is also none for a man with a
+fixed idea or one with a sense of utter inferiority.
+The insane cannot be cured by drugs
+or by operations, except in those rare curable
+cases which have an indubitable physical
+origin. The thousands creeping and stumbling
+around the world, victims of neurosis, cannot
+be reached by serums or diets.</p>
+
+<p>It was therefore necessary for medicine to
+go beyond itself, to invade the wide and dark
+realm of religion and preempt the creeds, by
+applying the technic of science to what had
+hitherto been understood darkly through intuition,
+guess-work and “revelation.”</p>
+
+<p>It is not my intention to give a history of
+the origin and rise of psycho-analysis. That,
+in itself, is a book. It is merely necessary to
+say that the first genius in this field was
+Sigmund Freud, that Freud made the first
+great discoveries, that he traced the first chart
+<span class="pagenum" id="Page_7">[Pg 7]</span>of the unconscious mind, and that he originated
+the first technic of psycho-analysis.</p>
+
+<p>If Freud, however, was the pioneer, it remained
+for two of his pupils to carry the work
+forward to the point where it has become one
+of the vital contributions to the race. The
+work of Adler, the first of these, came as a
+revolt against Freud and gave rise to a rival
+theory. The work of Jung, however, not only
+brought a synthesis of the work of Adler and
+Freud, but went beyond both. It is for this
+reason, then, that I call his work “the psychology
+of the future.”</p>
+
+<p>In order to come to a clear understanding of
+Jung, it will be necessary first to summarize
+the theories of both Freud and Adler. We can
+then see how Jung, accepting both, has transcended
+both, and laid out the first tracings
+of a complete psychology.</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+<div class="chapter">
+
+<p><span class="pagenum" id="Page_8">[Pg 8]</span></p>
+
+
+  <h3 class="nobreak" id="II">
+    II.
+    <br>
+    THE SEXUAL THEORY.
+  </h3>
+</div>
+
+
+<p>Freud sees life as a great and never-ending
+conflict between civilization, or organized society,
+and the individual. The individual is
+born with certain instincts, desires, wishes.
+Many of these are in conflict with the law
+and moral code of society. Hence, they are
+suppressed.</p>
+
+<p>This suppression works, however, in a curious
+way. Not only are the unlawful and “sinful”
+impulses shut out of the mind; they are
+also forgotten. And because they are forgotten,
+we actually have the spectacle of pious
+men and women who can solemnly swear that
+they are quite free of murderous, lustful, lecherous,
+dangerous thoughts and wishes; that
+they are “good” people; that they have nothing
+in common with the criminal and the debased.</p>
+
+<p>As a matter of fact, however, no instinct,
+no function in man can be abolished by cutting
+it off from consciousness. It is merely repressed,
+and forms what Dr. Jung later denoted
+as a <em>complex</em>; that is to say, a group
+of ideas, emotions, wishes that all go together
+and become a sort of mental family living off
+by itself, in exile.</p>
+
+<p>It is, in reality, a part of consciousness of
+which we are unconscious: a part of the mind
+shut out by the barrier of our will and our
+forgetfulness. And since there are many
+<span class="pagenum" id="Page_9">[Pg 9]</span>things that we repress, a goodly area of the
+mind is so cut off. Hence, all that part of the
+mind which is repressed, and of whose existence
+we are not aware, Freud calls <em>the unconscious
+mind</em>.</p>
+
+<p>But since the unconscious is living, not
+dead; since every impulse in man seeks constantly
+for expression; the unconscious is continually
+active, like a volcano. Only, instead
+of sending up its fire and lava and steam in
+their native state, it is sending them up in a
+camouflaged form. The bottled up energy
+seeking ever an outlet, loads itself into some
+part of the body, and becomes a symptom.
+It may appear as a paralysis of some muscle,
+as deafness or blindness, heart trouble or stomach
+trouble, etc. Naturally, these symptoms
+are not organic; it is not a real blindness, a
+real paralysis. Which explains why there can
+be miracles when believers touch saint’s bones
+or repeat the dogmas of the Christian Scientists.
+The reason is, that being mental in
+origin, these symptoms can also be cured in a
+mental way. But since faith healing does not
+probe to the secret source of the symptom,
+which is in the unconscious, such healing is
+usually followed by the outbreak of another
+symptom, in a different place, perhaps, and
+of a different nature.</p>
+
+<p>However, the repressed complex does not
+only express itself in bodily symptoms. It may
+appear in the conscious mind. But since the
+conscious mind resists the invasion, it appears
+in a masked form. It may become apparent as
+a fixed idea, for instance, the idea that one
+<span class="pagenum" id="Page_10">[Pg 10]</span>must go to some street corner and preach the
+Gospel, an idea which, in spite of its absurdity
+and irrationality, the patient cannot dislodge,
+and which is therefore fixed. Or it may appear
+as a fear, a fear of dogs, or of the dark,
+of closed places, going outdoors, etc.</p>
+
+<p>Nor is this all. Where there is a marked repression
+of a large part of oneself, the repressed
+material may become what is called a
+secondary personality, and every so often preempt
+the conscious mind, so that at one time
+the personality may be timid, pious, good, and
+at another bold, wicked and evil. It is, in a
+way, the story of Dr. Jekyll and Mr. Hyde.</p>
+
+<p>Finally, the unconscious appears in consciousness
+in the form of dreams. It is really
+this great discovery which led to the development
+of the technic of psycho-analysis, and
+opened up the path which has led to all the
+other discoveries.</p>
+
+<p>A dream takes place when we are asleep;
+that is to say, when the conscious mind is completely
+relaxed, when all the bars are let down.
+What more natural than that the repressed portion
+of the mind may now flare up, just as the
+stars become visible when the sun is withdrawn
+from the sky? But dreams usually have
+something absurd about them. We walk in
+seven league boots, we cut off a hand and sew
+it on again, animals talk; we are in the land
+of make-believe and of the fairies and the bad
+spirits.</p>
+
+<p>Why does the unconscious speak such a fantastic
+language? Why doesn’t it express itself
+in simple English? According to Freud,
+<span class="pagenum" id="Page_11">[Pg 11]</span>this is because the conscious mind has refused
+to face the evil which it has repressed, and the
+unconscious therefore ever seeks a masked or
+camouflaged expression, whether in the form
+of a physical symptom, a fixed idea, a phobia,
+or a dream.</p>
+
+<p>Dreams, in short, are symbolic. Everything
+in a dream stands for something else. But
+these symbols are not haphazard; what they
+stand for are definitely expressed by the symbol.
+It is not haphazard for instance that a
+dove has always symbolized the holy spirit, or
+that a spear has stood for the masculine organ,
+or that a vessel has stood for the womb. There
+is a certain likeness between symbol and fact.</p>
+
+<p>It is nothing new to invest dreams with
+meaning. The human race has always done
+so. Man has always intuitively known that
+these strange manifestations of the night held
+a hidden meaning for him, a meaning that
+must be searched out by interpretation and analysis.
+So we read in the Bible of Joseph interpreting
+the dreams of Pharaoh; in Euripides’
+play, Iphigenia, the action begins with
+a dream of the heroine, which she herself interprets,
+though somewhat mistakenly. So
+too we have the well-authenticated dream of
+Lincoln (ten days before he was assassinated)
+that he heard a noise of lamentation and sobbing
+downstairs in the White House and took
+a candle and went down. Around a catafalque
+moved a crowd of weeping people. He asked
+who was dead, and was informed that it was
+the President, who had been killed.</p>
+
+<p>Such dreams are of the prophetic order, and
+will be dealt with later on. The last dream,
+<span class="pagenum" id="Page_12">[Pg 12]</span>also, was straightforward. It was not symbolic.
+But such dreams are outside the usual
+run; they are the exceptions to the rule.</p>
+
+<p>The way then to find out the meaning of
+a dream is to treat the images in it as symbols
+and try to discover what the symbols
+stand for. And the quickest way to do this
+is to ask the dreamer himself.</p>
+
+<p>You dream, for instance, to use a simple illustration,
+that you are involved in a fight
+between a cat and a dog. Well, what do you
+think of cats and dogs? What are your associations?</p>
+
+<p>You begin to tell all the thoughts that come
+into your mind when you think of these two
+animals. You may drag in personal stories of
+a pet cat you once had, of a dog it fought with,
+etc. When all you have said is boiled down it
+may amount to this: that cats and dogs appear
+to be opposites, that cats are aloof, “selfish,”
+withdrawn, asking much and giving little,
+whereas dogs are loving, affectionate, very sociable,
+and may even give their lives for their
+masters. Symbolically then, the cat stands for
+the ego-impulses, the dog for the social impulses.
+It is natural that they should fight
+each other every so often; there are times
+when we are in great conflict between our
+wish to serve others and our desire to gratify
+or satisfy ourselves.</p>
+
+<p>What Freud discovered was that the repression
+came to light through the dream;
+that the dream material, if analyzed, showed
+exactly why the patient was ill, why he had his
+phobia or his physical symptom. For instance,
+<span class="pagenum" id="Page_13">[Pg 13]</span>the man might have a strain of sexual perversion
+in him. He himself is not aware of it.
+But the dream immediately brings it to light
+and he is forced to recognize it.</p>
+
+<p>Naturally it is difficult to get a patient to
+accept the repressed material. If he repressed
+it because of a great moral revulsion, he can
+only be led by a process of re-education to
+accept it. When he first comes for treatment,
+therefore, he merely tells the analyst all that he
+remembers about his past, his family and personal
+history, etc. Gradually he acquires confidence
+in the analyst. This unburdening is
+like a confession. The analyst hears things
+that the patient has never before mentioned to
+anyone else. The analyst, because of his
+knowledge of psychology, also shows an understanding
+of the patient that quite startles the
+latter. The analyst, in short, becomes more
+than a father to him, more than a mother.
