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The sinking of oneself into one’s own soul also appears exactly as a morbid losing of oneself in it. We can speak of introversion neuroses. Jung regards dementia precox as an introversion neurosis. So we see how generally self-chastisement, introversion and autoerotism are connected.
In fact, I believe each individual passes through all three. The boy is a Greek; the youth, romantic; the adult, reflective. I deny not, however, that a revolution in the leading idea may be distinctly enough traced. Our age is bewailed as the age of Introversion. Must that needs be evil? We, it seems, are critical. We are embarrassed with second thoughts.
After we have sought the mother through introversion we must escape from her, enriched by the treasure which we have gotten. The symbol of the libido is generally a sun symbol. The birds, from which we are to protect the grain, may in the end be the Siddhi; they are, in the introversion form of the religious work, what would otherwise be merely “diversions” or “dissipations.”
And we shall be just where we were before: unless we are worse, with more sex in the head, and more introversion, only more brazen. Here is a very vicious circle. And how to get out of it? In the first place, we have to break the love-ideal, once and for all. Love, as we see, is not the only dynamic.
The mystic is in the position from the moment of regeneration, to create in himself a new world with laws that he may, to a certain extent, himself select. Fortunate is he who makes a good selection. Every one is the architect of his own fortune. This is most true when after introversion the power of self determining one’s own destiny is directed toward the most intensive living.
There was a puckering up of the lips, a cautious introversion of the eye under the shadow of the bonnet, indicative of the feebleness and suspicion of old age, which at last we managed, after many trials and some quarrels, to a tolerable nicety. The picture was never finished, and I might have gone on with it to the present hour.
Now as man cannot serve two masters, so in the personal psychical household, the points of view which have been dethroned, as far as they will not unite with the newly acquired ones, must be killed, and ousted from their power. Most of all must this process be made effective if the development is taken up intensively in the shape of introversion. It must appear also in the symbolism.
And we must say, it is somewhat strange to hear any one condemn those philosophical principles as altogether unintelligible, which are inextricably interwoven in every page of a volume of poetry which he professes to admire.... To this habit of intellectual introversion we are very much inclined to attribute Mr. Coleridge's never having seriously undertaken a great heroic poem.
Whoever submits to introversion arrives at a point where two ways part; and there he must come to a decision, than which a more difficult one cannot be conceived. The symbol of the abyss, of the parting of the ways, both were clearly contained in our parable. The occurrence of the similar motive in myths and fairy tales is familiar.
But the craving to feel, to see, to taste, to know, mentally in the head, this is insatiable. Anything, so that the sensation and experience shall come through the upper channels. This is the secret of our introversion and our perversion to-day. Anything rather than spontaneous direct action from the sensual self. Anything rather than the merely normal passion.
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