The Magic Power of Libido - On Psychic Energy by Carl Jung (Summary)

“On Psychic Energy” is a fascinating essay in which Carl Jung examines the concept of “libido” developed by Freud. Jung will explain why this concept should be interpreted as a general “life-energy”, and not as a solely sexual phenomenon. He will shed light on the role libido plays in the mind, in magic, and in religion; and he will discuss the preceding conceptions of psychic energy that are found in primitive cultures from all around the world.

The essay was originally published in 1948, and is collected within volume eight of Jung’s Collected Works, which is titled The Structure and Dynamics of the Psyche. This volume covers practically all aspects of Jung’s program of analytical psychology. This will be the first of many videos that explore this corpus; we proceed now with a summarised abridgement of the text.

GENERAL REMARKS ON THE ENERGIC POINT OF VIEW IN PSYCHOLOGY The concept of libido, often misunderstood and rejected, requires reexamination. Physical events can be understood from two perspectives: mechanistic and energic. The mechanistic view sees events as causal, with unchanging substances following fixed laws.

The energic view traces events from effect to cause, acknowledging the flow of energy and its direction. Both views are necessary for understanding. Finality is an essential explanatory principle, as nature cannot be explained solely through causality, yet causality and finality are mutually exclusive.

The predominance of either perspective depends on the psychological attitude of the investigator, and theoretical compromises are often made, considering processes as partly causal, and partly final. We must recognize that explanatory principles are subjective viewpoints, shaped by psychological attitudes. Every event requires both mechanistic-causal, and energic-final, perspectives.

Psychic events can be subjected to an energic view, as the concept of psychic energy is scientifically justified. Nevertheless, the relation between the mind and brain remains a problem, and the psyche can be seen as a relatively closed system. Treating the psyche as an epiphenomenon is inadequate, as it has its own phenomena and causal connections.

The justifiability and applicability of the energic standpoint in psychology depends on the possibility of quantitatively estimating psychic energy. Subjective evaluations can be estimated up to a certain point, but comparing values of different qualities, and assessing unconscious influences, becomes uncertain and unreliable. Thus, to determine the value of unconscious products, an objective point of view is necessary for making estimates.

In my studies, I have found that certain psychic elements form complexes around feeling-toned contents. Complexes consist of a nuclear element, and its associations. The nuclear element has two components: one shaped by experience and the environment, and the other by the individual's character and disposition.

The feeling-tone of the nuclear element, expressed as energy, represents its value. The nuclear element creates a specific constellation of psychic contents, forming the complex, and the power of the constellation corresponds to its energy value. We can estimate the energic value of the constellating power of a complex in various ways.

1: by observing the relative number of constellations conditioned by a complex. 2: by noting the frequency and intensity of reactions, such as lapses of speech or slips of memory. And 3: by considering the intensity of accompanying affects, such as pulse or respiration.

Additionally, we have a subjective instinct for recognizing and evaluating affect in others, which allows us to perceive emotional fluctuations and assess the quality and quantity of affect in fellow human beings. APPLICATION OF THE ENERGIC STANDPOINT The concept of "psychic energy" has a long history. German philosopher Theodor Lipps differentiated between psychic energy and psychic force, defining energy as the capacity of processes to actualize force.

Energy itself is a quantitative concept, and so the energetic viewpoint in psychology allows us to recognize quantitative relations that are overlooked from a purely qualitative standpoint. While the existence of an equivalence between physical and psychic energy cannot be scientifically proven, consideration of unconscious processes in psychology provides us a broader foundation for our understanding of energy. Both biology and psychology can be approached from an energic standpoint, and the broader concept of “life-energy” can include psychic energy as a specific part.

This approach helps address the mind-body problem. I propose using the term "libido" to denote this hypothetical life-energy, distinguishing it from the concept of “universal energy”. It is important to note that I am not engaging in discussions about psychophysical parallelism or reciprocal action, as the nature of the relationship between psychic and physical processes remains unknown.

To apply the energic standpoint to the psychic life-process, we must test its applicability to empirical material. Here, the principle of equivalence is relevant, whereby energy expended in one part of the psyche with be compensated for by an equivalence of energy expended in a corresponding part. This is in turn an effect of the principle of entropy, by which there is a tendency for energy to be evenly distributed between the components of the psyche.