+There is a feeling of gratitude, of trust, which
+approaches the border of love. This feeling,
+this attitude, is called the <em>transference</em>. The
+patient has transferred himself, his burden,
+to the analyst. And no cure can take place
+until this is achieved.</p>
+
+<p>For when the transference is made, the patient
+is now ready to go along with the analyst
+in his re-education. He gains a new
+standpoint. He discovers that the ugly and evil
+things which he suppressed are not his personal
+property, his private depravity, but are
+public property, that every one who is a human
+being has the same impulses, the same shameful
+lusts, the same wicked wishes; and that
+there can be no genuine health until one allows
+<span class="pagenum" id="Page_14">[Pg 14]</span>these impulses in consciousness and accepts
+them in their nakedest aspect.</p>
+
+<p>The patient then is ready to face squarely
+and truthfully the divulgences of his dreams.</p>
+
+<p>And what is the cure? Sometimes, happily,
+it is a simple matter. The man who has suppressed
+his sexuality altogether, for instance,
+may now marry and gain a good direct expression
+for his need. But what of those who
+find strong perverted wishes, what shall we
+do with them?</p>
+
+<p>At this point Freud erects the theory of
+<em>sublimation</em>. It is not a new theory. The
+youth in college is admonished to go into athletics
+that he may channel off and use up the
+energy which otherwise would provide him
+with a sexual problem. It is the substitution
+of a “higher” thing for a “lower.” Only, of
+course, the higher thing must stand in some
+natural relation to the lower, that the instinctive
+craving may have some genuine satisfaction.</p>
+
+<p>The classic example is that of surgery. A
+man is sadistic. That is, he desires to practice
+cruelty on the object of his love. Turn this
+upside-down from something destructive to
+something creative, and you let him dig his
+knife into the human body, but now it is to
+help and heal another, not to hurt him. Hence,
+the surgeon is sublimating his sadistic tendencies.</p>
+
+<p>Another example, according to Freud, is the
+artist. His wicked and criminal impulses, we
+will say, would indicate a long list of murders
+if he lived them out. He does not live them
+<span class="pagenum" id="Page_15">[Pg 15]</span>out, he writes them out. He becomes known
+as a writer of crime and detective stories, and
+in this form he releases his evil energy and
+spends it utterly.</p>
+
+<p>Or take the actor. As a child he wanted
+constantly to exhibit himself, to go naked before
+others. This strong strain of exhibitionism
+can be satisfied finally by acting, by
+showing himself off before audiences.</p>
+
+<p>Hence, the Freudian cure for those impulses
+we cannot live, is, first, to recognize and accept
+them, and secondly, to sublimate them.</p>
+
+<p>The Freudian psychology, however, does not
+rest at this point. It has a theory which underlies
+all the others; it is the theory connected
+with the Oedipus complex.</p>
+
+<p>Oedipus was the man, celebrated in Greek
+drama, who, by a fluke of fate, married his
+own mother, had children by her, and later
+had to expiate his crime by blinding himself
+and wandering poor and helpless about the
+world. For his crime is the one crime which
+mankind has usually found absolutely taboo.
+In practically all the savage tribes, and in
+every civilized code, incest, or intermarriage between
+child and parent, brother and sister, has
+been strictly forbidden.</p>
+
+<p>Why is this so? Freud believes that there
+is a natural sexual attraction within the family
+group itself, that the child begins its sexual
+life very early, that the boy gains satisfactions
+through his mother’s caresses; and that hence
+the whole beginnings of sexuality are wrapped
+up in the incestuous wish. Naturally, however,
+<span class="pagenum" id="Page_16">[Pg 16]</span>for the son there is a great rival. It is his
+father. His father would fight him off just
+as he would any other male rival. This is one
+of the reasons for the universal taboo.</p>
+
+<p>But if the origins and beginnings of sexuality
+are entwined in the incestuous wish, and
+incest is taboo, we have an immediate cause
+of trouble in human nature. We are all bound
+to repress. And indeed if we look upon man,
+we see that he is afflicted with much sickness,
+that he is born to trouble as the sparks fly
+upward.</p>
+
+<p>If, however, this is the nuclear complex, this
+Oedipus complex, how can we account for the
+other sexual difficulties, the perversions? They
+originate, according to Freud, in the Oedipus
+complex itself. The child’s first act is suckling,
+this involves the mouth; he then learns
+to suck his finger when he cannot get at the
+nipple, this involves mouth and hand; he then
+begins to use his hand rubbing himself and
+this leads to rubbing the sexual organ (auto-erotism);
+he now takes pleasure in his own
+body and in bodies like his own (<ins id="cor_16" title="Transcriber's Note: original text - homo-sexual">homosexual</ins>
+interest), and finally he becomes interested in
+bodies unlike his own (normal sexual wish).
+He may find, however, that he cannot cross
+the last bridge and get to normal sexuality.
+The repressed incest wish stands in the way
+and makes him fear the woman who would, unconsciously,
+be used as a substitute for the
+mother. Hence, he remains fixed at some infantile
+stage; mouth-erotism, auto-erotism,
+homosexuality, etc. Often in analysis, when
+<span class="pagenum" id="Page_17">[Pg 17]</span>he discovers this, according to Freud, he can
+learn to renounce the infantile fixation, or
+perversion, and learn to take pleasure in normal
+sexuality.</p>
+
+<p>Such, in brief, and with, alas, much omitted,
+is an outline of the Freudian theory. It is a
+sexual theory. The psychological troubles of
+mankind, with all their symptoms, either physical
+or mental, are traced back to a disturbance
+in sexuality, to taboos which bring the individual
+into conflict with society and so cause
+these unnatural repressions. Freud, however,
+does not use the word sexuality in a narrow
+sense; he makes it synonymous with love-life,
+though the purely sexual element is, on
+close examination, always present.</p>
+
+<p>However, recently, Freud, now an old man,
+has advanced a new theory to supplement the
+sexual theory. He believes, though he is very
+cautious in his statement, that beside the
+sexual impulse, the will-to-live, to create and
+procreate, there is an opposite impulse, a will-to-death,
+a wish to have done. In this, he pays
+an unconscious tribute to some of the theories
+of Jung, which will be discussed later on.</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+<div class="chapter">
+
+<p><span class="pagenum" id="Page_18">[Pg 18]</span></p>
+
+
+  <h3 class="nobreak" id="III">
+    III.
+    <br>
+    WILL-TO-POWER.
+  </h3>
+</div>
+
+
+<p>Alfred Adler was a pupil of Freud. In the
+course of his <ins id="cor_18" title="Transcriber's Note: original text - psychoanalytic">psycho-analytic</ins> practice he stumbled
+across a discovery which led to a break
+with Freud and the enunciation of a new
+theory. In contradistinction to the sexual
+theory it may be called the power-theory.</p>
+
+<p>What Adler noticed in every neurotic was
+a marked feeling of inferiority, a feeling, as
+he put it, of being <em>under</em>, and a consequent
+incessant striving to be <em>over</em> or on top. To use
+a simple, concrete case: If a man felt inferior
+to the woman he loved, and this was a symptom
+of inferiority he had always had toward the
+women he loved, he would strive by every
+means to put the woman down and himself
+up. He might put her down by economic pressure,
+by intellectual attack; or he might put
+her down in the sexual way, for instance
+through cruelty (sadism).</p>
+
+<p>In the latter case, Freud would say that
+the problem was sexual. But Adler would say,
+what the man is striving for is not sexual satisfaction,
+but power. If he could put the woman
+down through money-pressure, that would satisfy
+him, or if he could put her down sexually,
+that would be satisfactory. What he was seeking
+was mastery.</p>
+
+<p>Take the well-known case of the Don Juan
+who has one love-affair after another, who wins
+<span class="pagenum" id="Page_19">[Pg 19]</span>a woman only to tire of her and pass on to
+the next. Such men will admit, as a rule, that
+the greatest pleasure is in conquest, and that
+when a woman has been conquered she is no
+longer interesting. They look upon love-affairs
+as a series of battles, and the aim is not love
+or sexuality, so much as triumph.</p>
+
+<p>What becomes then of the Oedipus complex,
+the incestuous longing of the son for the
+mother? According to Adler this, too, is a
+problem of power. The father is the head of
+the house, the master, the king in the realm
+of the family, and possesses the mother. The
+son is under the father, but would depose this
+king and take his place. In short, he would
+be the head and possess the mother. But actually,
+what the child is seeking, is not really
+to possess the mother, but to have power in the
+manner of his father.</p>
+
+<p>The cause, then, of mental disorders and
+spiritual maladies, Adler traces to an excessive
+feeling of inferiority which leads to a
+marked will-to-power. But whence arises this
+feeling of inferiority? Adler at this point is
+sure that the origin is to be sought not in
+something psychic but in something physical.
+His theory is that the feeling of inferiority is
+due to some <em>actual organic inferiority</em>.</p>
+
+<p>In other words, he believes that a child who
+has a club foot, like Byron, or one subject to
+epileptic fits, like Dostoyevski, or one with an
+impediment which causes stammering, like
+Demosthenes, or one with a chronic tendency
+to constipation like Lincoln (the cases of great
+men could be multiplied endlessly), that such
+<span class="pagenum" id="Page_20">[Pg 20]</span>a child feels himself inferior to normal children;
+he feels that there is something the matter
+with him, that he has less chance of success,
+etc. This is the feeling of inferiority, the
+feeling of being under. And the deeper this
+feeling, the greater the reaction to it, the
+greater the striving to change the position
+about, so that instead of being under his fellows
+he is over them. Out of such defects,
+then, arise the great ambitions, or as Adler
+puts it, the “guiding fiction.” By this he
+means a phantasy of some great goal which
+the child dreams about and sets out to reach.</p>
+
+<p>A classical case is that of Demosthenes.
