That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.


Postby admin » Wed Oct 07, 2015 3:28 am

A Contribution to the History of the Evolution of Thought
by Dr. C. G. Jung of the University of Zurich
Authorized translation, with introduction, by Beatrice M. Hinkle, M.D., of the Neurological Department of Cornell Medical School and of the New York Post Graduate Medical School
© 1916, by Moffat, Yard & Company




Table of Contents:

• Translator's Note
• An Introduction to Psychoanalysis and Analytic Psychology
• Author's Note
• Part One
o Introduction
o Chapter 1: Concerning the Two Kinds of Thinking
o Chapter 2: The Miller Phantasies
o Chapter 3: The Hymn of Creation
o Chapter 4: The Song of the Moth
• Part Two
o Chapter 1: Aspects of the Libido
o Chapter 2: The Conception and the Genetic Theory of Libido
o Chapter 3: The Transformation of the Libido: A Possible Source of Primitive Human Discoveries
o Chapter 4: The Unconscious Origin of the Hero
o Chapter 5: Symbolism of the Mother and of Rebirth
o Chapter 6: The Battle for Deliverance From the Mother
o Chapter 7: The Dual Mother Role
o Chapter 8: The Sacrifice
• Notes
• Index

If one honors God, the sun or the fire, then one honors one's own vital force, the libido. It is as Seneca says: "God is near you, he is with you, in you." God is our own longing to which we pay divine honors. If it were not known how tremendously significant religion was, and is, this marvellous play with one's self would appear absurd.

-- Psychology of the Unconscious, by Carl Gustav Jung
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Postby admin » Wed Oct 07, 2015 3:29 am


THAT humanity is seeking a new message, a new light upon the meaning of life, and something tangible, as it were, with which it can work towards a larger understanding of itself and its relation to the universe, is a fact I think none will gainsay. Therefore, it has seemed to me particularly timely to introduce to the English-speaking world Dr. Jung's remarkable book, "Wandlungen und Symbole der Libido." In this work he has plunged boldly into the treacherous sea of mythology and folklore, the productions of the ancient mind and that of the common people, and turned upon this vast material the same scientific and painstaking method of psychologic analysis that is applied to the modern mind, in order to reveal the common bond of desire and longing which unites all humanity, and thus bridge the gaps presumed to exist between ancient and widely separated peoples and those of our modern time. The discovery of this undercurrent affecting and influencing ancient peoples as well as modern serves as a foundation or platform from which he proceeds to hold aloft a new ideal, a new goal of attainment possible of achievement and which can be intellectually satisfying, as well as emotionally appealing: the goal of moral autonomy.

This book, remarkable for its erudition and the tremendous labor expended upon it, as well as for the new light which it sheds upon human life, its motives, its needs and its possibilities, is not one for desultory reading or superficial examination. Such an approach will prevent the reader from gaining anything of its real value; but for those who can bring a serious interest and willingness to give a careful study to it the work will prove to be a veritable mine capable of yielding the greatest riches.

The difficulties in translating a book such as this are almost insuperable, but I have tried faithfully to express Dr. Jung's thought, keeping as close to the original text as possible and, at the same time, rendering the difficult material and complicated German phrasing as simply and clearly as the subject-matter would allow. In all this work I owe much to Miss Helen I. Brayton, without whose faithful assistance the work would never have been completed. I wish to acknowledge my gratitude to Mr. Louis Untermeyer, whose help in rendering the poetic quotations into English verse has been invaluable, and to express as well my gratitude to other friends who have assisted me in various ways from time to time.

B. M. H. NEW YORK, 1915.
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Postby admin » Wed Oct 07, 2015 3:30 am

Part 1 of 2


WHEN Professor Freud of Vienna made his early discoveries in the realm of the neuroses, and announced that the basis and origin of the various symptoms grouped under the terms hysteria and neuroses lay in unfulfilled desires and wishes, unexpressed and unknown to the patient for the most part, and concerned chiefly with the sexual instinct, it was not realized what far-reaching influence this unpopular and bitterly attacked theory would exert on the understanding of human life in general.

For this theory has so widened in its scope that its application has now extended beyond a particular group of pathologic states. It has in fact led to a new evaluation of the whole conduct of human life; a new comprehension has developed which explains those things which formerly were unexplained, and there is offered an understanding not only of the symptoms of a neurosis and the phenomena of conduct but the product of the mind as expressed in myths and religions.

This amazing growth has proceeded steadily in an ever-widening fashion despite opposition as violent as any of which we have knowledge in the past. The criticism originally directed towards the little understood and much disliked sexual conception now includes the further teachings of a psychology which by the application to it of such damning phrases as mystical, metaphysical and sacrilegious, is condemned as unscientific.

To add to the general confusion and misunderstanding surrounding this new school of thought there has arisen a division amongst the leaders themselves, so that there now exist two schools led respectively by Professor Sigmund Freud of Vienna and Dr. Carl Jung of Zurich, referred to in the literature as the Vienna School and the Zurich School.

It is very easy to understand that criticism and opposition should develop against a psychology so difficult of comprehension, and so disturbing to the ideas which have been held by humanity for ages; a psychology which furthermore requires a special technique as well as an observer trained to recognize and appreciate in psychologic phenomena a verification of the statement that there is no such thing as chance, and that every act and every expression has its own meaning, determined by the inner feelings and wishes of the individual.

It is not a simple matter to come out boldly and state that every individual is to a large extent the determiner of his own destiny, for only by poets and philosophers has this idea been put forth -- not by science; and it is a brave act to make this statement with full consciousness of all its meaning, and to stand ready to prove it by scientific reasoning and procedure.

Developed entirely through empirical investigation and through an analysis of individual cases, Freudian psychology seems particularly to belong to that conception of Max Muller's that "An empirical acquaintance with facts rises to a scientific knowledge of facts as soon as the mind discovers beneath the multiplicity of single productions the unity of an organic system." [i]

Psychoanalysis is the name given to the method developed for reaching down into the hidden depths of the individual to bring to light the underlying motives and determinants of his symptoms and attitudes, and to reveal the unconscious tendencies which lie behind actions and reactions and which influence development and determine the relations of life itself. The result of digging down into the hidden psyche has been to produce a mass of material from below the threshold of consciousness, so astonishing and disturbing and out of relation with the previously held values, as to arouse in any one unfamiliar with the process the strongest antagonism and criticism.

Although originally studied only as a therapeutic method for the sick it was soon realized through an analysis of normal people how slight were the differences in the content of the unconscious of the sick and of the normal. The differences observed were seen to be rather in the reactions to life and to the conflicts produced by contending forces in the individual.

These conflicts, usually not fully perceived by the individual, and having to do with objectionable desires and wishes that are not in keeping with the conscious idea of self, produce marked effects which are expressed either in certain opinions, prejudices, attitudes of conduct, faulty actions, or in some definite pathologic symptom. As Dr. Jung says, he who remains healthy has to struggle with the same complexes that cause the neurotic to fall ill.

In a valuable book called "The Neighbor," written by the late Professor N. Shaler of Harvard University, there occurs this very far-reaching statement: "It is hardly too much to say that all the important errors of conduct, all the burdens of men or of societies are caused by the inadequacies in the association of the primal animal emotions with those mental powers which have been so rapidly developed in mankind."

This statement, reached by a process of reasoning and a method of thought and study entirely different from psychoanalysis, nevertheless so completely expresses in brief form the very basis of the postulates developed through psychoanalysis that I quote it here. Such a statement made in the course of a general examination of human relations does not arouse opposition nor seem to be so difficult of acceptance. It appears to be the individual application of these conceptions that has roused such bitter antagonism and violent denunciations.

Rightly understood and used, psychoanalysis may be compared to surgery, for psychoanalysis stands in the same relation to the personality as surgery does to the body, and they aim at parallel results.

It is well recognized that in the last analysis nature is the real physician, the healer of wounds ; but prior to the development of our modern asepsis and surgical technique the healing produced by nature was most often of a very faulty and imperfect type -- hideous scars, distorted and crippled limbs, with functions impaired or incapacitated, resulted from the wounds, or else nature was unable to cope with the hurt and the injured one succumbed.

Science has been steadily working for centuries with the aim of understanding nature and finding means to aid and co-operate with her so that healing could take place with the least possible loss of function or permanent injury to the individual. Marvelous results have rewarded these persistent efforts, as the brilliant achievements of surgery plainly indicate.

Meantime, however, little thought was given to the possibility of any scientific method being available to help man overcome the wounds and conflicts taking place in his soul, hurts which retarded his development and progress as a personality, and which frequently in the struggle resulted in physical pains and symptoms of the most varied character. That was left solely to religion and metaphysics. Now, however, this same assistance that surgery has given to the physical body, psychoanalysis attempts to give to the personality. That it cannot always succeed is as much to be expected, and more, than that surgery does not always succeed, for the analytic work requires much of the individual. No real result can be attained if he has not already developed a certain quality of character and intelligence which makes it possible for him to submit himself to a facing of his naked soul, and to the pain and suffering which this often entails. Here, as in no other relation in life, an absolute truth and an absolute honesty are the only basis of action, since deception of any kind deceives no one but the individual himself and acts as a boomerang, defeating his own aims.