Freud's work on sexuality shows how the disappearance of libido leads to an equivalent value appearing elsewhere, and to repression. However, his emphasis on sexuality alone led to criticism. In practical experience, the principle is instinctively applied in the treatment of neuroses.

Sometimes libido disappears without an apparent substitute, but careful observation reveals signs of unconscious activity. Hidden contents, when brought into consciousness, show similarities to the lost conscious contents. Energy theory recognizes both intensity and extensity factors, with extensity representing the dynamic measure of energy in a phenomenon.

Similarly, there is a psychological extensity factor that carries over parts or characteristics of a previous structure when it passes into a new one. Libido does not transform as pure intensity, but retains the character of the old function in the new structure. If the substitute has less energy value, we must look elsewhere, such as in unconscious fantasies or disturbances in psychological functions.

The energic viewpoint challenges Freud's causal standpoint, which reduces everything to the immutable sexual substance. Development and change require the recognition of substances as systems of energy with unlimited interchangeability and modulation. Substance is an expression of an energic system, not the other way around.

While the causal viewpoint is valid, the theory of development also necessitates the “final” point of view, acknowledging the essence of reality's mysterious irrationality. Regression can also be understood from both a causal and a final standpoint. The causal view emphasizes the importance of a cause, such as a mother fixation, while the final view recognizes the aim and significance of reactivated memory-images.

The psyche requires symbols that attract and exceed the energic value of causes, and psychic development relies on the attraction of these symbols. Rationalism hinders the transformation of energy due to its one-sidedness, and its tendency to obstruct a symbolic view of itself. However, reason is relative, and eventually reason confronts its own antinomies, which serves as a transitional stage in development.

Energy transformations follow the principles of equivalence and entropy. Just as heat can be converted into work by moving from warmer to colder bodies, the psyche, seen as a closed system, equalizes differences in energy. This process, akin to a transition from an improbable to a probable state, is observed in the development of a stable attitude.

While initially marked by intense oscillations, opposites eventually balance, giving rise to a lasting attitude with greater constellating power. The wider range of constellated psychic material strengthens the attraction, and reduces the likelihood of future disturbances. Therefore, attitudes formed through extensive equalization are particularly enduring.

Intense conflicts are therefore necessary for growth. The concept of energy, like time, is both intuitive and empirical. Applied energy deals with forces and motion, while in psychology, energy appears as sexual, vital, mental, or moral "drives".

In analytical psychology, the term "libido" is used to denote the energy concept, acknowledging Freud's contributions, but expanding beyond solely sexual dynamics. Libido signifies a concrete character without a specific sexual definition. Other concepts, like Arthur Schopenhauer's "Will", or Henri Bergson's “élan vital”, have influenced this understanding.

However, the term "libido" does not deny the existence of sexual dynamism or other forms of dynamism. It merely serves as a shorthand for the general life instinct or "energic standpoint”. The practical use of the libido concept and energy concept leads to confusion between energy and the causal concept of effect.

The causal-mechanistic view sees a sequence of causes and effects, while the final-energic view focuses on energy transformation. Both views observe the same sequence of events, but one emphasizes “qualities” while the other focuses on “quantities”, or “intensities”. FUNDAMENTAL CONCEPTS OF THE LIBIDO THEORY Libido progression involves adapting to environmental demands through a directed attitude.

Changes in the environment may require a different attitude, and blocking the flow of libido results in a loss of balance between opposites, but also a new direction for energy. Regression occurs when the opposites lose value, and unconscious processes gain influence. The unconscious initially manifests indirectly through disturbances of conscious behaviour, but can lead to neurosis.

Regression brings previously excluded contents to consciousness, and while they are initially perceived as inferior and incompatible, they also contain vital possibilities for new life. The process of adaptation requires a directed conscious function that excludes unsuitable elements. When activated by regression, the unconscious contents facilitate the enhancement or replacement of the inadequate conscious attitude.

Regression challenges consciousness to address inner psychic issues, and so complete orientation towards the inner world is necessary for inner adaptation, and the resuming of progression. Progression and regression are dynamic processes conditioned by the qualities of matter. They cannot be derived from the concept of energy alone.

Progression is adaptation to the outer world, while regression is adaptation to the inner world. Neglecting one aspect leads to the emergence of personal elements in the other. Progression and regression serve as transitional stages in the flow of energy, enabling better adaptation to environmental conditions.