+Because he stammered, because he was inferior
+in speech to other children, an ambition awoke
+not merely to be able to talk in the normal
+manner, but something far greater: namely,
+to be the greatest of orators, an ambition he
+actually achieved. But suppose he could not
+have achieved such a victory, suppose conditions
+had been such that it was impossible
+for him to be an orator? Then his incessant
+striving would prove futile, the feeling of inferiority
+would increase, and there would be
+a breakdown. The breakdown would be a
+neurosis, and he would be ready for a psycho-analyst.</p>
+
+<p>Why did Napoleon set out to conquer
+Europe? His inordinate will-to-power could
+be traced back to a painful feeling of inferiority
+in his youth, which showed itself in the
+military school, where he was put to shame
+by his fellows. They, he must have felt, would
+become in time great generals and leaders in
+<span class="pagenum" id="Page_21">[Pg 21]</span>the army; hence, he must be even more than
+they, the general of generals.</p>
+
+<p>As to the feeling of inferiority itself, Adler
+denotes it as the feeling of being <em>feminine</em>.
+Woman, he believes, has the psychology of being
+under, man that of being over, as shown
+in the sexual act itself. Besides, man is physically
+stronger than woman. Hence, if a man
+has an organic inferiority, he feels that he is
+not a man, and hence, that he is in some way
+feminine. All his striving therefore is to be
+masculine, and indeed, super-masculine. This
+striving Adler calls <em>the masculine protest</em>.
+One finds it in women also; a marked feeling
+of inferiority in a woman leading her to strive
+to be like a man, and a refusal to accept her
+own psychology.</p>
+
+<p>Such, in brief, is the Adler theory. It owes
+many things to Nietzsche, who, in his “Thus
+Spake Zarathustra” teaches will-to-power as the
+guiding principle of life, who relegates woman
+to a lesser, man to a greater sphere, and who
+finds in the striving of the ego the dominant
+impulse of life.</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+<div class="chapter">
+
+<p><span class="pagenum" id="Page_22">[Pg 22]</span></p>
+
+
+  <h3 class="nobreak" id="IV">
+    IV.
+    <br>
+    THE BREAK BETWEEN FREUD AND JUNG.
+  </h3>
+</div>
+
+
+<p>At the time that Dr. Freud was making his
+discoveries in Vienna, Dr. Carl Jung, a young
+psychiatrist, was conducting certain experiments
+in Zurich, Switzerland. These were of
+a dry technical nature which need not be given
+here, but they led to a tentative theory of an
+unconscious mind. It was while he was engaged
+on these experiments that Jung first
+read the work of Freud. He knew at once
+that he had found his master and hastened to
+become Freud’s pupil and colleague. He did
+more than that. At that period Freud was the
+laughing stock of Vienna, and wherever his
+work penetrated. He was jeered and ridiculed
+for his fantastic notions, and was suffering
+the bitter fate of all pioneers. Jung was in a
+powerful position at Zurich, and at once proceeded
+to enlarge and deepen the fight for
+Freud. He became the most powerful exponent
+of the Freudian psychology, and helped to
+bring the new knowledge and new technic into
+its first acceptance by the world.</p>
+
+<p>Freud looked upon Jung as upon a favorite
+son. They fought shoulder-to-shoulder, the
+work spread, and they were invited to this
+country to give lectures. In Switzerland, Austria,
+England and America the psycho-analyst
+made his appearance, and the world of the intelligentsia
+awoke with a shock to the sexual
+<span class="pagenum" id="Page_23">[Pg 23]</span>theory. Among the cultured everywhere there
+was discussion of the Oedipus complex, the repressions,
+the sexual perversions, the idea that
+much that we had thought purely spiritual,
+like art and religion, were merely masks for
+sexual complexes. The psycho-analytic movement,
+held firmly together by two great men,
+was forging ahead.</p>
+
+<p>However, Jung, from his continued analysis
+of patients, and from his own experiences, was
+beginning to form doubts in his own mind.
+There was something, he began to think, inadequate
+in Freud’s theory. He hardly dared,
+at this time, to make any formal criticism; but
+finally, after a great conflict, he was moved,
+even inspired, to write his first great book.
+This book is entitled “The Psychology of the
+Unconscious.”</p>
+
+<p>He has said of it that it was a voyage of
+discovery. He himself, when he started it,
+hardly knew to what depths it would lead him,
+to what conclusions it would force him. But
+when he was finished, he knew that he could
+no longer withhold his own point of view and
+that this would inevitably lead to a break
+with Freud.</p>
+
+<p>It proved to be so. Freud was shocked and
+appalled. He sent the manuscript back with
+a letter in which their relationship was ended.
+He said that Jung had betrayed the psycho-analytic
+movement, that he had ventured out
+beyond the bounds of science, and that he was
+seeking to destroy the greatest values in the
+new psychology.</p>
+
+<p>Of course such a break was inevitable, and
+<span class="pagenum" id="Page_24">[Pg 24]</span>in the end it proved fortunate. It set Jung
+free. He could now go on, without hindrance,
+in his great task, which led finally to the
+greatest contributions thus far made.</p>
+
+<p>The break itself may be traced to a divergence
+between two theories of the unconscious.
+As will be remembered, Freud’s theory would
+define the unconscious as something which is
+produced after we are born, and when the repressions
+begin. All that is anti-social, that
+flies in the face of conventional morality and
+the law of the land, everything that is taboo,
+gets walled off from the conscious mind, and
+is henceforth the unconscious mind. The unconscious
+then is a storehouse of the evil, the
+thwarted, the unconventional, the instinctive.</p>
+
+<p>Jung does not deny that a <em>part</em> of the unconscious
+is exactly of this nature. But in
+“The Psychology of the Unconscious” he proceeds
+to prove, by a wealth of material and a
+sureness of analysis, that the unconscious is
+something far deeper and greater than merely
+a personal bag of discards.</p>
+
+<p>He finds in numerous typical dreams and
+phantasies of his patients that they reproduce
+symbols and stories as old as the human race.
+He shows that the human mind everywhere,
+among the most widely scattered peoples, and
+in different ages, produces the same typical
+myths, the same figures of deities and demons;
+and that the patient of today gives
+forth, in analysis, a similar mythology; and
+very often something which he, the patient,
+has been utterly ignorant of and which is beyond
+his understanding.</p>
+
+<p><span class="pagenum" id="Page_25">[Pg 25]</span></p>
+
+<p>He finds further that man has always had
+what might be called a typical psychological
+fate; that the story of man’s inner life and development
+has always taken a certain form,
+embodied in the figure of the hero. The hero,
+in the myth, is always he who goes forth to
+conquer greatly, who overcomes dragons and
+supernatural powers, but who finally loses his
+power, is subjugated and dies an inner death.
+But out of this death he is reborn and appears
+with a new life, often magical, by which
+he goes on to his greater achievements.</p>
+
+<p>Such a death and rebirth is pictured in the
+story of the crucifixion of Jesus. It appears
+in a modern work, in “Jean-Christophe,”
+where the hero suffers a spiritual disintegration
+and can no longer compose music, but
+with the first breath of Spring, feels the new
+tides of life pouring into him and rises to the
+greatest heights of his creative power. Such,
+too, is doubtless the inner story of our greatest
+American poet, Walt Whitman. When he was
+about 35, and after suffering some deep personal
+reverse, he secluded himself on Long
+Island beside the sea for some weeks, and
+had a spiritual experience which led to his
+awakening as a poet and the beginning of
+“Leaves of Grass.”</p>
+
+<p>What is this typical myth? It is known as
+the sun-myth, for the savage doubtless based
+it on the strange fact that the sun, after setting
+in the west, rose again the following
+morning in the east. This sun-myth, boiled
+down to its essentials, is somewhat as follows:
+The sun is the hero. He is born of the mother,
+<span class="pagenum" id="Page_26">[Pg 26]</span>the sea, in the east. He rises in his splendor
+and reaches the zenith. But now his strange
+descent begins, and when he reaches the west,
+he must re-descend into the waters of the sea,
+die again and re-enter the mother’s womb.
+Actually he is pictured as being devoured by
+a sea monster. In the belly of this monster
+he rides in the sea under the earth back toward
+the east. At first he lies supine; but finally,
+plucking up courage he begins to battle with
+the monster. Finally he kills him, and the
+body of the great fish floats to shore, where the
+hero, the sun, steps out reborn, and rises again
+in the east.</p>
+
+<p>This story, based on something seen in nature,
+is found to be typical of man’s soul. And
+Jung discovered that wherever an analysis was
+carried far enough, this typical myth appeared
+in various forms in the dreams of the patient,
+and the patient went through an experience
+analogous to the myth.</p>
+
+<p>What is this experience? A man has reached
+a high point of development and achievements.
+There comes upon him now a sense of deadness
+and futility, a period of disillusionment and
+turning away from the world, the experience
+which is described in the beginning of Goethe’s
+“Faust.” This inner death proceeds until he
+is lost in himself, until he is, in the language
+of the myth, devoured by the monster; and
+now he goes through a long period of inner
+suffering and groping until the time comes
+when a new life awakens and he goes back
+to the world of men with a greater energy, a
+new vision, and perhaps a new life-task. So,
+<span class="pagenum" id="Page_27">[Pg 27]</span>in the beginning of Nietzsche’s “Thus Spake
+Zarathustra,” we see the hero step forth after
+his years of preparation in the wilderness to
+bring his message to the world of men.</p>
+
+<p>This then is the typical experience of those
+who carry their development to any height.
+What is its meaning psychologically?</p>
+
+<p>There is no understanding of it, says Jung,
+unless we broaden the conception of the unconscious.
