Energy stands among the most contested and generative terms in the depth-psychological corpus, precisely because it migrates between physics, metaphysics, theology, and clinical theory while resisting reduction to any single register. Jung’s treatment is foundational: borrowing the physicist’s abstract, relational concept, he argues that psychic energy — libido in its broadest sense — is not reducible to any qualitative specification (sexuality, aggression, vitalism) but constitutes a higher relational concept encompassing all such drives. The principle of equivalence and the law of conservation are brought explicitly into psychological service, and the tension between mechanistic-causal and energic-final standpoints structures much of his metapsychology. Von Franz extends this into questions of measurability and the archaic concept of psychic intensity gauged by feeling rather than instrument. Simondon’s philosophical treatment, arriving from a different tradition, examines potential and kinetic energy as the very engine of individuation, where metastable systems convert energetic differentials into structure. The theological literature — John of Damascus, Gregory Palamas — deploys energy (energeia) in an entirely distinct key: as the uncreated divine activity irreducible to essence, a distinction with immense implications for Orthodox apophatic theology. McNiff’s studio-pragmatics and Taoist sources introduce yet further valences. Together these voices reveal energy as a term that carries an entire cosmology within it, whatever domain claims it.
drives, as we have shown, are specific forms of energy. Energy includes these in a higher concept of relation, and it cannot express anything else than the relations between psychological values.
Jung argues that psychic energy is a superordinate relational concept that cannot be collapsed into any single qualitative drive such as sexuality or aggression.
, The Structure and Dynamics of the Psyche, 1960thesis
every event requires the mechanistic-causal as well as the energic-final point of view. Expediency, that is to say, the possibility of obtaining results, alone decides whether the one or the other view is to be preferred.
Jung establishes that the energic-final and mechanistic-causal standpoints are complementary rather than exclusive, with pragmatic fitness determining which to apply.
, The Structure and Dynamics of the Psyche, 1960thesis
To substitute a qualitative concept for energy is inadmissible, for that would be a specification of energy, which is in fact a force. This would be in biology vitalism, in psychology sexualism (Freud), or some other ‘ism.’
Jung insists that energy must remain a purely quantitative-relational concept; any qualitative specification — including Freud’s libido theory — constitutes a reductive category error.
, The Interpretation of Nature and the Psyche, 1955thesis
Jung therefore regarded psychic life, exactly as Freud did, as an energic process. In contrast to Freud, however, he did not regard this energy as psychosexual libido but rather as being in itself entirely indefinite as to content.
Von Franz articulates the crucial divergence between Jung and Freud: for Jung, psychic energy is contentless in itself, manifesting as drive, affect, or volition only in concrete experience.
, C.G. Jung: His Myth in Our Time, 1975thesis
Physics had constructed an elaborate theory of energy, with laws of causality, entropy, conservation of energy, transformation, and so on. Looking to these laws of physics and leaving out the mathematical formulas and equations, Jung set out to conceptualize the psyche.
Stein clarifies that Jung adopted physics as a structural metaphor — not a literal equation — for constructing a theory of psychic energy with its own laws of conservation and transformation.
, Jung’s Map of the Soul: An Introduction, 1998thesis
Even though we have not yet succeeded in proving that the processes of psychic energy are included in the physical process, the opponents of such a possibility have been equally unsuccessful in separating the psychic from the physical with any certainty.
Jung acknowledges the unresolved question of whether psychic energy belongs within or alongside physical energy, refusing both identity and strict dualism.
, The Structure and Dynamics of the Psyche, 1960supporting
Since, unfortunately, we cannot prove scientifically that a relation of equivalence exists between physical and psychic energy, we have no alternative except either to drop the energetic viewpoint altogether, or else to postulate a special psychic energy.
Jung frames the epistemological dilemma at the heart of psychic energetics: absent proof of equivalence with physical energy, a hypothetical special psychic energy must be provisionally postulated.
, The Interpretation of Nature and the Psyche, 1955supporting
the constellating power of the nuclear element corresponds to its value intensity, i.e., to its energy. But what means have we of estimating the energic value of the constellating power which enriches the complex with associations?
Jung operationalizes psychic energy empirically through the complex’s constellating power, linking energic value to frequency of constellation, disturbance reactions, and affect intensity.
, The Interpretation of Nature and the Psyche, 1955supporting
The energic viewpoint sees the final state as the most important fact, while the mechanistic-causal perspective focuses on the initial impetus that sent energy into the system in the first place.
Stein maps the contrast between the final-energic and causal-mechanistic viewpoints, noting that Jung’s use of the former is descriptive rather than teleologically metaphysical.
, Jung’s Map of the Soul: An Introduction, 1998supporting
modern depth psychology also makes use of an energy concept, which, however, rests on more archaic foundations. This concept is used to designate psychic intensity, which, though it is not measurable with instruments, can indeed be gauged by feeling.
Von Franz distinguishes depth psychology’s energy concept — rooted in archaic, qualitative intensity gauged by feeling — from physics’ quantitative, instrument-measurable kinetic energy.
, Psyche and Matter, 2014supporting
In the collective unconscious we release additional sources of energy that make our level rise. The archetypes are sources of energy. If people who have no views of life catch hold of an archetypal idea, say a religious idea, th
Jung identifies the archetypes of the collective unconscious as reservoirs of psychic energy analogous to natural fuel deposits, capable of raising the psychic level when accessed.