Such deep searching and penetrating into the soul is not something to be undertaken lightly nor to be considered a trivial or simple matter, and the fact is that where a strong compulsion is lacking, such as sickness or a situation too difficult to meet, much courage is required to undertake it.

In order to understand this psychology which is pervading all realms of thought and seems destined to be a new psychological-philosophical system for the understanding and practical advancement of human life, it will be necessary to go somewhat into detail regarding its development and present status. For in this new direction lies its greatest value and its greatest danger.

The beginnings of this work were first published in 1895 in a book entitled "Studien uber Hysteric," and contained the joint investigations into hysteria of Dr. Breuer of Vienna and his pupil Dr. Sigmund Freud. The results of their investigations seemed to show that the various symptoms grouped under the title of hysteria were the result of emotionally colored reminiscences which, all unknown to the conscious waking self, were really actively expressing themselves through the surrogate form of symptoms and that these experiences, although forgotten by the patient, could be reproduced and the emotional content discharged.

Hypnosis was the means used to enable the physician to penetrate deeply into the forgotten memories, for it was found through hypnosis that these lost incidents and circumstances were not really lost at all but only dropped from consciousness, and were capable of being revived when given the proper stimuli. The astonishing part about it was that with the revival of these memories and their accompanying painful and disturbing emotions, the symptoms disappeared. This led naturally to the conclusion that these symptoms were dependent upon some emotional disturbance or psychic trauma which had been inadequately expressed, and that in order to cure the patient one merely had to establish the connection between the memory and the emotions which properly belonged to it, letting the emotion work itself out through a reproduction of the forgotten scene.

With further investigation Freud found that hypnosis was unnecessary for the revival of the forgotten experiences, and that it was possible to obtain the lost emotional material in the conscious and normal state. For this purpose the patient was encouraged to assume a passive, non-critical attitude and simply let his thoughts flow, speaking of whatever came into his mind, holding nothing back. During this free and easy discussion of his life and conditions, directed by the law of association of ideas, reference was invariably made to the experiences or thoughts which were the most affective and disturbing elements. It was seen to be quite impossible to avoid this indirect revelation because of the strength of the emotions surrounding these ideas and the effect of the conscious wish to repress unpleasant feelings. This important group of ideas or impressions, with the feelings and emotions clustered around them which are betrayed through this process, was called by Jung a complex.

However, with the touching of the complex which always contains feelings and emotions so painful or unpleasant as to be unacceptable to consciousness, and which are therefore repressed and hidden, great difficulties appeared, for very often the patient came to a sudden stop and could apparently recall nothing more. Memory gaps were frequent, relations twisted, etc. Evidently some force banished these memories so that the person was quite honest in saying that he could remember nothing or that there was nothing to tell. This kind of forgetfulness was called repression, and is the normal mechanism by which nature protects the individual from such painful feelings as are caused by unpleasant and unacceptable experiences and thoughts, the recognition of his egoistic nature, and the often quite unbearable conflict of his weaknesses with his feelings of idealism.

At this early time great attention was given towards developing a technique which would render more easy the reproduction of these forgotten memories, for with the abandonment of hypnosis it was seen that some unknown active force was at work which not only banished painful memories and feelings, but also prevented their return; this was called resistance. This resistance was found to be the important mechanism which interfered with a free flow of thought and produced the greatest difficulty in the further conduct of the analysis. It appeared under various guises and frequently manifested itself in intellectual objections based on reasoning ground, in criticism directed towards the analyst, or in criticism of the method itself, and finally, often in a complete blocking of expression, so that until the resistance was broken nothing more could be produced.

It was necessary then to find some aid by which these resistances could be overcome and the repressed memories and feelings revived and set free. For it was proven again and again that even though the person was not at all aware of concealing within himself some emotionally disturbing feeling or experience with which his symptoms were associated, yet such was the fact, and that under proper conditions this material could be brought into consciousness. This realm where these unknown but disturbing emotions were hidden was called the "Unconscious" -- the "Unconscious " also being a name used arbitrarily to indicate all that material of which the person is not aware at the given time -- the not-conscious.

This term is used very loosely in Freudian psychology and is not intended to provoke any academic discussion but to conform strictly to the dictionary classification of a "negative concept which can neither be described nor defined." To say that an idea or feeling is unconscious merely means to indicate that the individual is unaware at that time of its existence, or that all the material of which he is unaware at a given time is unconscious.

With the discovery of the significance in relation to hysteria of these varied experiences and forgotten memories which always led into the erotic realm and usually were carried far back into early childhood, the theory of an infantile sexual trauma as a cause of this neurosis developed. Contrary to the usual belief that children have no sexuality and that only at puberty does it suddenly arise, it was definitely shown that there was a very marked kind of sexuality among children of the most tender years, entirely instinctive and capable of producing a grave effect on the entire later life.

However, further investigations carried into the lives of normal people disclosed quite as many psychic and sexual traumas in their early childhood as in the lives of the patients; therefore, the conception of the "infantile sexual trauma" as the etiological factor was abandoned in favor of "the infantilism of sexuality" itself. In other words, it was soon realized that many of the sexual traumas which were placed in their early childhood by these patients, did not really exist except in their own phantasies and probably were produced as a defence against the memories of their own childish sexual activities. These experiences led to a deep investigation into the nature of the child's sexuality and developed the ideas which Freud incorporated in a work called "Three Contributions to the Sexual Theory." He found so many variations and manifestations of sexual activity even among young children that he realized that this activity was the normal, although entirely unconscious, expression of the child's developing life, and while not comparable to the adult sexuality, nevertheless produced a very definite influence and effect on the child's life.

These childish expressions of this instinct he called "polymorphous perverse," because in many ways they resembled the various abnormalities called perversions when found among adults under certain conditions.

In the light of these additional investigations Freud was led to change his formulation, for instead of the symptoms of the neurotic patient being due to definite sexual experiences, they seemed to be determined by his reactions towards his own sexual constitution and the kind of repression to which these instincts were subjected.

Perhaps one of the greatest sources of misunderstanding and difficulty in this whole subject lies in the term sexuality, for Freud's conception of this is entirely different from that of the popular sense. He conceives sexuality to be practically synonymous with the word love and to include under this term all those tender feelings and emotions which have had their origin in a primitive erotic source, even if now their primary aim is entirely lost and another substituted for it. It must also be borne in mind that Freud strictly emphasizes the psychic side of sexuality and its importance, as well as the somatic expression.

Therefore, to understand Freud's theories, his very broad conception of the term sexual must never be forgotten.

Through this careful investigation of the psychic life of the individual, the tremendous influence and importance of phantasy-making for the fate was definitely shown. It was discovered that the indulgence in day-dreams and phantasies was practically universal not only among children but among adults, that even whole lives were being lived out in a phantastic world created by the dreamer, a world wherein he could fulfil all those wishes and desires which were found to be too difficult or impossible to satisfy in the world of reality.

Much of this phantasy thinking was seen to be scarcely conscious, but arose from unrealized wishes, desires and strivings which could only express themselves through .veiled symbols in the form of phantastic structures not understood, nor fully recognized. Indeed, it is perhaps one of the most common human experiences to find "queer thoughts," undesired ideas and images, forcing themselves upon one's attention to such an extent that the will has to be employed to push them out of mind. It is not unusual to discover long-forgotten impressions of childhood assuming a phantastic shape in memory, and dwelt upon as though they were still of importance.

This material afforded a rich field for the searchers into the soul, for through the operation of the law of association of ideas these phantastic products, traced back to their origin, revealed the fact that instead of being meaningless or foolish, they were produced by a definite process, and arose from distinct wishes and desires which unconsciously veiled themselves in these mysterious forms and pictures.

It is conceded that the most completely unconscious product of an individual is his dream, and therefore Professor Freud turned his attention from phantasies and day-dreams to the investigation of the nightly dreams of his patients to discover whether they would throw light upon the painful feelings and ideas repressed out of consciousness, and therefore inaccessible to direct revelation.

This brilliant idea soon led to a rich fruiting, for it became evident that contrary to the usual conception that the dream is a phantastic and absurd jumble of heterogeneous fragments, having no real relation to the life of the individual, it is full of meaning. In fact, it is usually concerned with the problem of life most pressing at the time, which expresses itself not directly, but in symbolic form so as to be unrecognized. In this way the individual gains an expression and fulfilment of his unrealized wish or desire.