+And with this he introduces his
+theory of the <em>collective unconscious</em>.</p>
+
+<p>The human body is the product of millions
+of years of evolution, and in it is written the
+history of life. It is not a sudden creation. If
+this is true of the body, how can it be anything
+but true of the mind, which is a function
+of the body? The mind, too, is a product
+of millions of years of evolution, and just as
+the history of life is written in the flesh, so
+too the history of man’s spirit, his adventure,
+is summed up in the mind. In other words,
+the new born babe does not present a mind
+like a blank sheet of paper on which his personal
+experience will begin to write; he is
+born with the great inheritance of the race,
+the collective unconscious, in which is stored
+the wisdom of the ages as well as the great
+instincts, and what Jung calls “the residues of
+our animal ancestry.”</p>
+
+<p>How do we know this? Because the mind
+of a man today, a man even ignorant and unread,
+will, on certain occasions, produce the
+same myths, the same supernatural figures,
+the same psychic phenomena as those produced
+thousands of years ago, and the same
+<span class="pagenum" id="Page_28">[Pg 28]</span>in every part of the earth among the most
+widely separated nations and races.</p>
+
+<p>In short, the unconscious contains typical
+<em>images</em> and typical <em>stories</em>. And whence did
+these arise? It is quite natural that the presence
+in our own unconscious of a wisdom
+greater than ours and at the same time of
+animal instincts sometimes overwhelming in
+their destructiveness, should give the savage,
+for instance, a sense of the nearness of supernatural
+powers of good and evil, of some supernatural
+wisdom that helped him (in the form
+of revelation or inspiration) and of some demonic
+lust or passion, which, if it swept over
+him, led to the orgy, the murder or insanity.
+Hence, these experiences would be pictured as
+the work of beings like those he knew, only
+greater. Wisdom was a Great Mother or a
+Great Father, a God, in short; evil was a Devil,
+a Demon, like a bad man, only greater and
+worse. And certain experiences would be pictured
+in the form of monsters, great strange
+animals, sometimes animals part human and
+part beast.</p>
+
+<p>Thus we see an explanation for the origin
+of the many religions on earth, all of which
+have certain things in common. Some sensitive
+man experienced his own unconscious in
+the form of dreams and hallucinations. Moses
+for instance heard the voice of God and saw
+the burning bush. Psychologically, this would
+mean that what Moses thought was outside
+himself, came from within himself, came from
+the unconscious and was, in the technical language,
+<em>projected</em>, the vision of fire upon the
+<span class="pagenum" id="Page_29">[Pg 29]</span>bush, the voice into the air. He heard and
+saw something out of his own depths.</p>
+
+<p>Every religion makes this projection.
+Heaven is up in the sky, hell under the earth;
+the Gods are on high, the Devils below. It
+has remained for modern psychology not only
+to locate these phenomena as in the brain
+itself, but also to divest them of their miraculous
+coating, and to explain them as something
+having a direct meaning in the patient’s life.</p>
+
+<p>According to Jung, the collective unconscious
+is more or less dormant in all of us, except under
+certain circumstances or after certain experiences.
+The average man goes on unaware
+of his own demonic and divine attributes. But
+in a lynching-bee or in battle the devil will
+suddenly awake and transform him from something
+human into something monstrous. On
+the other hand, the youth falling headlong in
+love, the man who sustains the death of his
+loved one and similar great experiences of
+life, will encounter the presence of ineffable
+wisdom and power, so that he feels he is visited
+by something beyond the human.</p>
+
+<p>But the process of analysis also leads to the
+experience of the collective unconscious.
+Psycho-analysis is self-discovery. One goes
+deeper and deeper into oneself. One goes back
+on the track of the years to one’s childhood.
+One exhausts in the process one’s personal
+memories. One goes down, as it were, beyond
+the personal layers of the unconscious, to the
+impersonal. At this point the manifestations
+of the collective unconscious begin, and the
+<span class="pagenum" id="Page_30">[Pg 30]</span>dreams are now loaded with mythological conceptions,
+and images of the supernatural.</p>
+
+<p>This deep entering into oneself Jung defines
+as <em>introversion</em>, a self descent, and a means of
+development, a discipline not only in the wisdom
+of all time, but in overcoming the undeveloped
+tendencies in oneself. It is at this
+point that the hero is devoured by the monster,
+the unconscious, and makes that voyage
+that leads to his rebirth.</p>
+
+<p>Dante depicts this in his Divine Comedy.
+The hero, Dante, is led by Virgil, down through
+the depth of Inferno (the evil side of the unconscious),
+up the mount of Purgatory (the
+overcoming) and finally reaches Paradise,
+where he finds Beatrice, an image of his soul,
+and a new wisdom, a new life are his.</p>
+
+<p>Naturally one cannot do justice to so deep
+a conception within the space allotted. But
+we can see at a glance that much that is otherwise
+inexplicable, save on the ground of something
+miraculous and supernatural, is now
+given a more natural explanation. We can
+understand the genius as one who has the gift
+of tapping his unconscious and bringing forth
+works which are impossible to the run of men.
+We can understand why man has always
+needed a religion. We can understand those
+intuitions which lead to new discoveries in
+science. Man has a storehouse of wisdom in
+himself.</p>
+
+<p>We can also understand the strange aberrations
+of insanity, of those unfortunates who
+are caught, as it were, in the collective unconscious,
+and live only in a world of demons
+<span class="pagenum" id="Page_31">[Pg 31]</span>and divinities and uncanny myths. We can
+understand too the demonic outbreaks in war,
+and the cause of many crimes. I know of the
+case of a man who was a clergyman, and who,
+each time he had finished an impassioned sermon
+which passed through the audience like a
+rousing electricity, immediately went to a
+brothel and indulged in an orgy of drink and
+sexuality. He was a man under the complete
+dominance of the collective unconscious. First
+the divine side appeared, with its marvelous
+inspirations; then the demonic, dragging him
+in the mud.</p>
+
+<p>It must not be thought, from the foregoing,
+that Jung rejected the sexual theory of Freud.
+What he did was to modify this theory, holding
+that not all cases of neurosis registered
+sexual repression or maladjustment. He fully
+agreed however, that the Oedipus complex appears
+as one of the great problems, but instead
+of interpreting dreams of this nature to mean
+that the son actually had incestuous longings
+for the mother, he took such dreams, like all
+others, to be symbolic. If a man dreams that
+a monster devours him, it does not mean that
+he is literally eaten by a large animal. It
+means that he has made a deep introversion.
+So too a dream of incest means that the son
+has reunited himself with the mother. But
+what does the mother mean? She may symbolize
+that period of his life when he actually
+was united with her spiritually, the time of
+early childhood, a time when he was irresponsible,
+taken care of, sheltered, helped. His
+dream may mean then that he longs to be like
+<span class="pagenum" id="Page_32">[Pg 32]</span>a child again; he longs to escape from the
+hardships of adaptation and his present problems.</p>
+
+<p>On the other hand the mother may have a
+deeper meaning. She may appear with a supernatural
+air about her, and stand for the
+collective unconscious itself, which is the
+source (or mother) of our conscious life. The
+longing of the son for the mother, from this
+standpoint, is the longing for descent into self,
+for deep introversion. It has the meaning of
+the sun-myth where the setting sun is devoured
+by the monster and starts on his journey
+toward rebirth.</p>
+
+<p>Since there is great danger in the withdrawal
+from life, in an introversion that in a
+way shuts one in oneself, whether one does
+this as an escape from responsibility or from a
+longing for self-development, it is natural that
+the myth should represent this incest-longing
+as taboo, as forbidden, just as real incest is,
+and that it is only the hero who can overcome
+this taboo and make that great descent which
+Dante pictures in his Inferno, and which in
+Faust is shown as the perilous descent to the
+Mothers.</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+<div class="chapter">
+
+<p><span class="pagenum" id="Page_33">[Pg 33]</span></p>
+
+
+  <h3 class="nobreak" id="V">
+    V.
+    <br>
+    THE INTROVERT VS. THE EXTRAVERT.
+  </h3>
+</div>
+
+
+<p>If the reader has compared Freud’s sexual
+theory with Adler’s power theory, he must have
+been struck by the fact that <em>both theories sound
+plausible</em>. It is certainly true that the conventional
+morality of civilization causes us to
+suppress certain instinctive desires. If a man
+is by nature polygamous, and is taught the
+ideal of monogamy in such a way as to believe
+that even the thought of illicit love is a sin, it
+is reasonable to think that he may repress his
+polygamous tendencies, thus paving the way
+for an unconscious conflict and a neurosis.</p>
+
+<p>But, on the other hand, who has not, at least
+at times, had the painful feeling of inferiority
+and not been stirred by an ambition to get on
+top? What seems more natural than that the
+stammerer, Demosthenes, should strive to
+achieve greatness as an orator, or that a club-footed
+Byron should attempt to make himself
+a conqueror of women and a famous poet? Certainly
+the struggle for power is as widespread
+and clearly discernible in life as the instinctive
+drive for sexuality and a full love-life.</p>
+
+<p>It is at this point that the greatness of Jung
+emerges. He had, in the course of his investigations,
+come upon a startling divergence of
+reaction among his patients, so that he was
+forced to conclude that there were two kinds
+of human being, as different, if not more different,
+<span class="pagenum" id="Page_34">[Pg 34]</span>from each other, than the two sexes.
+These two types he named the <em>extravert</em> and
+the <em>introvert</em>.</p>
+
+<p>He next discovered that these two types had
+long been noted by men of genius under such
+designations as objective and subjective, romantic
+and classical, realistic and idealistic,
+materialistic and spiritual. William James
+called them the tough-minded and the tender-minded.
