The concordance 22 witnesses
Orientation
A moth carries, folded into its nervous system, the exact image of the flower it must find: Andrew Samuels, rehearsing Jung’s yucca-moth argument, treats this as proof that instinct is never blind mechanism but comes pre-loaded with its own picture of the world, the seed of what would later be named archetype. Jung himself resisted narrowing that picture to appetite alone, insisting self-preservation and the drive to power stand as fully instinctual as sex and hunger. Erich Neumann tracked the moment this raw impetus changes hands, describing an “animal phase” in which instinctive momentum is taken over by an awakening ego and redirected into intention. Marie-Louise von Franz showed the same energy sliding back toward its instinctual pole under pressure, as when devotion collapses into mere appetite. James Hillman, writing across two decades, first mapped Jung’s five instinctual groups against Lorenz’s ethology, then turned to warn that psychology’s habit of translating the dream animal into “instinct” strips the creature of its own presence. Peter Levine locates the cost of that stripping in the body: civilization’s denial of animal instinct, he argues, severs a person from the root that once sustained them.
The ego, hitherto quiescent, becomes actuated by animal instinct—in other words, the instinctive impetus communicates itself to the ego and to consciousness, is taken over by them, and extends their radius of activity.
Neumann defines the developmental ‘animal phase’ as the moment when instinctive energy transfers into ego consciousness, transforming passive drive into active intentionality.
, The Origins and History of Consciousness (Princeton, 2019thesis
Contemporary analytical psychology has transformed that basic empathy for the animal into an idealization of a theoretical abstraction: instinct. Today, mostly, the animal in a dream functions to represent a phylogenetically older level of the psyche, often referred to as ‘instinctive,’ ‘chthonic,’ ‘primitive.’
Hillman critiques post-Jungian reductionism that dissolves the concrete animal presence of dreams into the theoretical abstraction of instinct, losing the animal’s autonomous otherness.
, Animal Presences, 2008thesis
Instincts are usually taken to mean deeply embedded drives that do not have to be learnt, are not pursued as conscious aims, and find their fulfilment directly in their expression.
McGilchrist defines instinct as non-learned, non-conscious patterns that organise animal and human life from an unidentifiable source, positioning instinct alongside intuition and sixth sense.
, The Matter with Things: Our Brains, Our Delusions, and the Unmaking of the World, 2021thesis
The rejection of our animal nature is understandable as we have become (overly) socialized. This denial and its dehumanizing consequence… In all cultivation, native instinct is the most difficult force to remember and take into account.
Levine argues that civilisation’s systematic denial of animal instinct produces dehumanisation and pathology, citing Max Plowman’s image of roots severed from their primal centres.
, In an Unspoken Voice: How the Body Releases Trauma and Restores Goodness, 2010thesis
Jung goes on to describe five basic instinctual groups which he calls, in short: hunger, sexuality, the drive to activity, reflection, and, last of all, a creative instinct.
Hillman maps Jung’s taxonomy of five instinctual groups against Lorenz’s ethological categories, arguing that creativity constitutes a distinctly human fifth instinct subject to psychisation.
, The Myth of Analysis: Three Essays in Archetypal Psychology, 1972thesis
We think of instinct as uniting man, causing him to mate, to beget, to seek pleasure and good living, the satisfaction of all sensuous desires. We forget that this is only one of the possible directions of instinct.
Jung challenges the reductive identification of instinct with libidinal union, insisting that self-preservative and power-directed drives are equally instinctual expressions.
, Two Essays on Analytical Psychology, 1953thesis
If that same monk meets a fat, motherly woman and falls into her lap and sits there for the rest of his life, then he experiences the mother archetype at the instinctual end. Then it is rather an instinct; we could say he fell into the mother-child instinctual pattern.
Von Franz illustrates Jung’s archetype-instinct polarity by showing how the same psychic content can be lived either at its spiritual or its purely instinctual extreme.
, Creation Myths, 1995supporting
The yucca moth must carry within it an image, as it were, of the situation that ‘triggers off’ its instinct. This image enables it to ‘recognise’ the yucca flower and its structure.
Samuels rehearses Jung’s yucca-moth argument that every instinct carries an intrinsic image, laying the foundation for the archetype-as-instinct-pattern thesis adopted by post-Jungians including Fordham.
, Jung and the Post-Jungians, 1985supporting
libido fights against libido, instinct against instinct, how the unconscious is in conflict with itself, and how mythological man perceived the unconscious in all the adversities and contrarieties of external nature.
Jung reads mythological conflict as a symbolic externalisation of the psyche’s own internal war of instincts, revealing the paradoxical self-opposition within unconscious life.
, Symbols of Transformation, 1952supporting
the religious impulse rests on an instinctive basis and is therefore a specifically human function. You can take away a man’s gods, but only to give him others in return.
