Introduction to Jungian Psychology by Shamdasani Sonu Jung C. G. McGuire William Hull R. F.C

Author:Shamdasani, Sonu, Jung, C. G., McGuire, William, Hull, R. F.C.
Language: eng
Format: epub
Publisher: Princeton University Press
Published: 2012-02-24T05:00:00+00:00

1Lecture 7. The photographs discussed in the present lecture have not been found.

2Cf. Lectures 4 and 6.

3Cf. Types, pars. 231–32.

42012: Tertullian (ca. 160–220 CE) was one of the Church fathers and responsible for much of the terminonogy of the early Church. In 1921 Jung discussed his work in Psychological Types (CW 6, § 16f.).

LECTURE 10

Dr. Jung:

Is there any particular way you would like to approach the problem of the pairs of opposites?

Dr. de Angulo: I would like to begin with them as they appear in nature and work up to them as they appear in man.

Dr. Jung: That would be beginning at the roof inasmuch as, in a certain sense, the notion of the pairs of opposites is a projection upon nature. For that reason it is better for us to begin with our psychological experience of the pairs of opposites, for we are not at all sure of the objectivity of the world. Thus, for example, there is the widespread theory of monism, which is a denial of the dualistic aspect of the world—that is, it insists on our oneness and the world’s oneness. If you hold the theory of the pairs of opposites, you can hold both monism and dualism which will then become a pair of opposites, but here you will find yourself once more in the magic circle of your own personality. You cannot get out of your skin until you become an eternal ghost.

There is a written question from Miss Hincks which takes us into the philosophical aspect of the problem, from which side I think we will find the best approach.

Miss Hincks’ question: “In treating the opposites in analysis, do you consider them as psychological, or as biological phenomena from which the elements of opposition can be removed, in contradistinction to the philosophical viewpoint where they are qualities logically opposed and therefore irreconcilable?”

Dr. Jung: The idea of the pairs of opposites is as old as the world, and if we treated it properly, we should have to go back to the earliest sources of Chinese philosophy, that is to the I Ching1 oracle. Curiously enough, the pairs of opposites do not appear as such in Egyptian thought, but they are a basic part of both Chinese and Indian philosophy. In the I Ching, they appear as an ever-recurring enantiodromia, through the action of which one state of mind leads inevitably to its opposite. This is the essential idea of Taoism, and the writings of both Lao-tse and Confucius are permeated with this principle.

We have the I Ching, the source of Chinese philosophy, in the form given it by King Wên and the Duke Chou, who employed a prison term, so it is said, in working out an intuitive interpretation of the I Ching oracle. Some of you know the technique of the I Ching The arrangement is in the form of hexagrams symbolizing the enantiodromia to be expressed. It might be called a contradiction psychology, that is, while the a principle is increasing, its

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