+William Blake, the English poet, said
+of them:</p>
+
+<p>“There are two classes of men: the <em>prolific</em>
+and the <em>devouring</em>. Religion is an endeavor to
+reconcile the two.”</p>
+
+<p>Jung interprets prolific here to mean, “the
+fruitful, who brings forth out of himself”; and
+“the devouring, as the man who swallows up
+and takes into himself.”</p>
+
+<p>Needless to say the prolific type, which has
+appeared under the designations of the objective,
+romantic, realistic, materialistic and
+tough-minded, is, more exactly defined, the extravert,
+and the devouring type which was also
+called the subjective, classical, idealistic, spiritual
+and tender-minded, is the introvert.</p>
+
+<p>What characterizes the extravert is that <em>his
+interest is normally centered on things outside
+himself</em>. An excellent example was our own
+Theodore Roosevelt. He was thoroughly extraverted,
+with instant response to the world
+about him. His attention was given wholeheartedly
+to anything that caught it. He was
+a man with an immense diversity of interests,
+from birds and flowers, to simplified spelling,
+from a local political fight to an international
+<span class="pagenum" id="Page_35">[Pg 35]</span>war; poetry, Greek coins, history, hunting,
+sports, finance,—the list was almost endless.
+And into each of these interests he could throw
+himself full force, and with astonishing power.
+He was as interested in men as in things, and
+his friends included people from every walk of
+life. He was well adapted to life, and made
+himself at home almost anywhere. What characterized
+him chiefly was that he gave himself
+without stint, went into action at a moment’s
+notice, had a tendency to practicality and common
+sense which kept him from being an extremist;
+was, in short, an excellent opportunist,
+knowing, very often, just when to strike, just
+what to say, with a decisiveness that won
+through. He was the fighting man, the man
+of action, the man of his own time, his own
+age, his own country.</p>
+
+<p>He was, in other words, a man “orientated
+by the object.” That is to say, his life was determined
+by things and thoughts and ideas
+coming to him from the <em>outside</em>, in the main.
+If an enemy showed his head, he struck; if a
+friend, he clasped hands; if a popular movement
+appeared, he led it; if there was a war
+he wanted to be in it; if someone else originated
+a good idea (not too radical) he took it
+over and made it his.</p>
+
+<p>It will be seen from this that the extravert is
+normally a man who is a harmonious part of
+the world <em>as it is</em>. This does not mean, of
+course, that he will be merely a conservative;
+for the world is in constant change, and an
+intelligent extravert will be one-to-one with the
+forward tide. But since he is, to a large extent,
+<span class="pagenum" id="Page_36">[Pg 36]</span>bound up in the things outside himself,
+he is, mainly, a reflection of the world. He
+could almost say of himself, “I am—what I
+love.”</p>
+
+<p>His shortcomings are obvious. He covers a
+lot of ground, but necessarily in a shallow way.
+He cannot be deep, because depth implies a
+certain slowness, a certain amount of meditation
+and constant study, a brooding and solitude.
+He originates but little, for it is the
+thoughts and ideas of others which interest
+him. He is an enemy to anything really new,
+anything pregnant with the future, because it
+collides with the world as it is, which is the
+world he loves. Finally, he lacks an inner life,
+the more creative and profound life; a fact
+which the keen-sighted Roosevelt knew very
+well, for he said of himself, “My danger is that
+I forget I have a soul.”</p>
+
+<p>Such is a brief sketch of the extravert as
+he appears in a pronounced, perhaps an extreme
+form. The value of using an extreme case is,
+of course, that he covers the whole territory,
+and we can see in him the various sides of the
+type. Hence, it will be valuable to consider
+an extreme introvert, the direct opposite of
+Roosevelt, so that we may come to an understanding
+of the contrasting type.</p>
+
+<p>If the extravert is characterized by the fact
+that his interest is normally centered in things
+outside himself, the introvert is characterized
+by the fact that his interest is normally centered
+on things <em>inside</em> himself. From the extravert’s
+standpoint this would mean that the
+introvert was a man who thought of nothing
+<span class="pagenum" id="Page_37">[Pg 37]</span>but himself, was consumed with his own aches
+and pains, his own fears and hopes, and perhaps
+certain erratic and absurd or dangerous
+ideas. For everything that the extravert holds
+most dear, as action, fitting in, being a “good
+fellow,” getting on, the introvert looks upon
+as rather shallow and cheap, and vice versa,
+everything most valuable to the introvert seems
+foolish, absurd, ridiculous, dangerous to the extravert.</p>
+
+<p>Naturally, to be interested in the things inside
+oneself need not be anything trivial.
+Within oneself is the world of thought and
+ideas, the world of imagination, the world out
+of which every art, every religion, every philosophy,
+every invention, every fresh discovery of
+science, every new idea for the advancement
+and development of the race has sprung. Kant,
+oblivious of the world, sat and brooded, until
+out of himself sprang a great philosophy which
+wrought a change in the mind of Europe. A
+Jesus from his solitary brooding brings forth a
+new religion. A Michaelangelo in his isolation
+gives birth to colossal art.</p>
+
+<p>We find in Friedrich Nietzsche an example
+of the extreme introvert. His life, like those
+of most introverts who were extreme, was devoid
+of action and hence without history. There
+is very little to say about it, for the real drama
+took place within him. He served for a short
+time in a war, but was discharged because of
+sickness. He taught philology for a time in a
+university. But finally, on a small income, he
+retired, and led a secluded life, producing his
+works, until, while still in the prime of life,
+<span class="pagenum" id="Page_38">[Pg 38]</span>he became insane. He did not marry; he had
+but few friends; he was a solitary.</p>
+
+<p>Where Roosevelt presents the picture of a
+man at home in the world, Nietzsche is seen as
+a stranger in it, an alien. Where Roosevelt
+went straight out and acted, Nietzsche withdrew
+into his shell. Where Roosevelt forgot
+himself in others, in causes, in the glamour and
+absorption of <em>things</em>, Nietzsche remained in a
+state of <em>acute self-consciousness</em>. A Roosevelt
+glories in the world and thinks it is good and
+the people in it excellent and interesting; a
+Nietzsche sees it as full of horrible and terrible
+things and is filled with revulsion at the sight
+of human cowardice, slothfulness and depravity.
+Where a Roosevelt spreads himself all over, interested
+in a multitude of objects, a Nietzsche
+concentrates more and more on a few things,
+a few ideas, a life which shuts out as much as
+possible anything that will disturb his predetermined
+path.</p>
+
+<p>This is the normal attitude of the introvert.
+He is ill adapted to the outer world, because
+he is absorbed in the inner world. And this
+absorption leads, in the case of a Nietzsche, to
+great discoveries and great works.</p>
+
+<p>If we remember Jung’s conception of the collective
+unconscious as the summation of the
+past, the storehouse of wisdom, the creative
+source, we may readily understand that the collective
+unconscious is the psychic stream of
+life itself and that it not only bears the past
+in it, but also the budding future. That which
+is to be lies creatively within it, and is revealed
+to the great artist, the great thinker
+<span class="pagenum" id="Page_39">[Pg 39]</span>in majestic symbols and so-called visions. That
+is why we say that great art and great thought
+are always ahead of the world. For the extreme
+introvert, absorbed in himself, lives in
+that world of imagination where the products
+of the collective unconscious become known to
+him. He has deep intuitions, he actually may
+have symbols and ideas presented to him in
+dream and phantasy, even in hallucination. The
+English mystic, Blake, actually saw the forms
+and shapes which he drew, and claimed, also,
+that some of his poems were dictated to him
+by a voice. I have already spoken of Moses’
+experience with the burning bush and the voice
+of God.</p>
+
+<p>It was quite natural therefore that Nietzsche
+should have been a forerunner. Out of his
+years of solitude there came at last an eruption
+from the unconscious which was nothing short
+of amazing. Each part of Thus Spake Zarathustra,
+and each part is about a hundred pages
+long, was written in ten days. The thoughts
+and words came so fast that Nietzsche could
+not keep up with them. If he was walking,
+he had to write on scraps of paper. The experience
+was so overwhelming that he compared
+it with that of the Biblical prophets, and
+said that not in two thousand years had there
+been another such case of inspiration.</p>
+
+<p>What is Thus Spake Zarathustra? It is an
+incomparable picture of the collective unconscious,
+as Jung points out, and foreshadows the
+new psychology, which by the slow, painfully
+cumulative method of science has come to some
+of the same discoveries that Nietzsche grasped
+<span class="pagenum" id="Page_40">[Pg 40]</span>intuitively. It also is an indictment of Christian
+civilization and foreshadows its breaking
+up by the erection of a new principle, the Anti-Christ,
+the principle of power.</p>
+
+<p>It is, therefore, a revolutionary document, so
+far in advance of the time when it was written
+that Nietzsche dared to show it only to seven
+people, most of whom rejected it. He felt that
+he was in utter isolation, a “voice crying in the
+wilderness.”</p>
+
+<p>What Nietzsche celebrates (as shown in the
+section on Adler) is <em>will-to-power</em>. The doctrine
+of Christianity is love, and the rule of
+love has certain implications. It means that
+everyone is included, for in the eyes of love
+the object is always valuable. To a loving
+mother the child who is an idiot is as precious
+(if not more so) than his more normal brothers
+and sisters. She loves him: that gives him
+value. Hence the rule of love means equality,
+fraternity, democracy. It leads to the idea of
+the greatest good for the greatest number. It
+leads, in short, to the idea of numbers; the
+rule of the many.</p>
+
+<p>Its dangers are obvious. Everything new,
+original, different is pulled down to the common
+level. It breeds the spirit of conformity,
+and finally eventuates in the Babbitts, the
+ideals of Main Street, the formation of Ku
+Klux Klans. Such are the final fruits of a
+rampant rule of love. If your neighbors are
+as valuable (really more valuable) than yourself
+(for love always places the object above
+oneself) then you should submit to your
+neighbors, live and do as they live and do,
+<span class="pagenum" id="Page_41">[Pg 41]</span>and give up your own individual path, your
+own way, and anything original or new that
+may be created by you.</p>
+
+<p>It is against this that Nietzsche comes with
+a voice which is far deeper than a personal
+voice. It is the protest of the collective unconscious
+itself; it is a deep racial movement
+against a violation of man’s own future.
+Hence, Nietzsche sets the individual against the
+race; he raises an aristocratic ideal against the
+democratic; he celebrates new values, original
+things, the exceptional and the different. As
+against love, he rears the doctrine of power.
