Transference (n.) is the variety of emotional constellations and opposites experienced in analysis by the analyst and analysand ranging from love to hatred. The key to success and psychological growth is the ability to endure the tension of the opposites without abandoning the process.
Transference (n.) is not just the projection of unconscious contents upon the person analyzing the unconscious, it embraces all the exceedingly complex processes which bind the patient to the analyst.
Transference (n.) cannot be handled by a purely personalistic psychology: it crops up in most cases and always hides collective contents.
Transference (n.) becomes compulsive dependence when an analyst forces the repressed function straight up: left without a standpoint, the patient makes the analyst his standpoint.
Transference (n.) is passive introjection — the object exercising a compelling influence on the subject.
Transference (n.) is regressive extraversion: the hysteric hangs his own illusions on another person and calls them love.
Transference (n.) is libido finding the doctor before anyone has asked where it should go.
Transference (n.) is in itself no more than a projection of unconscious contents — the doctor becomes lover, father, thunderer, and at last magician, demon or saviour.
Transference (n.) casts the doctor as father and lover at once — too much of a good thing, a role only a demigod could sustain, since he must forever be the one who gives.
Transference (n.) holds out the possibility of a cure but is far from the cure itself: the conflict has merely been transferred.
Transference (n.) ends by itself when the patient's money does, as one mildly cynical colleague told Jung.
Transference (n.) may at bottom be a longing for a god dressed in the prosaic figure of the doctor — a little bit of real Gottesminne lost to consciousness since the fifteenth century.
Transference (n.) is the patient clinging to the one who seems to promise him a renewed attitude — a need so vital that, disappointed, it turns to bitter hatred.
Transference (n.) is to be understood not from its history but from its purpose: the child's longing for parental help has become a metaphor for an adult's unrecognized need for help in a crisis.
Transference (n.) left on the objective level leaves the analyst two bad choices: destroy it by reducing it to infantile wishes, or accept it and sacrifice himself — and he invariably comes off worst.
Transference (n.) persists even when the patient sees right through it — he behaves exactly as if he had never seen through his projection at all.
Transference (n.) raises the odious question "What is mine and what is thine?" — bound to arise in any analysis that is a real dialectic between two people.
Transference (n.) is unavoidable in any deep contact with the unconscious; the priest can hide behind a ritual form, the pastor only behind his own person.
Transference (n.) is a symptom produced by the cure itself: the father-image is transferred to the doctor, who, like it or not, plays father and turns the patient into a child.
Transference (n.) is abnormal not in its dependence but in its toughness: a bond so strong one suspects it is fed by forces outside ordinary experience, and impervious to conscious correction.