This discovery of the symbolic nature of the dream and the phantasy was brought about entirely through the associative method and developed empirically through investigations of the dreams of many people. In this manner it became evident that certain ideas and objects which recurred again and again in the dreams and phantasies of different people were definitely associated with certain unconscious or unrecognized wishes and desires, and were repeatedly used by the mind to express these meanings where a direct form was repressed and unallowed. Thus certain dream expressions and figures were in a general way considered to be rather definite symbols of these repressed ideas and feelings found in the unconscious. Through a comparative and parallel study it soon appeared that there was a similar mechanism at work in myths and fairy tales and that the relationship between the dreams and phantasies of an individual and the myths and folk tales of a people was so close that Abraham could say that the myth is a fragment of the infantile soul life of the race and the dream is the myth of the individual.

Thus through relating his dreams the patient himself furnished the most important means of gaining access to the unconscious and disturbing complexes with which his symptoms were connected.

Besides the dream analysis the patient furnished other means of revelation of his complexes -- his mannerisms and unconscious acts, his opening remarks to his physician, his emotional reactions to certain ideas; in short the whole behavior and verbal expressions of the individual reveal his inner nature and problems.

Through all this work it became clear that in the emotional nature lay the origin not only of the various nervous illnesses themselves, but also of the isolated symptoms and individual idiosyncrasies and peculiarities which are the part of all humanity and that the pathogenic cause of the disturbances lies not in the ignorance of individuals, but in those inner resistances which are the underlying basis of this ignorance.

Therefore the aim of the therapy became not merely the relief of the ignorance but the searching out and combating of these resistances.

It becomes evident from even this brief description of the analytic procedure that we are dealing with a very complex and delicate material, and with a technique which needs to make definite use of all influences available for the help of the patient. It has long been recognized that the relation established between physician and patient has a great effect upon the medical assistance which he is able to render-- in other words, if a confidence and personal regard developed in the patient towards the physician, the latter's advice was just so much more efficacious. This personal feeling has been frankly recognized and made of distinct service in psychoanalytic treatment under the name of transference. It is through the aid of this definite relationship which must be established in the one being analyzed towards the analyst that it is possible to deal with the unconscious and organized resistances which so easily blind the individual and render the acceptance of the new valuations very difficult to the raw and sensitive soul.

Freud's emphasis upon the role of the sexual instinct in the production of the neurosis and also in its determining power upon the personality of the normal individual does not imply that he does not also recognize other determinants at the root of human conduct, as for instance, the instinct for preservation of life and the ego principle itself. But these motives are not so violently forbidden and repressed as the sexual impulse, and therefore, because of that repressive force and the strength of the impulse he considers this primary in its influence upon the human being.

The importance of this instinct upon human life is clearly revealed by the great place given to it under the name of love in art, literature, poetry, romance and all beauty from the beginning of recorded time. Viewed in this light it cannot seem extraordinary that a difficulty or disturbance in this emotional field should produce such far-reaching consequences for the individual. The sexual impulse is often compared with that of hunger, and this craving and need lying in all humanity is called by Freud libido.
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Postby admin » Wed Oct 07, 2015 3:31 am

Part 2 of 2


With further investigations into the nature of the repressed complexes a very astonishing situation was revealed. The parental influence on children is something so well recognized and understood that to call attention to it sounds much like a banality. However, here an extraordinary discovery was made, for in tracing out the feelings and emotions of adults it became evident that this influence was paramount not only for children but for adults as well; that the entire direction of lives was largely determined quite unconsciously by the parental associations, and that, although adults, the emotional side of their nature was still infantile in type and demanded unconsciously the infantile or childish relations.

Freud traces out the commencement of the infantile attachment for the parents in this wise.

In the beginning the child derives its first satisfaction and pleasure from the mother in the form of nutrition and care for its wants. In this first act of suckling Freud sees already a kind of sexual pleasure, for he apparently identifies the pleasure principle and the sexual instinct and considers that the former is primarily rooted in the latter. At this early time commence such various infantile actions unconnected with nutrition as thumbsucking, various movements of the body as rubbing, boring, pulling and other manifestations of a definite interest in its own body, a delight in nakedness, the pleasure exhibited in inflicting pain on some object and its opposite, the pleasure from receiving pain. All of these afford the child pleasure and satisfaction, and because they seem analogous to certain perversions in adults they are called by Freud the "polymorphous perverse sexuality" of childhood. The character of these instinctive actions which have nothing to do with any other person, and through which the child attains pleasure from its own body, caused Freud to term this phase of life as autoerotic after Havelock Ellis. However, with the growth of the child there is a parallel development of the psychic elements of its sexual nature and now the mother, the original object of its love, primarily determined by its helplessness and need, acquires a new valuation. The beginnings of the need for a love object to satisfy the craving or libido of the child are early in evidence and, following along sex lines in general, the little son prefers the mother and the daughter the father after the usual preference of the parents.

At this early time children feel deeply the enormous importance of their parents and their entire world is bounded by the family circle. All the elements of the ego which the child possesses have now become manifest; love, jealousy, curiosity, hate, etc., and those instincts are directed in the greatest degree towards the objects of their libido, namely the parents. With the growing ego of the child there is a development of strong wishes and desires demanding satisfaction which can only be gratified by the mother; therefore there is aroused in the small son the feeling of jealousy and anger towards the father in whom he sees a rival for the affection of the mother and whom he would like to replace. This desire in the soul of the child Freud calls the Oedipus complex in recognition of its analogy to the tragedy of King Oedipus who was drawn by his fate to kill his father and win his mother for a wife. Freud presents this as the nuclear complex of every neurosis.

At the basis of this complex, some trace of which can be found in every person, Freud sees a definite incest wish towards the mother which only lacks the quality of consciousness. Because of moral reactions this wish is quickly subjected to repression through the operation of the "incest barrier," a postulate he compares to the incest taboo found among inferior peoples. At this time the child is beginning to develop its typical sexual curiosity expressed by the question, "Where do I come from?" The interest and investigation of the child into this problem, aided by observations and deductions from various actions and attitudes of the parents, who have no idea of the watchfulness of the child, lead him, because of his imperfect knowledge and immature development, into many false theories and ideas of, birth. These infantile sexual theories are held by Freud to be determinative in the development of the child's character and also for the contents of the unconscious as expressed in a future neurosis.

These various reactions of the child and his sexual curiosity are entirely normal and unavoidable, and if his development proceeds in an orderly fashion then, at the time of definite object choice he will pass smoothly over from the limitations of the family attachment out into the world and find therein his independent existence.

However, if the libido remains fixed on the first chosen object so that the growing individual is unable to tear himself loose from these familial ties, then the incestuous bond is deepened with the developing sexual instinct and its accompanying need of a love object, and the entire future of the young personality endangered. For with the development of the incestuous bond the natural repressions deepen because the moral censor cannot allow these disturbing relations to become clear to the individual. Therefore, the whole matter is repressed more deeply into the unconscious, and even a feeling of positive enmity and repulsion towards the parents is often developed in order to conceal and over-compensate for the impossible situation actually present.

This persistence of the attachment of the libido to the original object, and the inability to find in this a suitable satisfaction for the adult need, interferes with the normal development of the psycho-sexual character, and it is due to this that the adult retains that "infantilism of sexuality" which plays so great a role in determining the instability of the emotional life which so frequently leads into the definite neuroses.


These were the conclusions reached and the ground on which Freudian psychology rested, regarding the etiology of the neurosis, and the tendencies underlying normal human mechanisms, when Dr. Carl Jung, the most prominent of Freud's disciples, and the leader of the Zurich school, found himself no longer able to agree with Freud's findings in certain particulars, although the phenomena which Freud observed and the technique of psychoanalysis developed by Freud were the material on which Jung worked and the value of which he clearly emphasizes. The differences which have developed lay in his understanding and interpretation of the phenomena observed.

Beginning with the conception of libido itself as a term used to connote sexual hunger and craving, albeit the meaning of the word sexual was extended by Freud to embrace a much wider significance than common usage has assigned it, Jung was unable to confine himself to this limitation. He conceived this longing, this urge. or push of life as something extending beyond sexuality even in its wider sense. He saw in the term libido a concept of unknown nature, comparable to Bergson's elan vital, a hypothetical energy of life, which occupies itself not only in sexuality but in various physiological and psychological manifestations such as growth, development, hunger, and all the human activities and interests. This cosmic energy or urge manifested in the human being he calls libido and compares it with the energy of physics. Although recognizing, in common with Freud as well as with many others, the primal instinct of reproduction as the basis of many functions and present-day activities of mankind no longer sexual in character he repudiates the idea of still calling them sexual, even though their development was a growth originally out of the sexual. Sexuality and its various manifestations Jung sees as most important channels occupied by libido, but not the exclusive ones through which libido flows.

This is an energic concept of life; and from this viewpoint this hypothetical energy of life or libido is a living power used instinctively by man in all the automatic processes of his functioning; such very processes being but different manifestations of this energy. By virtue of its quality of mobility and change man, through his understanding and intelligence, has the power consciously to direct and use his libido in definite and desired ways.