+And by power he means the setting of oneself
+against the race, and the triumph of oneself,
+for in this triumph, the new is born, the new
+art, new idea, new thinking, and the race is
+forced into new paths of greatness.</p>
+
+<p>But, seen in another light, the meaning of
+Zarathustra is the <em>revolt of the introvert
+against the extravert</em>.</p>
+
+<p>Western civilization is the civilization of
+the extravert. A civilization built up on the
+principle of love is one which puts the accent
+on others, on things outside ourself. As the
+saying goes, it takes two to love; there is always
+the other, and that other is more important
+than oneself, if it is really love. Hence,
+love is the root of the extraverted attitude.
+As I said of Roosevelt, he might have put it
+of himself: “I am—what I love.”</p>
+
+<p>Such a civilization, therefore, tends toward
+action, democracy, the rule of the many, invention,
+business (the exchange between people),
+and since the power of a civilization over
+<span class="pagenum" id="Page_42">[Pg 42]</span>the individual is almost overwhelming, it
+means that a Christian civilization has
+thwarted, twisted, deformed all those whose
+natures were not in accord with it. Christianity
+has been a violation of the introvert.</p>
+
+<p>For, naturally, what Nietzsche depicts in his
+superman and his will-to-power, is himself.
+He depicts the psychology of the introvert.
+The introvert is governed by the power principle.
+Where the extravert finds relief, and
+only functions happily, by losing himself in
+others, by giving himself to the world outside
+him; the introvert finds relief only by remembering
+himself, by refusing to allow others to
+absorb him, by withdrawing from the outer
+world. The introvert is constantly striving to
+preserve the integrity of his ego. He seeks an
+inner freedom. He feels bound by the demands
+of others. Action takes him away from
+the stream of his ideas, his inner brooding,
+and he will not have much of it. Serving others
+often seems to him a shallow thing, a waste of
+time, compared with the great discovery he
+is tracking, or the art he is aiming to achieve.</p>
+
+<p>Power vs. love—introvert vs. extravert.</p>
+
+<p>And how is it that two such dissimilar human
+beings appear in the same world? We
+have only to go back to the root-instincts in
+man to come to some sort of understanding.
+As we know, the two great instincts are that
+of self-preservation and that of race-preservation.
+Self-preservation leads us to think of
+ourselves, to turn the eye inward. It is selfish,
+hence, it is power, not love. Race-preservation
+leads us to think of others, of wife and family,
+<span class="pagenum" id="Page_43">[Pg 43]</span>of neighbors, of the world, to turn the eye outward.
+It concerns interest in others; hence,
+it is more love than power.</p>
+
+<p>The symbol of self-preservation is eating, devouring
+(we eat just for ourselves); the symbol
+of race-preservation is sexuality (the motive
+in sexuality is, unconsciously, to beget offspring).</p>
+
+<p>One sees now how this discovery of the types
+by Jung settles the question as to the puzzling
+opposition between the theories of Freud and
+Adler.</p>
+
+<p>Freud’s theory is the sexual, Adler’s the will-to-power.
+In other words, as Jung has pointed
+out, Freud is an extravert, and his theory reflects
+himself; Adler is an introvert, and his
+theory is typical of his type.</p>
+
+<p>Both theories are, in a sense, true; only we
+must never apply the Freudian theory to an
+introvert, nor the Adler theory to an extravert.</p>
+
+<p>It will be seen now how the theory of the
+collective unconscious includes both the theory
+of Freud and the theory of Adler and transcends
+them both. In the collective unconscious
+are both the summed up wisdom of the race
+with its creative forward push and also the
+instincts. The roots of both ego and sex are to
+be found there, flowering in one individual
+more along the ego path, in another more along
+the sex path.</p>
+
+<p>The trouble with both Freud and Adler, according
+to Jung, is that they stop at this point.
+Their theories are <em>reductive</em>. The one reduces
+human nature back to sex, the other to power.
+<span class="pagenum" id="Page_44">[Pg 44]</span>We are <em>nothing but</em>—this or that. But, actually,
+we are also all we have experienced, and
+not only that, but also all the race has experienced.
+We are also creative. We cannot explain
+man only in terms of the past, in the
+things from which he originated (finally, the
+instincts), we must also explain him in terms
+of the future, his possibilities, the new life
+he is seeking, the greatness which is to be.</p>
+
+<p>In short, we cannot cure a neurosis merely
+by explaining to a man that he has an Oedipus
+complex or a homosexual tendency; neither
+can we cure him by showing him that he has
+an inferiority complex and hence an abnormal
+will-to-power. We can only cure him by giving
+him a future to live; he must go out and feel
+that he has something to live for.</p>
+
+<p>Just how psycho-analysis arrives at such a
+result must be reserved for a later chapter.</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+<div class="chapter">
+
+<p><span class="pagenum" id="Page_45">[Pg 45]</span></p>
+
+
+  <h3 class="nobreak" id="VI">
+    VI.
+    <br>
+    TYPES.
+  </h3>
+</div>
+
+
+<p>In picturing Roosevelt as an extravert and
+Nietzsche as an introvert, I did not mean to
+imply, of course, that either lacked the opposite
+mechanism. All of us are born with both
+the sexual-instinct and the ego-instinct, the
+gift of love and the will-to-power. However,
+because we are loaded more one way than the
+other, the one tendency tends to suppress the
+other, and the other remains therefore, not
+erased, but relatively undeveloped, and shows
+itself in inadequate and perhaps twisted expression.</p>
+
+<p>There was, of course, an extravert in Nietzsche.
+But that extravert lived a shadowy life
+beside the great introvert, and showed himself
+in a clumsy relationship with others, an inadequate
+response to the world, an inability to
+get along. So too was there an introvert in
+Roosevelt, but he was a poor one, with doubtless
+strange ideas sometimes breaking forth
+into impulsive and wrong-headed action.</p>
+
+<p>All that we can say is that life forces us to
+accept one side more than the other, until we
+become, as it were, specialists along the side of
+extraversion or of introversion.</p>
+
+<p>This specialization, of course, makes us one-sided,
+and this one-sidedness reaches an even
+greater narrowness through a still further specialization,
+which is that of <em>function</em>.</p>
+
+<p><span class="pagenum" id="Page_46">[Pg 46]</span></p>
+
+<p>According to Jung, the human psyche is composed
+of four functions. These are <em>thinking</em>,
+<em>feeling</em>, <em>intuition</em> and <em>sensation</em>.</p>
+
+<p>I do not intend to burden the reader with
+explanations of these terms, for we would go
+far afield in a maze of technicalities. I will
+merely try to give a hint of their meaning.</p>
+
+<p><em>Thinking</em> is readily recognizable. It is, in
+its pure form, an act of will, and it may begin
+with an idea, which it proceeds to illustrate
+and to prove, or it may begin with many separated
+facts and proceeds to bind them together
+into a theory or idea.</p>
+
+<p><em>Feeling</em> is a reaction of like or dislike to an
+object. It must not be confused with <em>emotion</em>.
+Both thinking and feeling, according to Jung,
+are adapted functions; that is, functions which
+have developed through the discipline of life,
+and which did not exist in their pure forms
+when we were born. <em>Emotion</em>, however, is
+something allied to our instinctive life and
+something we share with the animals. It is
+psychologically what Jung calls a feeling-sensation;
+that is to say, it is partly physical
+and partly mental. We see this clearly when
+we find an emotion of shame bringing a blush
+to the cheek, or one of fear setting the heart
+pounding, or one of joy making the pulses leap.
+In each case we were aware of something mental,
+sense of joy, fear, etc., and something
+physical, heart pounding, cheeks blushing, etc.</p>
+
+<p>Feeling is separated from sensation and developed
+into something by itself. The feeling
+person is one who has a highly developed sense
+of the values of things registered through reactions
+<span class="pagenum" id="Page_47">[Pg 47]</span>of like and dislike. His immediate
+liking is not accidental, but due to a high sensitiveness
+to the really good qualities of the
+object; his disliking is equally a deep and a
+true thing.</p>
+
+<p>If thinking and feeling are conscious functions,
+that is, more or less under the direction
+of the will (one makes oneself think, one
+learns to like and dislike), intuition and sensation
+are unconscious functions. There is no
+control of them. They simply happen.</p>
+
+<p><em>Intuition</em> is a sort of instant insight. It has
+something of the lightning flash in it. It is a
+seeing-into. And this seeing-into may be of
+something near or of something far. A man
+may have a hunch that a certain horse is going
+to win a race; a woman may have an intuition
+that her husband, in spite of his protests, has
+been untrue to her. Intuitions may also be of
+a deeper sort. The intuition of the painter
+leads him to paint the soul, the inner life of
+the sitter. The intuition of the inventor by a
+blinding flash reveals the solution of the problem.</p>
+
+<p><em>Sensation</em>, according to Jung, is sensing, a
+function which transmits a physical stimulus
+to perception. We see, hear, feel (contact),
+etc. It is our conscious sensing of the world
+about us through images, sounds, etc., just as
+intuition is an unconscious sensing of the
+world about us. Hence, sensation relates more
+closely to the physical life, the body, than any
+of the other functions.</p>
+
+<p>Now what Jung maintains, and amply proves
+in his great work on Psychological Types, is
+<span class="pagenum" id="Page_48">[Pg 48]</span>that each of us is not only either an introvert
+or an extravert, but also that each of us <em>develops
+one of these four functions at the expense
+of the others</em>. There are therefore thinking
+types, feeling types, intuitive types and sensational
+types, and since any of these types is
+also either extraverted or introverted we have
+eight types.</p>
+
+<p>I will merely give a few examples to show
+what the types are like:</p>
+
+<p><em>Extraverted thinking type.</em> A good example
+is Darwin. He was a slow, patient thinker;
+thinking was most obviously his most highly
+developed function; but this function was extraverted.
