acquainted; for these trends, if not the whole causes and equivalents of the
experiences which are recounted to us by our patients, constitute the
conditions without which the latter would not have been what they became.

But Jung himself, strangely enough, in both of his carefully prepared
arguments, specifically rejects all intention of dealing "metaphysically"
with this theme, in spite of the fact that every movement toward a fuller
recognition of creative energy is nothing less than metaphysics, even though
not in name.

The skilled observer, scrutinizing the motives and peering into the history
of the person whose traits and trends he is called on to investigate, must
see, in imagination, not only a vast host of acts, but also a vast network
of intersecting lines of energy of which the casual observer, and even the
intimate friend, may be wholly unaware. We call these lines of energy by
many special names,--"Libido" or "Urlibido," first of all, then love and
hate and jealousy, and so on.

What are these lines of energy, and how can we study them to the best
purpose? Obviously they are incomplete editions of the love and reason and
will the laws of which we can study to best advantage in ourselves and in
men where they are displayed in their best, that is, in their most
constructive form. To make such studies is to recognize metaphysics, but
instead of doing of doing this tacitly and implicitly we should do it openly
and explicitly.

The study of human nature should, in short, begin at the top, rather than at
the bottom; just as, if one had to choose what phase of a symphony one would
choose in order to get an idea of its perfection, one would take some
culminating moment rather than the first few notes simply because they were