In this conception of Jung will be seen an analogy to Bergson, who speaks of "this change, this movement and becoming, this self-creation, call it what you will, as the very stuff and reality of our being." [ii]

In developing the energic conception of libido and separating it from Freud's sexual definition, Jung makes possible the explanation of interest in general, and provides a working concept by which not only the specifically sexual, but the general activities and reactions of man can be understood.

If a person complains of no longer having interest in his work or of losing interest in his surroundings, then one understands that his libido is withdrawn from this object and that in consequence the object itself seems no longer attractive, whereas, as a matter of fact, the object itself is exactly the same as formerly. In other words, it is the libido that we bestow upon an object that makes it attractive and interesting.

The causes for the withdrawal of libido may be various and are usually quite different from those that the persons offer in explanation. It is the task of psychoanalysis to discover the real reasons, which are usually hidden and unknown. On the other hand, when an individual exhibits an exaggerated interest or places an over-emphasis upon an idea or situation, then we know there is too much libido here and that we may find as a consequence a corresponding depletion elsewhere.

This leads directly into the second point of difference between Jung's views and those of Freud. This is concerned with those practically universal childish manifestations of sexuality called by Freud "polymorphous perverse" because of their similarity to those abnormalities of sexuality which occur in adults and are called perversions.

Jung takes exception to this viewpoint. He sees in the various manifestations of childhood the precursors or forerunners of the later fully developed sexuality, and instead of considering them perverse he considers them preliminary expressions of sexual coloring. He divides human life into three stages. The first stage up to about the third or fourth year, generally speaking, he calls the presexual stage, for there he sees the libido or life energy occupied chiefly in the functions of nutrition and growth, and he draws an analogy between this period and that of the caterpillar stage of the butterfly.

The second stage includes the years from this time until puberty, and this he speaks of as the prepubertal stage.

The third period is that from puberty onward and can be considered the time of maturity.

It is in the earliest stage, the period of which varies greatly in different individuals, that are fully inaugurated those various manifestations which have so marked a sexual coloring that there can be no question of their relationship, although at that time sexuality in the adult meaning of the word does not exist.

Jung explains the polymorphism of these phenomena as arising from a gradual movement of the libido from exclusive service in the function of nutrition into new avenues which successively open up with the development of the child until the final inauguration of the sexual function proper at puberty. Normally these childish bad habits are gradually relinquished until the libido is entirely withdrawn from these immature phases and with the ushering in of puberty for the first time " appears in the form of an undifferentiated sexual primitive power, clearly forcing the individual towards division, budding, etc."

However, if in the course of its movement from the function of nutrition to the sexual function the libido is arrested or retarded at any phase, then a fixation may result, creating a disturbance in the harmony of the normal development. For, although the libido is retarded and remains clinging to some childish manifestation, time goes on and the physical growth of the child does not stand still. Soon a great contrast is created between the infantile manifestations of the emotional life and the needs of the more adult individual, and the foundation is thus prepared for either the development of a definite neurosis or else for those weaknesses of character or symptomatic disturbances which are not sufficiently serious to be called a neurosis.

One of the most active and important forms of childish libido occupation is in phantasy making. The child's world is one of imagery and make-believe where he can create for himself that satisfaction and enjoyment which the world of reality so often denies. As the child grows and real demands of life are made upon him it becomes increasingly necessary that his libido be taken away from his phantastic world and used for the required adaptation to reality needed by his age and condition, until finally for the adult the freedom of the whole libido is necessary to meet the biological and cultural demands of life.

Instead of thus employing the libido in the real world, however, certain people never relinquish the seeking for satisfaction in the shadowy world of phantasy and even though they make certain attempts at adaptation they are halted and discouraged by every difficulty and obstacle in the path of life and are easily pulled back into their inner psychic world. This condition is called a state of introversion. It is concerned with the past and the reminiscences which belong thereto. Situations and experiences which should have been completed and finished long ago are still dwelt upon and lived with. Images and matters which were once important but which normally have no significance for their later age are still actively influencing their present lives. The nature and character of these phantasy products are legion, and are easily recognized in the emotional attitudes and pretensions, the childish illusions and exaggerations, the prejudices and inconsistencies which people express in manifold forms. The actual situation is inadequately faced; small matters are reacted towards in an exaggerated manner; or else a frivolous attitude is maintained where real seriousness is demanded. In other words, there is clearly manifested an inadequate psychic adaptation towards reality which is quite to be expected from the child, but which is very discordant in the adult.

The most important of these past influences is that of the parents. Because they are the first objects of the developing childish love, and afford the first satisfaction and pleasure to the child, they become the models for all succeeding efforts, as Freud has worked out. This he called the nuclear or root complex because this influence was so powerful it seemed to be the determining factor in all later difficulties in the life of the individual.

In this phase of the problem lies the third great difference between Jung's interpretation of the observed phenomena and that of Freud.

Jung definitely recognizes that there are many neurotic persons who clearly exhibited in their childhood the same neurotic tendencies that are later exaggerated. Also that an almost overwhelming effect on the destiny of these children is exercised by the influence of the parents, the frequent over-anxiety or tenderness, the lack of sympathy or understanding, in other words, the complexes of the parent reacting upon the child and producing in him love, admiration, fear, distrust, hate, revolt. The greater the sensitiveness and impressionability of the child, the more he will be stamped with the familial environment, and the more he will unconsciously seek to find again in the world of reality the model of his own small world with all the pleasures and satisfactions, or disappointments and unhappinesses with which it was filled.

This condition to be sure is not a recognized or a conscious one, for the individual may think himself perfectly free from this past influence because he is living in the real world, and because actually there is a great difference between the present conditions and that of his childish past. He sees all this, intellectually, but there is a wide gap between the intellectual grasp of a situation and the emotional development, and it is the latter realm wherein lies the disharmony. However, although many ideas and feelings are connected with the parents, analysis reveals very often that they are only subjective and that in reality they bear little resemblance to the actual past situation. Therefore, Jung speaks no longer of the real father and mother but uses the term imago or image to represent the father or mother, because the feelings and phantasies frequently do not deal with the real parents but with the distorted and subjective image created by the imagination of the individual.

Following this distinction Jung sees in the Oedipus complex of Freud only a symbol for the "childish desire towards the parents and for the conflict which this craving evokes," and cannot accept the theory that in this early stage of childhood the mother has any real sexual significance for the child.

The demands of the child upon the mother, the jealousy so often exhibited, are at first connected with the role of the mother as protector, caretaker and supplier of nutritive wants, and only later, with the germinating eroticism, does the child's love become admixed with the developing sexual quality. The chief love objects are still the parents and he naturally continues to seek and to find in them satisfaction for all his desires. In this way the typical conflict is developed which in the son is directed towards the father and in the daughter towards the mother. This jealousy of the daughter towards the mother is called the Electra complex from the myth of Electra who took revenge on her mother for the murder of the husband because she was in this way deprived of her father.

Normally as puberty is attained the child gradually becomes more or less freed from his parents, and upon the degree in which this is accomplished depends his health and future well-being.

This demand of nature upon the young individual to free himself from the bonds of his childish dependency and to find in the world of reality his independent existence is so imperious and dominating that it frequently produces in the child the greatest struggles and severest conflicts, the period being characterized symbolically as a self-sacrifice by Jung.

It frequently happens that the young person is so closely bound in the family relations that it is only with the greatest difficulty that he can attain any measure of freedom and then only very imperfectly, so that the libido sexualis can only express itself in certain feelings and phantasies which clearly reveal the existence of the complex until then entirely hidden and unrealized. Now commences the secondary struggle against the unfilial and immoral feelings with a consequent development of intense resistances expressing themselves in irritation, anger, revolt and antagonism against the parents, or else in an especially tender, submissive and yielding attitude which over-compensates for the rebellion and reaction held within.

This struggle and conflict gives rise to the unconscious phantasy of self-sacrifice which really means the sacrificing of the childish tendencies and love type in order to free libido; for his nature demands that he attain the capacity for the accomplishment of his own personal fulfilment, the satisfaction of which belongs to the developed man and woman.

This conception has been worked out in detail by Jung in the book which is herein presented to English readers.

We now come to the most important of Jung's conceptions in that it bears practically upon the treatment of certain types of the neuroses and stands theoretically in direct opposition to Freud's hypothesis. While recognizing fully the influence of the parents and of the sexual constitution of the child, Jung refuses to see in this infantile past the real cause for the later development of the illness. He definitely places the cause of the pathogenie conflict in the present moment and considers that in seeking for the cause in the distant past one is only following the desire of the patient, which is to withdraw himself as much as possible from the present important period.