Progression and regression can also be linked to extraversion and introversion, but they are only vague analogies. Extraversion and introversion represent specific forms of progression and regression. Progression can be extraverted or introverted, adapting to outer or inner conditions; and regression can be introverted or extraverted, retreating from, or indulging in, the outside world.

In “Symbols of Transformation”, I described the "canalization of libido" as the process of energy transformation, akin to physical energy conversion. The living body and other adaptations act as machines exploiting natural conditions for energy transformation. Human culture is both a technical and psychic machine, as instinctual energy is channeled into objects, similar to a power-station imitating a waterfall to harness energy.

The ancients and primitives performed ceremonies symbolising the divergence of libido from its usual course of everyday habits. Primitive man, being more unconscious and lacking knowledge of "will”, relies on such elaborate rituals. In contrast, modern humans, with greater consciousness and willpower, can often forgo such ceremonies.

However, in challenging situations, we still resort to rituals to gather strength and ensure success. These ceremonies tap into deep emotional forces, narrow our focus, and increase the chances of achieving our goals. Symbols, unlike signs, possess psychological power to transform energy.

Semiotic interpretations have their place, but they diminish symbols when applied exclusively. The first achievement of primitive man was “magic”, where energy is channeled into a new object. Magical ceremonies fascinate the mind, and have been the precursor to scientific advancements.

Through scientific progress, we have gained mastery over nature's forces, but symbols remain invaluable for effective work. Symbols offer a way to divert libido into other forms, and civilization has shown that there is excess libido available for cultural activities. Religious processes and symbols manifest this excess libido and serve as stepping-stones to new cultural activities.

Symbols convert and canalize energy. They can be sacred objects, gods, or mythological figures. Symbols have been produced unconsciously throughout human history, and the suppression of individual symbol-formation occurred with the rise of state religions, and the extermination of polytheism.

The child psyche already exhibits a spiritual aspect opposed to the natural. Humans in a natural state are not solely "natural" but possess beliefs and behaviors that defy natural instincts. This suggests a conflict between spiritual and natural principles.

This opposition forms the basis of psychic energy. We all inherit ancestral experiences, which unconsciously shape our consciousness. Impressive experiences can awaken these unconscious pathways, and spiritual practices curb instinct.

The mind represents the sum of all ancestral minds, and its authority is connected to the religious concept of “God”. Indeed, the “God-concept” fulfils a vital need that surpasses logical arguments. It embodies paradoxical contradictions that reflect a profound psychological truth, and it satisfies human needs despite its rational impossibility.

The formation of symbols and personal religion are crucial for the primitive mind to gain individuality. Moreover, advancement in culture starts with individuation and the expansion of consciousness, so developing individuality is vital. THE PRIMITIVE CONCEPTION OF LIBIDO Primitive religious symbol-formation is closely linked to the concept of energy.

For instance, the Dakota Indians view the sun, moon, thunder, and other natural phenomena, as “wakonda”, which means power or mystery. Similar concepts exist in other cultures, such as the Iroquois and Algonquins, with “oki” and “manitu”, respectively. These concepts represent a pervasive life-energy, and universal force.

“Churinga” among Australian aborigines, and “zogo” in the Torres Strait, have similar energic connotations. The Mexican Huichols recognize a circulating power in rituals, and the “wakan” concept among North American Indians signifies an energic relationship between visible and invisible realms. The Melanesian concept of “mana” represents a supernatural power or influence that manifests a kind of power possessed by individuals or objects, and there are many more concepts like this in other cultures.

These concepts are not primarily names for the supernatural, but rather for an efficacious power. This belief in a force working according to regular laws is the pre-animistic principle of primitive energetics. Many phenomena labeled as “spirits” or “numina” actually belong to the primitive concept of energy.

“Mana” is not an abstract concept, but a representation based on the perception of a phenomenal relationship. It serves as a forerunner of the concept of “psychic energy”, and is a precondition for the development of an idea of “God”. Thus, the widespread presence of the primitive concept of energy reflects humanity's early recognition of the dynamic nature of psychic events.

And that brings us to the end of this summary of “On Psychic Energy” by Carl Jung. Be sure to subscribe to the channel with notifications on, to ensure you catch the next instalment of this series. If you want to support the creation of scholarly summarisations of important texts, please consider contributing to the community via the links in the description.

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