, Analytical Psychology: Notes of the Seminar Given in 1925, 1989supporting
the libido which disappeared from consciousness generated a product in the unconscious which, despite all differences, has not a few features in common with the conscious contents that lost their energy.
Jung demonstrates the conservation principle in clinical practice: libido withdrawn from consciousness does not vanish but reconstitutes itself as unconscious products bearing the character of its source.
, The Structure and Dynamics of the Psyche, 1960supporting
if we look at them energically, we must think of them only as a means, as tran
Jung argues that from the energic standpoint, progression and regression are not ends in themselves but functional transitions within the broader economy of psychic energy.
, The Interpretation of Nature and the Psyche, 1955supporting
what has been created is a system allowing for the conversion of one form of potential energy into another form of potential energy via a certain quantity of kinetic energy equivalent to the quantitative difference between these two potential energies.
Simondon uses the mechanics of a pendulum to illustrate how individuation proceeds through the differential conversion of potential and kinetic energies within a metastable system.
, Individuation in Light of Notions of Form and Information, 2020supporting
The capacity for an energy to be potential is strictly linked to the presence of a heterogeneity, i.e. of dissymmetry relative to another energetic support.
Simondon establishes that potential energy is ontologically relational — it exists only as a function of heterogeneity between systems — a principle he extends to the individuation process itself.
, Individuation in Light of Notions of Form and Information, 2020supporting
the potential energies linked to a structure can only be transformed and unleashed by a modification of the conditions of stability of the system that contains them; thus, they are linked to the very existence of the system’s structure.
Simondon argues that structural potential energies differ categorically from progressive potential energies, being released only through changes in systemic stability rather than through ongoing gradual processes.
, Individuation in Light of Notions of Form and Information, 2020supporting
the energy of the body is quite different, for the body is led and moved by the soul. And with regard to the effect, the touching and handling and, so to speak, the embrace of what is effected, belong to the body, while the figuration and formation belong to the soul.
John of Damascus applies the concept of energy (energeia) to distinguish the soul’s formative activity from the body’s executive motion, establishing a hierarchy of energies in Christological anthropology.
, An Exact Exposition of the Orthodox Faith, 2021supporting
things that have diverse natures, have also different energies, and things that have diverse energies, have also different natures. And so conversely, things that have the same nature have also the same energy.
John of Damascus articulates a logical equivalence between nature and energy in Christological doctrine: duality of nature entails duality of energy, against Monothelite conflation.
, Saint John of Damascus Collection, 2016supporting
if the two potential energies were rigorously equal, the pendulum would have a period of infinite oscillation… it is the property of the divine energy to create, as St Cyril has said, how could this energy be something created.
Palamas, via the Philokalia, argues that the divine energy is uncreated — distinct from the divine essence yet not itself a creature — invoking the infinite regress problem that would result if it were created.
, The Philokalia, Volume 4, 1995supporting
created things are not the energy of God, but they are the effects of the divine energy. For if the created things are the energy, either such things are uncreated… or else prior to created things God possesses no energy.
Palamas distinguishes sharply between divine energy and its effects, establishing that created entities are products of God’s energy, not the energy itself, thereby preserving divine transcendence.
, The Philokalia, Volume 4, 1995supporting
only God possesses completely impassible energy: He alone acts without being acted upon. He does not come into existence, nor does He change.
Palamas characterizes divine energy as uniquely impassible — active without being passive — distinguishing it categorically from all creaturely energies which involve reciprocal action.
, The Philokalia, Volume 4, 1995supporting
singularities can act on a larger scale by modulating the energy contributed by the technical operation.
Simondon shows how informational singularities within a technical system function by modulating, rather than supplying, the operative energy — a model for form-taking through amplification.
, Individuation in Light of Notions of Form and Information, 2020supporting
As William Blake suggested two hundred years ago in The Marriage of Heaven and Hell, ‘Energy is the only life, and is from the Body.’ The kinds of energy we generate, and do not generate, have a tremendous impact on others.
McNiff invokes Blake’s dictum to frame creative and interpersonal energy as a primary force in therapeutic studio work, where the quality of shared energy conditions healing outcomes.
, Art Heals: How Creativity Cures the Soul, 2004supporting
the mind emerges, one that also regulates the flow of energy and information.
Siegel defines the mind as an embodied-relational process that regulates energy and information flow, positioning energy alongside information as a foundational category in developmental psychology.
, The Developing Mind: How Relationships and the Brain Interact to Shape Who We Are, 2020aside
Physical energy, calories, is still adequate, but something else – ‘adaptation energy’ – has run out.
Easwaran draws on Selye’s concept of adaptation energy to illuminate prana as a vital quantum distinct from caloric energy, suggesting that life-span is governed by subtle energetic reserves.
, Essence of the Upanishads: A Key to Indian Spiritualityaside
advancing a portion of celestial energy, repelling a portion of mundanity, so that celestial energy advances to wholeness and mundanity spontaneously sublimates.
The Taoist I Ching frames inner cultivation as a graduated energetic process in which celestial yang energy progressively displaces mundane yin, requiring balanced rather than precipitous effort.
, The Taoist I Ching, 1986aside