The conflict is produced by some important task or duty which is essential biologically and practically for the fulfilment of the ego of the individual, but before which an obstacle arises from which he shrinks, and thus halted cannot go on. With this interference in the path of progression libido is stored up and a regression takes place whereby there occurs a reanimation of past ways of libido occupation which were entirely normal to the child, but which for the adult are no longer of value. These regressive infantile desires and phantasies now alive and striving for satisfaction are converted into symptoms, and in these surrogate forms obtain a certain gratification, thus creating the external manifestations of the neurosis. Therefore Jung does not ask from what psychic experience or point of fixation in childhood the patient is suffering, but what is the present duty or task he is avoiding, or what obstacle in his life's path he is unable to overcome? What is the cause of his regression to past psychic experiences?

Following this theory Jung expresses the view that the elaborate phantasies and dreams produced by these patients are really forms of compensation or artificial substitutes for the unfulfilled adaptation to reality. The sexual content of these phantasies and dreams is only apparently and not actually expressive of a real sexual desire or incest wish, but is a regressive employment of sexual forms to symbolically express a present-day need when the attainment of the present ego demand seems too difficult or impossible, and no adaptation is made to what is possible for the individual's capability. [iii]

With this statement Jung throws a new light on the work of analytic psychology and on the conception of the neurotic symptoms, and renders possible of understanding the many apparent incongruities and conflicting observations which have been so disturbing to the critics.


It now becomes proper to ask what has been established by all this mass of investigation into the soul, and what is its value not only as a therapeutic measure for the neurotic sufferer, but also for the normal human being?

First and perhaps most important is the recognition of a definite psychological determinism. Instead of human life being filled with foolish, meaningless or purposeless actions, errors and thoughts, it can be demonstrated that no expression or manifestation of the psyche, however trifling or inconsistent in appearance, is really lawless or unmotivated. Only a possession of the technique is necessary in order to reveal, to any one desirous of knowing, the existence of the unconscious determinants of his mannerisms, trivial expressions, acts and behavior, their purpose and significance.

This leads into the second fundamental conception, which is perhaps even less considered than the foregoing, and that is the relative value of the conscious mind and thought. It is the general attitude of people to judge themselves by their surface motives, to satisfy themselves by saying or thinking "this is what I want to do or say" or "I intended to do thus and so," but somehow what one thought, one intended to say or expected to do is very often the contrary of what actually is said or done. Every one has had these experiences when the gap between the conscious thought and action was gross enough to be observed. It is also a well known experience to consciously desire something very much and when it is obtained to discover that this in no wise satisfied or lessened the desire, which was then transferred to some other object. Thus one became cognizant of the fact that the feeling and idea presented by consciousness as the desire was an error. What is the difficulty in these conditions? Evidently some other directing force than that of which we are aware is at work.

Dr. G. Stanley Hall uses a very striking symbol when he compares the mind to an iceberg floating in the ocean with one-eighth visible above the water and seven-eighths below -- the one-eighth above being that part called conscious and the seven-eighths below that which we call the unconscious. The influence and controlling power of the unconscious desires over our thoughts and acts are in this relative proportion. Faint glimmers of other motives and interests than those we accept or which we believe, often flit into consciousness. These indications, if studied or valued accurately, would lead to the realization that consciousness is but a single stage and but one form of expression of mind. Therefore its dictum is but one, often untrustworthy, approach to the great question as to what is man's actual psychic accomplishment, and as to what in particular is the actual soul development of the individual.

A further contribution of equal importance has been the empiric development of a dynamic theory of life; the conception that life is in a state of flux -- movement -- leading either to construction or destruction. Through the development man has reached he has attained the power by means of his intelligence and understanding of definitely directing to a certain extent this life energy or libido into avenues which serve his interest and bring a real satisfaction for the present day.

When man through ignorance and certain inherent tendencies fails to recognize his needs or his power to fulfil them, or to adapt himself to the conditions of reality of the present time, there is then produced that reanimation of infantile paths by which an attempt is made to gain fulfilment or satisfaction through the production of symptoms or attitudes.

The acceptance of these statements demands the recognition of the existence of an infantile sexuality and the large part played by it in the later life of the individual. Because of the power and imperious influence exerted by the parents upon the child, and because of the unconscious attachment of his libido to the original object, the mother, and the perseverance of this first love model in the psyche, he finds it very difficult, on reaching the stage of adult development and the time for seeking a love object outside of the family, to gain a satisfactory model.

It is exceedingly important for parents and teachers to recognize the requirements of nature, which, beginning with puberty, imperiously demand of the young individual a separation of himself from the parent stem and the development of an independent existence. In our complex modern civilization this demand of nature is difficult enough of achievement for the child who has the heartiest and most intelligent co-operation of his parents and environment -- but for the one who has not only to contend with his own inner struggle for his freedom but has in addition the resistance of his parents who would hold him in his childhood at any cost, because they cannot endure the thought of his separation from them, the task becomes one of the greatest magnitude. It is during this period when the struggle between the childish inertia and nature's urge becomes so keen, that there occur the striking manifestations of jealousy, criticism, irritability all usually directed against the parents, of defiance of parental authority, of runaways and various other psychic and nervous disorders known to all.

This struggle, which is the first great task of mankind and the one which requires the greatest effort, is that which is expressed by Jung as the self-sacrifice motive -- the sacrifice of the childish feelings and demands, and of the irresponsibility of this period, and the assumption of the duties and tasks of an individual existence.

It is this great theme which Jung sees as the real motive lying hidden in the myths and religions of man from the beginning, as well as in the literature and artistic creations of both ancient and modern time, and which he works out with the greatest wealth of detail and painstaking effort in the book herewith presented.

This necessitates a recognition and revaluation of the enormous importance and influence of the ego and the sexual instinct upon the thought and reaction of man, and also predicates a displacement of the psychological point of gravity from the will and intellect to the realm of the emotions and feelings. The desired end is a synthesis of these two paths or the use of the intellect constructively in the service of the emotions in order to gain for the best interest of the individual some sort of co-operative reaction between the two.

No one dealing with analytic psychology can fail to be struck by the tremendous and unnecessary burdens which man has placed upon himself, and how greatly he has increased the difficulties of adaptation by his rigid intellectual .views and moral formulas, and by his inability to admit to himself that he is actually just a human being imperfect, and containing within himself all manner of tendencies, good and bad, all striving for some satisfactory goal. Further, that the refusal to see himself in this light instead of as an ideal person in no way alters the actual condition, and that in fact, through the cheap pretense of being able only to consider himself as a very virtuous person, or as shocked and hurt when observing the "sins" of others, he actually is prevented from developing his own character and bringing his own capacities to their fullest expressions.

There is frequently expressed among people the idea of how fortunate it is that we cannot see each other's thoughts, and how disturbing it would be if our real feelings could be read. But what is so shameful in these secrets of the soul? They are in reality our own egoistic desires all striving, longing, wishing for satisfaction, for happiness; those desires which instinctively crave their own gratification but which can only be really fulfilled by adapting them to the real world and to the social group.

Why is it that it is so painful for man to admit that the prime influence in all human endeavor is found in the ego itself, in its desires, wishes, needs and satisfactions, in short, in its need for self-expression and self-perpetuation, the evolutionary impetus in life?

The basis for the unpleasantness of this idea may perhaps be found in an inner resistance in nature itself which forces man to include others in his scheme, lest his own greedy desires should serve to destroy him. But even with this inner demand and all the ethical and moral teachings of centuries it is everywhere evident that man has only very imperfectly learned that it is to his own interest to consider his neighbor and that it is impossible for him to ignore the needs of the body social of which he is a part. Externally, the recognition of the strength of the ego impulse is objectionable because of the ideal conception that self-striving and so-called selfish seeking are unworthy, ignoble and incompatible with a desirable character and must be ignored at all cost.

The futility of this attitude is to be clearly seen in the failure after all these centuries to even approximate it, as evidenced in our human relations and institutions, and is quite as ineffectual in this realm as in that of sexuality where the effort to overcome this imperious domination has been attempted by lowering the instinct, and seeing in it something vile or unclean, something unspeakable and unholy. Instead of destroying the power of sexuality this struggle has only warped and distorted, injured and mutilated the expression; for not without destruction of the individual can these fundamental instincts be destroyed. Life itself has needs and imperiously demands expression through the forms created. All nature answers to this freely and simply except man. His failure to recognize himself as an instrument through which the life energy is coursing and the demands of which must be obeyed, is the cause of his misery. Despite his possession of intellect and self-consciousness, he cannot without disaster to himself refuse the tasks of life and the fulfilment of his own needs. Man's great task is the adaptation of himself to reality and the recognition of himself as an instrument for the expression of life according to his individual possibilities.

It is in his privilege as a self-creator that his highest purpose is found.

The value of self-consciousness lies in the fact that man is enabled to reflect upon himself and learn to understand the true origin and significance of his actions and opinions, that he may adequately value the real level of his development and avoid being self-deceived and therefore inhibited from finding his biological adaptation. He need no longer be unconscious of the motives underlying his actions or hide himself behind a changed exterior, in other words, be merely a series of reactions to stimuli as the mechanists have it, but he may to a certain extent become a self-creating and self-determining being.