Jung grounds the religious impulse in instinct, arguing that its suppression by the modern state does not eliminate it but merely displaces it onto money, power, and other demonic substitutes.
, Civilization in Transition, 1964supporting
Our basic survival instincts are the evolutionary engine upon which the castle of consciousness was built.
Levine asserts the evolutionary primacy of survival instincts as the foundation of all conscious development, illustrating their persistence through an anecdote of sophisticated animal problem-solving.
, In an Unspoken Voice: How the Body Releases Trauma and Restores Goodness, 2010supporting
The combination of raw instinct and artful shaping is also found in human mating rituals… one must beware of what has been called ‘zoomorphism’—the uncritical extension of conclusions drawn from animal behavior to humans.
Levine demonstrates how instinct and cultural elaboration co-exist in human behaviour while cautioning against uncritical zoomorphism that collapses the human-animal distinction.
, In an Unspoken Voice: How the Body Releases Trauma and Restores Goodness, 2010supporting
In appreciation of the fact that an understanding of instinctual processes is of first-order importance for understanding brain functions, in 1973 the Nobel Committee recognized the work of Konrad Lorenz, Nico Tinbergen, and Karl Von Frisch.
Panksepp establishes the scientific legitimacy of instinct research by grounding it in Nobel-recognised ethology, positioning affective neuroscience as the heir to Lorenz and Tinbergen.
, Affective Neuroscience The Foundations of Human and Animal, 1998supporting
The lives of all animals, even in the very early level of evolution, are shaped by what the behaviorists would call patterns… already on the animal level such patterns can collide or become confused.
Von Franz shows through stickleback ethology that instinctual pattern-collision is not uniquely human but appears at primitive evolutionary levels, anticipating analogous conflicts in human psychology.
, Shadow and Evil in Fairy Tales, 1974supporting
most behaviors are intermixtures of innate and learned tendencies… Most cats that have been reared only with other cats will hunt and kill mice and rats, but those that have been reared with rats from the time of birth show no such inclination.
Panksepp demonstrates the plasticity of animal instinct through predatory behaviour research, showing that innate tendencies are modifiable by early experience without being abolished.
, Affective Neuroscience The Foundations of Human and Animal, 1998supporting
All the higher warm-blooded animals, including ourselves, have a strong attachment to their own territories. Most animals have an instinct to have and to defend a territory.
Von Franz grounds the symbolism of sacred space in the territorial instinct shared across warm-blooded species, linking depth-psychological analysis to comparative ethology.
, The Interpretation of Fairy Tales, 1970supporting
Instinct is a difficult thing to define, for its configurations are invisible, and though we sense they have been part of human nature since the beginning of time, no one knows.
Estés frames injury to basic instinct as a core consequence of psychological capture, arguing that instinct’s invisibility makes its wounding all the more insidious and its recovery all the more urgent.
, Women Who Run With the Wolves Myths and Stories of the Wild, 2017supporting
Briffault discriminates between the primary, aggressive sex instinct and the social mating instinct. In the animal world the sex instinct is frequently accompanied by biting, and sometimes the partner is actually devoured.
Neumann maps the layering of instincts — alimentary, sexual, aggressive — in animal behaviour as a phylogenetic template for understanding the archetype of the Terrible Mother.
, The Origins and History of Consciousness (Princeton, 2019supporting
We should not underestimate how compelling instinctual fear reactions are and how readily they can become maladaptive.
Levine warns that the very compellingness of shared instinctual fear responses — such as postural contagion — renders them susceptible to collective maladaptation and panic.
, In an Unspoken Voice: How the Body Releases Trauma and Restores Goodness, 2010supporting
the lower reaches of the psyche begin where the function emancipates itself from the compulsive force of instinct and becomes amenable to the will.
Jung locates the boundary of psychic life precisely at the point where instinct’s compulsive automatism gives way to voluntary disposition, making instinct the structural floor of psychological function.
, The Structure and Dynamics of the Psyche, 1960supporting
These white bears could be theophanies, displays of divinities, presenting the dilemmas, the agonies, the potentialities in precise detail of what Jung called the ‘religious instinct.’
Hillman invokes Jung’s ‘religious instinct’ while simultaneously resisting its reduction, proposing that the polar bear in dream also carries autonomous numinous significance beyond any instinctual category.
, A Blue Fire: The Essential James Hillman, 1989aside
immobility appears to serve at least four important survival functions in mammals… it is a last-ditch survival strategy, colloquially known as ‘playing opossum.’
Levine catalogues the survival functions of tonic immobility across mammalian species, grounding the trauma-freeze response in cross-species instinctual heritage.
, In an Unspoken Voice: How the Body Releases Trauma and Restores Goodness, 2010aside