+That is to say, like all extraverts
+his attention and interest was in outer things
+and the ideas of others. Hence he was one
+who built up a theory on observed data,
+whether this was a direct study of plants and
+animals or in reading the works of others.
+His thoughts proceeded from the outside in.</p>
+
+<p><em>Introverted thinking type.</em> Kant is a good
+example. He was a great philosopher. Instead
+of proceeding from facts to theory, he
+proceeded from ideas to facts. That is to say,
+through his introversion, he received ideas
+from the unconscious, great ideas of a timeless
+nature, conceptions of time, space, etc.,
+and these he proceeded to elaborate and prove.</p>
+
+<p><em>Extraverted feeling type.</em> A good example
+of this type is Mary Pickford. It is obvious
+that she is not a thinker; neither is she one
+of those intuitive persons who see into others
+and know life deeply. She feels others. She
+responds by like and dislike; and by the fitness
+<span class="pagenum" id="Page_49">[Pg 49]</span>of things. She is well extraverted and
+well adapted.</p>
+
+<p><em>Introverted feeling type.</em> Eleanore Duse is
+an example. She was a great actress; but one
+felt her to be one of those silent women whose
+feelings are all within, who nurse deep moods,
+who cannot express their personal selves, who
+have great difficulty in their relationships and
+tend, as a rule, to shun the world and live in
+seclusion.</p>
+
+<p>According to Jung thinking is more a masculine
+function; both extraverted and introverted
+it is found more in men than in women; feeling
+is more feminine, and is usually found in
+women.</p>
+
+<p><em>Extraverted intuitive type.</em> Lloyd George,
+of England, is of this type. A friend of mine
+who met him during the war said that as
+soon as Lloyd George looked at him, he felt he
+was completely understood, that the statesman
+saw through him. His gift has been to
+see the tide even before it turned, to see the
+possibilities in the people about them, to leap
+to his conclusions with a sure agility. If the
+thinking and feeling types are more or less
+steady, pursuing a definite and logical course,
+the intuitive type (and sensational) is changeable,
+erratic, swift, fickle. This is due to the
+fact that wherever they see a new possibility,
+they leap to it, forgetting what they hitherto
+pursued.</p>
+
+<p><em>Introverted intuitive type.</em> An excellent example
+is that given in the last chapter, that of
+Nietzsche. His intuitions were of the introverted
+kind. He saw inwardly, into the unconscious.
+<span class="pagenum" id="Page_50">[Pg 50]</span>This type is usually very badly
+adapted to the world. It is close to the unconscious,
+and its great intuitions of change,
+disaster and the new order of the future put
+it at variance with society to such an extent
+as to make life very difficult. Undoubtedly
+such men have always been the great mystics,
+the great prophets, as Jung quotes, “the voice
+of one crying in the wilderness.”</p>
+
+<p><em>Extraverted sensation type.</em> We see examples
+of this type very often among actors, dancers,
+circus people. They are people of a very sensuous
+nature, depending more on the sharp stimulus
+of sensation than on any other function.
+We also see examples among men who are
+epicures at eating, spend much of their time
+on fine dressing, and who seek sensation for
+its own sake, sensuous surroundings, the more
+sybaritic forms of sexuality, etc. Among
+women we see an inordinate love of luxury,
+a theatrical exhibitionism, and self-indulgence
+in many forms. Since this type is the least
+noble (as the intuitive is the most noble)
+examples need not be given.</p>
+
+<p><em>Introverted sensation type.</em> This is a type extremely
+hard to define. I will merely suggest
+it. It is probable that the poet Poe was of
+this type. He was certainly introverted, but
+his work is not marked specifically by deep
+thought, by feeling or by intuition. If we consider
+his poetry we see that he gives us strange
+pictures of a No Man’s Land of the imagination;
+and that he senses these imaginative
+realms of the dead and the ghostly. We feel a
+reality in these dark pictures. But they have
+<span class="pagenum" id="Page_51">[Pg 51]</span>no meaning in the way of giving us to understand
+life more deeply or leading us to great
+ideas or high flights of feeling. What they
+do give us is a sense of “out of space, out of
+time,” as he himself put it. Introverted sensation
+gives us just that. It is a sensing of
+the eternal images of the unconscious.</p>
+
+<p>Such, by a series of swift strokes, are the
+eight types. I cannot, of course, in this space,
+do full justice to them. They are included in
+this survey because they represent an important
+element in Jung’s work and serve to
+show how dark and deep are the psychological
+problems of the race. With eight types (possibly
+more) living in the world about us, there
+is indeed much room for misunderstanding and
+for human conflict.</p>
+
+<p>It is also obvious that Nietzsche was psychologically
+correct when he said that he saw only
+fragments of human beings about him, and
+nowhere a man. Here he saw an arm, there
+a leg, there an eye and here an ear, there
+a mouth and here a breast. In short, he saw
+a world of specialization, where one man becomes,
+like Darwin, a good thinker, but also is
+callous to art and to the beauty and joy of
+life; and where another develops neither his
+thinking nor his insight, but spends his existence
+in a vain round of the senses.</p>
+
+<p>It is no wonder, then, that there is so much
+mental sickness. Too great a one-sidedness is
+a violation of man’s nature, which is full of
+various needs and must, if it develops freely,
+live a rounded life. Hence, according to Jung,
+the basis of the neurosis is not merely a sexual
+<span class="pagenum" id="Page_52">[Pg 52]</span>problem or a problem of power; it is due to
+the conflict between the developed and the undeveloped
+functions. There comes a time for
+the thinker, for instance, when his outraged
+feeling life must manifest itself. It is at such
+a moment that the neurosis begins.</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+<div class="chapter">
+
+<p><span class="pagenum" id="Page_53">[Pg 53]</span></p>
+
+
+  <h3 class="nobreak" id="VII">
+    VII.
+    <br>
+    THE CONFLICT AND ITS SOLUTION.
+  </h3>
+</div>
+
+
+<p>If we want to put the matter in its broadest
+sense, we can say that the great conflict of this
+age is between the extraverted attitude and the
+introverted, between Christ and Anti-Christ, between
+Christianity with its democracy, its insistence
+on good works, its life of activity and
+service, its concentration, actually, on business,
+machinery and getting on, and on the other
+hand, the claims of the individual and the demands
+of the inner life for an enhancement of
+art, of research, of philosophy, of spiritual development,
+of freedom.</p>
+
+<p>It is a conflict between the principle of love
+and the principle of power, and naturally, it is
+not only an external thing, but something that
+takes place in every individual who has made
+any sort of high development. For it is a
+psychic law that if we carry anything to an extreme,
+we meet the opposite.</p>
+
+<p>This is clearly illustrated in Goethe’s Faust.
+The hero, Faust, has carried his introverted
+side to a very high development; indeed, so
+far, that everything he studied and all that
+he knows now appears lifeless and uninteresting.
+He is sick of himself, sick of life. It is
+all nothing. His search for knowledge has
+led nowhere. In the end all that we know is—that
+we cannot know. What a pity then that
+he has squandered his youth on study and
+<span class="pagenum" id="Page_54">[Pg 54]</span>meditation and medicine. A kind of death
+comes over him; which means, psychologically,
+that he has reached the end of one line of
+development, and is preparing himself to
+change over to another and new line.</p>
+
+<p>This soon appears, in the form of a poodle
+dog who soon shows himself as the Devil. Both
+these symbols are inevitable. A dog, as shown
+before, relates to our more extraverted side,
+and it is this side for which Faust now longs.
+He has reached the end of his development (for
+the time being) as an introvert; the longing
+that now is awakened is for <em>life</em>—that is, for
+youth, activity, sexuality, love, ardent adventure,
+etc. Hence, the symbol of the dog as
+representing the side of himself he has not
+developed. But this really is also the Devil.
+That is to say that which is undeveloped is
+still in a primitive state, and through its long
+repression, bears the aspect of something ugly
+and evil. In order, therefore, to reach the
+“other side,” in order to begin to live out the
+unlived possibilities of his nature, he must sell
+himself to the Devil.</p>
+
+<p>That is to say, that when the undeveloped
+side shows itself and takes command, it cannot
+be lived unless one is willing to go a path
+which may often appear evil and which is in
+direct defiance to what one has previously lived
+and thought good.</p>
+
+<p>This selling out to the Devil appears as a
+great danger. It means that he will never be
+“saved,” never go to heaven. But actually in
+the prologue of the play, God allows the Devil
+to make this compact with Faust because the
+<span class="pagenum" id="Page_55">[Pg 55]</span>Devil is “a part of that power which wills the
+bad, but somehow works the good.” That is to
+say, if one is willing to step over into the
+undeveloped side, and live it in spite of its evil
+beginnings, one can only develop oneself and
+finally come to a higher good.</p>
+
+<p>Such the drama shows. By magic Faust
+gains wealth and power. He seduces Gretchen,
+and her end is insanity, infanticide and a
+death that narrowly escapes the gallows. But
+Faust goes on, and the whole play shows how,
+by following the Devil, he brings the neglected
+side up to the developed side of himself, so
+that in the end the Devil is defeated and Faust
+gains that heaven where the two sides of his
+nature may now be united in harmony.</p>
+
+<p>If Faust outlines the problem, another
+great work, the “Prometheus and Epimetheus”
+of Spitteler, shows its solution. Jung is at
+great pains to analyze this long poem in his
+book on Psychological Types. Prometheus and
+Epimetheus stand respectively for introvert
+and extravert. Prometheus is the idealist who
+withdraws from the world into himself to love
+and serve his soul; but Epimetheus is the man
+of the world, who has common sense, who
+obeys the conventions and who becomes a king.
+Epimetheus cannot wean his foolish brother
+from his obviously perverted way of living. A
+conflict arises between them, which drives
+Prometheus all the deeper in himself. Thus
+a great sickness falls not only upon him, but
+upon his God (the collective unconscious). His
+soul then brings him a jewel, a thing of magic,
+a wonder-child, which will save the world.