Indeed, there seems to be an impulse towards adaptation quite as Bergson sees it, and it would seem to be a task of the highest order to use intelligence to assist one's self to work with this impulse.


Through the investigation of these different avenues leading into the hidden depths of the human being and through the revelation of the motives and influences at work there, although astonishing to the uninitiated, a very clear and definite conception of the actual human relationship -- brotherhood -- of all mankind is obtained. It is this recognition of these common factors basically inherent in humanity from the beginning and still active, which is at once both the most hopeful and the most feared and disliked part of psychoanalysis.

It is disliked by those individuals who have prided themselves upon their superiority and the distinction between their reactions and motives and those of ordinary mankind. In other words, they attempt to become personalities through elevating themselves and lowering others, and it is a distinct blow to discover that beneath these pretensions lie the very ordinary elements shared in common by all. On the other hand, to those who have been able to recognize their own weaknesses and have suffered in the privacy of their own souls, the knowledge that these things have not set them apart from others, but that they are the common property of all and that no one can point the finger of scorn at his fellow, is one of the greatest experiences of life and is productive of the greatest relief.

It is feared by many who realize that in these painfully acquired repressions and symptoms lie their safety and their protection from directly facing and dealing with tendencies and characteristics with which they feel unable to cope. The repression and the accompanying symptoms indicate a difficulty and a struggle, and in this way are a sort of compromise or substitute formation which permit, although only in a wasteful and futile manner, the activity of the repressed tendencies. Nevertheless, to analyze the individual back to his original tendencies and reveal to him the meaning of these substitute formations would be a useless procedure in which truly "the last state of that man would be worse than the first" if the work ceased there. The aim is not to destroy those barriers upon which civilized man has so painfully climbed and to reduce him to his primitive state, but, where these have failed or imperfectly succeeded, to help him to attain his greatest possibilities with less expenditure of energy, by less wasteful methods than nature provides. In this achievement lies the hopeful and valuable side of this method -- the development of the synthesis. It is hopeful because now a way is opened to deal with these primitive tendencies constructively, and render their effects not only harmless but useful, by utilizing them in higher aims, socially and individually valuable and satisfactory.

This is what has occurred normally in those individuals who seem capable and constructive personalities ; in those creative minds that give so much to the race. They have converted certain psychological tendencies which could have produced useless symptoms or destructive actions into valuable productions. Indeed it is not uncommon for strong, capable persons to state themselves that they knew they could have been equally capable of a wasteful or destructive life. This utilization of the energy or libido freed by removing the repressions and the lifting of infantile tendencies and desires into higher purposes and directions suitable for the individual at his present status is called sublimation.

It must not be understood by this discussion that geniuses or wonderful personalities can be created through analysis, for this is not the aim of the procedure. Its purpose is to remove the inhibitions and restrictions which interfere with the full development of the personality, to help individuals attain to that level where they really belong, and to prepare people to better understand and meet life whether they are neurotic sufferers or so-called "normal people" with the difficulties and peculiarities which belong to all.

This reasoning and method of procedure is only new when the application is made to the human being. In all improvements of plants and animals these general principles have been recognized and their teachings constructively utilized.

Luther Burbank, that plant wizard whose work is known to all the world, says, "A knowledge of the battle of the tendencies within a plant is the very basis of all plant improvement," and "it is not that the work of plant improvement brings with it, incidentally, as people mistakenly think, a knowledge of these forces, it is the knowledge of these forces, rather, which makes plant improvement possible."

Has this not been also the mistake of man regarding himself, and the cause, partly at least, of his failure to succeed in actually reaching a more advanced and stable development?

This recognition of man's biological relationship to all life and the practical utilization of this recognition, necessitates a readjustment of thought and asks for an examination and reconsideration of the facts of human conduct which are observable by any thoughtful person. A quiet and progressive upheaval of old ideas has taken place and is still going on. Analytic psychology attempts to unify and value all of the various phenomena of man which have been observed and noted at different times by isolated investigators of isolated manifestations and thus bring some orderly sequence into the whole. It offers a method whereby the relations of the human being biologically to all other living forms can be established, the actual achievement of man himself adequately valued, and opens a vista of the possibilities of improvement in health, happiness and accomplishment for the human being.

10 Gramercy Park.



i. "Science of Language," first series, p. 25.

ii. "Creative Evolution."

iii. For a more complete presentation of Jung's views consult his "Theory of Psychoanalysis" in the Nervous and Mental Disease Monograph Series, No. 19.
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Postby admin » Wed Oct 07, 2015 3:31 am


MY task in this work has been to investigate an individual phantasy system, and in the doing of it problems of such magnitude have been uncovered, that my endeavor to grasp them in their entirety has necessarily meant only a superficial orientation toward those paths, the opening and exploration of which may possibly crown the work of future investigators with success.

I am not in sympathy with the attitude which favors the repression of certain possible working hypotheses because they are perhaps erroneous, and so may possess no lasting value. Certainly I endeavored as far as possible to guard myself from error, which might indeed become especially dangerous upon these dizzy heights, for I am entirely aware of the risks of these investigations. However, I do not consider scientific work as a dogmatic contest, but rather as a work done for the in- crease and deepening of knowledge.

This contribution is addressed to those having similar ideas concerning science.

In conclusion, I must render thanks to those who have assisted my endeavors with valuable aid, especially my dear wife and my friends, to whose disinterested assistance I am deeply indebted.

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Postby admin » Wed Oct 07, 2015 3:31 am



Relation of the Incest Phantasy to the Oedipus Legend -- Moral revulsion over such a discovery -- The unity of the antique and modern psychology -- Followers of Freud in this field -- The need of analyzing historical material in relation to individual analysis.

"Therefore theory, which gives to facts their value and significance, is often very useful, even if it is partially false, for it throws light on phenomena which no one observed, it forces an examination, from many angles, of facts which no one had hitherto studied, and it gives the impulse for more extended and more productive researches.

"It is, therefore, a moral duty for the man of science to expose himself to the risk of committing error and to submit to criticism, in order that science may continue to progress. A writer has attacked the author for this very severely, saying, here is a scientific ideal very limited and very paltry. But those who are endowed with a mind sufficiently serious and impersonal as not to believe that all that they write is the expression of truth absolute and eternal, approve of this theory which places the aims of science well above the miserable vanity and paltry 'amour propre' of the scientist."

-- GUGLIELMO FERRERO. Les Lois Psychologiques du Symbolisms -1895. Preface, p. viii.

ANY ONE who can read Freud's "Interpretation of the Dream" without scientific rebellion at the newness and apparently unjustified daring of its analytical presentation, and without moral indignation at the astonishing nudity of the dream interpretation, and who can allow this unusual array of facts to influence his mind calmly and without prejudice, will surely be deeply impressed at that place where Freud calls to mind the fact that an individual psychologic conflict, namely, the Incest Phantasy, is the essential root of that powerful ancient dramatic material, the Oedipus legend. The impression made by this simple reference may be likened to that wholly peculiar feeling which arises in us if, for example, in the noise and tumult of a modern street we should come across an ancient relic -- the Corinthian capital of a walled-in column, or a fragment of inscription. Just a moment ago we were given over to the noisy ephemeral life of the present, when something very far away and strange appears to us, which turns our attention to things of another order; a glimpse away from the incoherent multiplicity of the present to a higher coherence in history. Very likely it would suddenly occur to us that on this spot where we now run busily to and fro a similar life and activity prevailed two thousand years ago in somewhat other forms; similar passions moved mankind, and man was likewise convinced of the uniqueness of his existence. I would liken the impression which the first acquaintance with the monuments of antiquity so easily leaves behind to that impression which Freud's reference to the Oedipus legend makes -- for while we are still engaged with the confusing impressions of the variability of the Individual Soul, suddenly there is opened a revelation of the simple greatness of the Oedipus tragedy -- that never extinguished light of the Grecian theatre.

This breadth of outlook carries in itself something of revelation. For us, the ancient psychology has long since been buried among the shadows of the past; in the schoolroom one could scarcely repress a sceptical smile when one indiscreetly reckoned the comfortable matronly age of Penelope and the age of Jocasta, and comically compared the result of the reckoning with the tragic-erotic struggles in the legend and drama. We did not know at that time (and who knows even today?) that the mother can be the all-consuming passion of the son, which perhaps undermines his whole life and tragically destroys it, so that not even the magnitude of the Oedipus Fate seems one jot overdrawn. Rare and pathologically understood cases like Ninon de Lenclos and her son [1] lie too far removed from most of us to give a living impression. But when we follow the paths traced out by Freud, we arrive at a recognition of the present existence of such possibilities, which, although they are too weak to enforce incest, are still strong enough to cause disturbances of considerable magnitude in the soul. The admission of such possibilities to one's self does not occur without a great burst of moral revulsion. Resistances arise which only too easily dazzle the intellect, and, through that, make knowledge of self impossible. Whenever we succeed, however, in stripping feelings from more scientific knowledge, then that abyss which separates our age from the antique is bridged, and, with astonishment, we see that Oedipus is still a living thing for us. The importance of such an impression should not be undervalued. We are taught by this insight that there is an identity of elementary human conflicts existing independent of time and place. That which affected the Greeks with horror still remains true, but it is true for us only when we give up a vain illusion that we are different -- that is to say, more moral, than the ancients. We of the present day have nearly succeeded in forgetting that an indissoluble common bond binds us to the people of antiquity. With this truth a path is opened to the understanding of the ancient mind; an understanding which so far has not existed, and, on one side, leads to an inner sympathy, and, on the other side, to an intellectual comprehension. Through buried strata of the individual soul we come indirectly into possession of the living mind of the ancient culture, and, just precisely through that, do we win that stable point of view outside our own culture, from which, for the first time, an objective understanding of their mechanisms would be possible. At least that is the hope which we get from the rediscovery of the Oedipus problem.

The enquiry made possible by Freud's work has already resulted fruitfully; we are indebted to this stimulation for some bold attacks upon the territory of the history of the human mind. There are the works of Riklin, [2] Abraham, [3] Rank, [4] Maeder, [5] Jones, [6] recently Silberer has joined their ranks with a beautiful investigation entitled " Phantasie und Mythus." [7] We are indebted to Pfister [8] for a comprehensive work which cannot be overlooked here, and which is of much importance for Christian religious psychology. The leading purpose of these works is the unlocking of historical problems through the application of psychoanalytic knowledge; that is to say, knowledge drawn from the activity of the modern unconscious mind concerning specific historical material.

I must refer the reader entirely to the specified works, in order that he may gain information concerning the extent and the kind of insight which has already been obtained. The explanations are in many cases dubious in particulars; nevertheless, this detracts in no way from the total result. It would be significant enough if only the far-reaching analogy between the psychologic structure of the historical relics and the structure of the recent individual psychologic products alone were demonstrated. This proof is possible of attainment for every intelligent person through the work done up to this time. The analogy prevails especially in symbolism, as Riklin, Rank, Maeder, and Abraham have pointed out with illuminating examples; it is also shown in the individual mechanisms of unconscious work, that is to say in repression, condensation, etc., as Abraham explicitly shows.

Up to the present time the psychoanalytic investigator has turned his interest chiefly to the analysis of the individual psychologic problems. It seems to me, however, that in the present state of affairs there is a more or less imperative demand for the psychoanalyst to broaden the analysis of the individual problems by a comparative study of historical material relating to them, just as Freud has already done in a masterly manner in his book on "Leonardo da Vinci." [9] For, just as the psychoanalytic conceptions promote understanding of the historic psychologic creations, so reversedly historical materials can shed new light upon individual psychologic problems. These and similar considerations have caused me to turn my attention somewhat more to the historical, in the hope that, out of this, new insight into the foundations of individual psychology might be won.
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Chapter 1: Concerning the Two Kinds of Thinking

Antiquity of the belief in dreams -- Dream-meanings psychological, not literal -- They concern wish-fulfilments -- A typical dream: the sexual assault -- What is symbolic in our everyday thinking? -- One kind of thinking: intensive and deliberate, or directed -- Directed thinking and thinking in words -- Origin of speech in primitive nature sounds -- The evolution of speech -- Directed thinking a modern acquisition -- Thinking, not directed, a thinking in images: akin to dreaming -- Two kinds of thinking: directed and dream or phantasy thinking -- Science an expression of directed thinking -- The discipline of scholasticism as a forerunner -- Antique spirit created not science but mythology -- Their world of subjective phantasies similar to that we find in the child-mind of to-day ; or in the savage -- The dream shows a similar type -- Infantile thinking and dreams a re-echo of the prehistoric and the ancient -- The myths a mass-dream of the people: the dream the myth of the individual -- Phantastic thinking concerns wishes -- Typical cases, showing kinship with ancient myths -- Psychology of man changes but slowly -- Phantastic thinking tells us of mythical or other material of undeveloped and no longer recognized wish tendencies in the soul -- The sexual base -- The wish, because of its disturbing nature, expressed not directly, but symbolically.

IT is a well-known fact that one of the principles of analytic psychology is that the dream images are to be understood symbolically; that is to say, that they are not to be taken literally just as they are presented in sleep, but that behind them a hidden meaning has to be surmised. It is this ancient idea of a dream symbolism which has challenged not only criticism, but, in addition to that, the strongest opposition. That dreams may be full of import, and, therefore, something to be interpreted, is certainly neither a strange nor an extraordinary idea. This has been familiar to mankind for thousands of years, and, therefore, seems much like a banal truth. The dream interpretations of the Egyptians and Chaldeans, and the story of Joseph who interpreted Pharaoh's dreams, are known to every one, and the dream book of Artemidorus is also familiar. From countless inscribed monuments of all times and peoples we learn of foreboding dreams, of significant, of prophetic and also of curative dreams which the Deity sent to the sick, sleeping in the temple. We know the dream of the mother of Augustus, who dreamt she was to be with child by the Deity transformed into a snake. We will not heap up references and examples to bear witness to the existence of a belief in the symbolism of dreams. When an idea is so old, and is so generally believed, it is probably true in some way, and, indeed, as is mostly the case, is not literally true, but is true psychologically. In this distinction lies the reason why the old fogies of science have from time to time thrown away an inherited piece of ancient truth; because it was not literal but psychologic truth. For such discrimination this type of person has at no time had any comprehension.

From our experience, it is hardly conceivable that a God existing outside of ourselves causes dreams, or that the dream, eo ipso, foresees the future prophetically. When we translate this into the psychologic, however, then the ancient theories sound much more reconcilable, namely, the dream arises from a part of the mind unknown to us, but none the less important, and is concerned with the desires for the approaching day. This psychologic formula derived from the ancient superstitious conception of dreams, is, so to speak, exactly identified with the Freudian psychology, which assumes a rising wish from the unconscious to be the source of the dream.

As the old belief teaches, the Deity or the Demon speaks in symbolic speech to the sleeper, and the dream interpreter has the riddle to solve. In modern speech we say this means that the dream is a series of images, which are apparently contradictory and nonsensical, but arise in reality from psychologic material which yields a clear meaning.

Were I to suppose among my readers a far-reaching ignorance of dream analysis, then I should be obliged to illustrate this statement with numerous examples. Today, however, these things are quite well known, so that one must proceed carefully with every-day dream material, out of consideration for a public educated in these matters. It is a special inconvenience that no dream can be recounted without being obliged to add to it half a life's history which affords the individual foundations of the dream, but there are some few typical dreams which can be told without too great a ballast. One of these is the dream of the sexual assault, which is especially prevalent among women. A girl sleeping after an evening happily spent in dancing, dreams that a robber breaks open her door noisily and stabs through her body with a lance. This theme, which explains itself, has countless variations, some simple, some complicated. Instead of the lance it is a sword, a dagger, a revolver, a gun, a cannon, a hydrant, a watering pot; or the assault is a burglary, a pursuit, a robbery, or it is some one hidden in the closet or under the bed. Or the danger may be illustrated by wild animals; for instance, a horse which throws the dreamer to the ground and kicks her in the body with his hind foot; lions, tigers, elephants with threatening trunks, and finally snakes in endless variety. Sometimes the snake creeps into the mouth, sometimes it bites the breast like Cleopatra's legendary asp, sometimes it comes in the role of the paradisical snake, or in the variations of Franz Stuck, whose pictures of snakes bear the significant titles "Vice," "Sin," "Lust." The mixture of lust and anxiety is expressed incomparably in the very atmosphere of these pictures, and far more brutally, indeed, than in Morike's charming poem.

The Maiden's First Love Song

What's in the net? Behold, But I am afraid, Do I grasp a sweet eel, Do I seize a snake? Love is a blind Fisherwoman; Tell the child Where to seize. Already it leaps in my hands.

Oh, Pity, or delight! With nestlings and turnings It coils on my breast, It bites me, oh, wonder! Boldly through the skin, It darts under my heart. Oh, Love, I shudder!

What can I do, what can I begin? That shuddering thing; There it crackles within And coils in a ring. It must be poisoned. Here it crawls around. Blissfully I feel as it worms Itself into my soul And kills me finally.

All these things are simple, and need no explanation to be intelligible. Somewhat more complicated, but still unmistakable, is the dream of a woman; she sees the triumphal arch of Constantine. A cannon stands before it, to the right of it a bird, to the left a man. A shot flashes out of the tube; the projectile hits her; it goes into her pocket, into her purse. There it remains, and she holds her purse as if something very precious were in it. The image disappears, and she continues to see only the stock of the cannon, and over that Constantine's motto, "In hoc signo vinces."