+<span class="pagenum" id="Page_56">[Pg 56]</span>But this jewel is rejected by the king and by
+the world, and as a result there is destruction,
+the king losing his throne.</p>
+
+<p>“The final extinction of Good is prevented
+by the intervention of Prometheus. He rescues
+Messias, the last of the sons of God, out of
+the power of his enemy. Messias becomes the
+heir to the Divine Kingdom, while Prometheus
+and <ins id="cor_56" title="Transcriber's Note: original text - Epitheus">Epimetheus</ins>, the personifications of the
+severed opposites, become united in the seclusion
+of their native valley.... Which means,
+extraversion and introversion cease to dominate
+as one-sided lines of direction.... In
+their stead, a new function appears, symbolically
+represented by a child named Messias. He
+is the mediator, the symbol of the new attitude
+that shall reconcile the opposites.”</p>
+
+<p>What is the exact meaning of this? To begin
+with, Prometheus and Epimetheus must be
+thought of, not as two men, but as the two
+sides of one man, the conflict, in short, between
+introversion and extraversion. In the
+normal course of development, like Faust, one
+develops first one side, then the other. Naturally
+the time must come when the conflict
+breaks out in full force: shall one follow the
+principle of power, of introversion, or that of
+love, of extraversion? This conflict produces
+a deadlock, and in this deadlock, a solution
+is offered by the unconscious in the form of a
+symbol (the jewel, the wonder-child.) But this
+is not understood, and there is a breakdown
+and collapse. However, now a new path is
+found which leads out.</p>
+
+<p>This path Jung calls the <em>transcendent function</em>;
+<span class="pagenum" id="Page_57">[Pg 57]</span>this indeed is the Messias of the poem.
+It is part of the analytic process, and emerges
+only at the end of a deep analysis. What it
+amounts to is an <em>inner guidance</em>.</p>
+
+<p>I have already shown that the collective unconscious
+is creative, that it is ahead of the
+race, and projects at times, through geniuses,
+a vision of what is to be, what is becoming.
+Just as it does this for the race, it also to a
+certain extent, and at certain times, is prospective
+for the individual, laying out the next
+step he is to take, and forecasting the next
+phase of his development.</p>
+
+<p>This prospective quality is rarely found in
+the dream, though sometimes it appears there.
+It is usually found in the <em>phantasy</em>. The phantasy
+is a product <ins id="cor_57" title="Transcriber's Note: original text - analagous">analogous</ins> to the dream, but
+whereas when we dream we are fully asleep,
+and hence, unconscious, the phantasy appears
+between waking and sleeping, when we are
+really half-asleep. It appears as a sort of
+dream, sometimes as a clear plastic image, and
+we know, when we apprehend it, that we are
+not asleep.</p>
+
+<p>As Jung works out in great detail, the phantasy
+has a greater value than the dream, for
+the dream is merely the product of the unconscious,
+whereas the phantasy is the product
+of both the conscious and unconscious minds
+working simultaneously at that moment when
+we are half-conscious, or between the two.
+Hence, it contains in symbolic form, our deepest
+insight, our deepest wish, our clearest foreknowledge
+of what to do, being in this respect
+<span class="pagenum" id="Page_58">[Pg 58]</span>also superior to our conscious working out of
+the problem.</p>
+
+<p>It is by following the insight gained from
+our phantasies that we work out the problem
+of the deep conflict; for if we follow these
+phantasies, we take the next necessary step
+and so learn gradually to reconcile the claims
+of extraversion with those of introversion.</p>
+
+<p>In the great religion of the Hindoos, and in
+fact, in a religion of the Chinese, we hear much
+of a Middle Path. The problem as set forth
+by those religions is that life consists of a pair
+of opposites; such for instance as spirituality
+vs. materialism, feminine vs. masculine, love
+vs. power, divine vs. demonic, etc., and they
+see clearly that neither extreme can bring
+peace. If we live one extreme then soon we
+thirst and hunger for the other, and this
+brings discord and conflict. The true wisdom
+of life then is to find a Middle Path, a way
+between the opposites. This way is not something
+that can be thought out and entered by
+violence. It is something found gradually
+through development in religious ritual.</p>
+
+<p>It is this great thought, this truth which
+emerges again in modern psychology. But it
+comes now with a difference. Psycho-analysis
+is a highly specialized scientific technic. It
+does not deal with ritual and dogma, it does
+not lay down general laws to the individual.
+It recognizes that his problem is different from
+that of all other individuals, and seeks to guide
+him, not from without, but from within. From
+the material which rises naturally from his
+own psyche, from dream and phantasy and intuition,
+<span class="pagenum" id="Page_59">[Pg 59]</span>he gains the insight which he must
+follow.</p>
+
+<p>Hence, religion ceases to be a mass-matter,
+but becomes an individual matter. As Jung
+puts it, every creed attempts to make us all
+live the phantasies of the founder of the religion.
+His phantasies may have been very
+great and very deep; but they were, in the
+main, his own. Every human being is constantly
+producing phantasies, and in these lies
+his own path, and not in those of someone’s
+else.</p>
+
+<p>What is the goal then of this immense struggle
+in the human being, this psychic conflict
+which sometimes goes on to a point of shattering
+the individual, this inner division that
+cries out for healing, and which goads us forward
+to our development? The word that Jung
+gives us is <em>individuation</em>. We aim, he says, to
+be individuals in the true sense of the word.
+Certainly, however, the fragments that Nietzsche
+saw are not individuals, for an individual
+is one who contains the many-sidedness of human
+nature in a state of inner harmony. If
+then this one-sidedness precludes individuality,
+the psyche must be constantly urging us on to
+develop that which has been neglected in order
+that the undeveloped side may rise level to the
+developed side, and so that in the end one may
+be a complete, rounded, harmonious human being.</p>
+
+<p>This is the light which the new psychology
+offers to the race at a moment of its greatest
+darkness. It has just fought the bloodiest and
+most devastating war of all history; it has
+<span class="pagenum" id="Page_60">[Pg 60]</span>fought that war in the twilight of the Gods.
+Its old Gods are disintegrating and vanishing.
+Everywhere we see the harsh conflict going on,
+and at the very moment when man has reached
+his highest point of extraversion, with his machines,
+his radios and phonographs and aeroplanes,
+his automobiles and newspapers and
+movies, his triumph over nature, we see everywhere
+the sadness and suffering of humanity,
+the breakdown of white civilization in Europe,
+the restless stirrings of the East, and an immense
+increase in neurosis and insanity. A
+great change is due; a new light has come.
+This new light however, is not a religion, it
+is nothing to broadcast and apply <i lang="fr">en masse</i>.
+It is a technic which must reach individual by
+individual, making him known to himself, discovering
+for him his type with its needs and
+limitation, showing him his possibilities, directing
+him to the path of his own development.
+Naturally such development will be different
+for each individual. There are not
+many, as Jung shows, who must go to the painful
+lengths depicted in the story of Prometheus
+and Epimetheus, or even in the story of Faust.
+For the majority, a deeper self-understanding,
+a knowledge of the types, an ability to understand
+some of the products of the unconscious,
+a lifting off of the repressions, a full recognition
+of one’s own needs and desires, will be
+enough to bring about a more harmonious, a
+more fruitful life. But for the few, a higher,
+deeper suffering is necessary, possibly because
+of their gifts, which may thus be developed and
+become a heritage for the race.</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+<div class="chapter">
+
+<p><span class="pagenum" id="Page_61">[Pg 61]</span></p>
+
+
+  <h3 class="nobreak" id="VIII">
+    VIII.
+    <br>
+    NOTE.
+  </h3>
+</div>
+
+
+<p>This booklet has aimed to give a glimpse of
+a vast territory, merely enough to set the
+reader toward the complete works on the subject.
+It has been necessary to condense and
+suggest, where a deeper understanding would
+be reached by elaboration and numerous examples.
+For those who care to study the matter
+more deeply it is suggested that they begin
+Jung by reading the second edition of his
+Papers in Analytical Psychology. This is a
+difficult book because it contains a series of
+articles which show his growth, step by step
+toward a new insight. Much that he writes
+there he has since discarded. However, it is
+well to read whatever of it one finds interesting.</p>
+
+<p>The next step is to read The Psychology of
+the Unconscious, which uncovers the theory of
+the collective unconscious; and finally Jung’s
+master-work up to this time, his Psychological
+Types.</p>
+
+<p>If I have stimulated the reader to the point
+where he desires to go on to these works, then
+the purpose with which I wrote this little
+book is fulfilled.</p>
+
+
+<hr class="chap x-ebookmaker-drop">
+<div class="chapter transnote">
+  <h2 class="nobreak" id="Transcribers_Note">
+    Transcriber’s Note
+  </h2>
+
+<p>Erroneously placed or missing quotation marks or punctuation have been silently corrected.</p>
+
+<p>The following printer errors or inconsistencies have been changed:</p>
+
+<ul>
+  <li><a href="#cor_05">p. 5</a>: “bads” changed to “bad” (receiving bad news)</li>
+  <li><a href="#cor_16">p. 16</a>: “homo-sexual” changed to “homosexual” (homosexual interest)</li>
+  <li><a href="#cor_18">p. 18</a>: “psychoanalytic” changed to “psycho-analytic” (In the course of his psycho-analytic practice)</li>
+  <li><a href="#cor_56">p. 56</a>: “Epitheus” changed to “Epimetheus” (while Prometheus and Epimetheus, the personifications)</li>
+  <li><a href="#cor_57">p. 57</a>: “analagous” changed to “analogous” (The phantasy is a product analogous to the dream)</li>
+</ul>
+</div>
+
+<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 77864 ***</div>
+</body>
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+Project Gutenberg (https://www.gutenberg.org) public repository for eBook #77864
+(https://www.gutenberg.org/ebooks/77864)