These few references to the symbolic nature of dreams are perhaps sufficient. For whomsoever the proof may appear insufficient, and it is certainly insufficient for a beginner, further evidence may be found in the fundamental work of Freud, and in the works of Stekel and Rank which are fuller in certain particulars. We must assume here that the dream symbolism is an established fact, in order to bring to our study a mind suitably prepared for an appreciation of this work. We would not be successful if we, on the contrary, were to be astonished at the idea that an intellectual image can be projected into our conscious psychic activity; an image which apparently obeys such wholly other laws and purposes than those governing the conscious psychic product.

Why are dreams symbolic? Every "why" in psychology is divided into two separate questions: first, for what purpose are dreams symbolic? We will answer this question only to abandon it at once. Dreams are symbolic in order that they can not be understood; in order that the wish, which is the source of the dream, may remain unknown. The question why this is so and not otherwise, leads us out into the far-reaching experiences and trains of thought of the Freudian psychology.

Here the second question interests us, viz., How is it that dreams are symbolic? That is to say, from where does this capacity for symbolic representation come, of which we, in our conscious daily life, can discover apparently no traces?

Let us examine this more closely. Can we really discover nothing symbolic in our every-day thought? Let us follow our trains of thought; let us take an example. We think of the war of 1870 and 1871. We think about a series of bloody battles, the siege of Strassburg, Belfort, Paris, the Treaty of Peace, the foundation of the German Empire, and so on. How have we been thinking? We start with an idea, or super-idea, as it is also called, and without thinking of it, but each time merely guided by a feeling of direction, we think about individual reminiscences of the war. In this we can find nothing symbolic, and our whole conscious thinking proceeds according to this type. [1]

If we observe our thinking very narrowly, and follow an intensive train of thought, as, for example, the solution of a difficult problem, then suddenly we notice that we are thinking in words, that in wholly intensive thinking we begin to speak to ourselves, or that we occasionally write down the problem, or make a drawing of it so as to be absolutely clear. It must certainly have happened to any one who has lived for some time in a foreign country, that after a certain period he has begun to think in the language of the country. A very intensive train of thinking works itself out more or less in word form; that is, if one wants to express it, to teach it, or to convince any one of it. Evidently it directs itself wholly to the outside world. To this extent, this directed or logical thinking is a reality thinking, [2] having a real existence for us; that is to say, a thinking which adjusts itself to actual conditions, [3] where we, expressed in other words, imitate the succession of objectively real things, so that the images in our mind follow after each other in the same strictly causal succession as the historical events outside of our mind. [4]

We call this thinking, thinking with directed attention. It has, in addition, the peculiarity that one is tired by it, and that, on this account, it is set into action only for a time. Our whole vital accomplishment, which is so expensive, is adaptation to environment; a part of it is the directed thinking, which, biologically expressed, is nothing but a process of psychic assimilation, which, as in every vital accomplishment, leaves behind a corresponding exhaustion.

The material with which we think is language and speech concept, a thing which has been used from time immemorial as something external, a bridge for thought, and which has a single purpose -- that of communication. As long as we think directedly, we think for others and speak to others. [5]

Speech is originally a system of emotional and imitative sounds -- sounds which express terror, fear, anger, love ; and sounds which imitate the noises of the elements, the rushing and gurgling of water, the rolling of thunder, the tumults of the winds, the tones of the animal world, and so on; and, finally, those which represent a combination of the sounds of perception and of affective reaction. [6] Likewise in the more or less modern languages, large quantities of onomatopoetic relics are retained; for example, sounds for the movement of water, --

Rauschen, risseln, ruschen, rinnen, rennen, to rush, ruscello, ruisseau, riyer, Rhein.

Wasser, wissen, wissern, pissen, piscis, fisch.

Thus language is originally and essentially nothing but a system of signs or symbols, which denote real occurrences, or their echo in the human soul.

Therefore one must decidedly agree with Anatole France, [7] when he says,

"What is thought, and how do we think? We think with words; that alone is sensual and brings us back to nature. Think of it! The metaphysician has only the perfected cry of monkeys and dogs with which to construct the system of the world. That which he calls profound speculation and transcendent method is to put end to end in an arbitrary order the natural sounds which cry out hunger, fear, and love in the primitive forests, and to which were attached little by little the meanings which one believed to be abstract, when they were only crude.

"Do not fear that the succession of small cries, feeble and stifled, which compose a book of philosophy, will teach us so much regarding the universe, that we can live in it no longer."

Thus is our directed thinking, and even if we were the loneliest and furthest removed from our fellows, this thinking is nothing but the first notes of a long-drawn-out call to our companions that water had been found, that we had killed the bear, that a storm was approaching, or that wolves were prowling around the camp. A striking paradox of Abelard's which expresses in a very intuitive way the whole human limitation of our complicated thinking process, reads, "Sermo generatur ab intellectu et general intellectum" [i]

Any system of philosophy, no matter how abstract, represents in means and purpose nothing more than an extremely cleverly developed combination of original nature sounds. [8] Hence arises the desire of a Schopenhauer or a Nietzsche for recognition and understanding, and the despair and bitterness of their loneliness. One might expect, perhaps, that a man full of genius could pasture in the greatness of his own thoughts, and renounce the cheap approbation of the crowd which he despises; yet he succumbs to the more powerful impulse of the herd instinct. His searching and his finding, his call, belong to the herd.

When I said just now that directed thinking is properly a thinking with words, and quoted that clever testimony of Anatole France as drastic proof of it, a misunderstanding might easily arise, namely, that directed thinking is really only "word." That certainly would go too far. Language should, however, be comprehended in a wider sense than that of speech, which is in itself only the expression of the formulated thought which is capable of being communicated in the widest sense. Otherwise, the deaf mute would be limited to the utmost in his capacity for thinking, which is not the case in reality. Without any knowledge of the spoken word, he has his "language." This language, considered from the standpoint of history, or in other words, directed thinking, is here a descendant of the primitive words, as, for instance, Wundt [9] expresses it.

"A further important result of that co-operation of sound and sign interchange consists in the fact that very many words gradually lose altogether their original concrete thought meaning, and turn into signs for general ideas and for the expression of the apperceptive functions of relation and comparison and their products. In this manner abstract thought develops, which, because it would not be possible without the change of meaning lying at the root of it, is indeed a production of that psychic and psychophysical reciprocal action out of which the development of language takes place."

Jodl [10] denies the identity of language and thought, because, for one reason, one and the same psychic fact might be expressed in different languages in different ways. From that he draws the conclusion that a "superlanguage thinking" exists. Certainly there is such a thing, whether with Erdmann one considers it "hypologisch," or with Jodl as "super-language." Only this is not logical thinking. My conception of it agrees with the noteworthy contribution made by Baldwin, which I will quote here word for word. [11]

"The transmission from pre-judgmental to judgmental meaning is just that from knowledge which has social confirmation to that which gets along without it. The meanings utilized for judgment are those already developed in their presuppositions and applications through the confirmation of social intercourse. Thus, the personal judgment, trained in the methods of social rendering, and disciplined by the interaction of its social world, projects its content into that world again. In other words, the platform for all movement into the assertion of individual judgment -- the level from which new experience is utilized -- is already and always socialized; and it is just this movement that we find reflected in the actual results as the sense of the 'appropriateness ' or synomic character of the meaning rendered.

"Now the development of thought, as we are to see in more detail, is by a method essentially of trial and error, of experimentation, of the use of meanings as worth more than they are as yet recognized to be worth. The individual must use his own thoughts, his established knowledges, his grounded judgments, for the embodiment of his new inventive constructions. He erects his thought as we say 'schematically' -- in logic terms, 'problematically,' conditionally, disjunctively; projecting into the world an opinion still peculiar to himself, as if it were true. Thus all discovery proceeds. But this is, from the linguistic point of view, still to use the current language, still to work by meanings already embodied in social and conventional usage.

"Language grows, therefore, just as thought does, by never losing its synomic or dual reference; its meaning is both personal and social.

"It is the register of tradition, the record of racial conquest, the deposit of all the gains made by the genius of individuals . . . The social copy-system, thus established, reflects the judgmental processes of the race, and in turn becomes the training school of the judgment of new generations.

"Most of the training of the self, whereby the vagaries of personal reaction to fact and image are reduced to the basis of sound judgment, comes through the use of speech. When the child speaks, he lays before the world his suggestion for a general or common meaning. The reception he gets confirms or refutes him. In either case he is instructed. His next venture is now from a platform of knowledge on which the newer item is more nearly convertible into the common coin of effective intercourse. The point to notice here is not so much the exact mechanism of the exchange -- secondary conversion -- by which this gain is made, as the training in judgment that the constant use of it affords. In each case, effective judgment is the common judgment.

"Here the object is to point out that it is secured by the development of a function whose rise is directly ad hoc, directly for the social experimentation by which growth in personal competence is advanced as well -- the function of speech.

"In language, therefore, to sum up the foregoing, we have the tangible -- the actual -- the historical -- instrument of the development and conservation of psychic meaning. It is the material evidence and proof of the concurrence of social and personal judgment. In it synomic meaning, judged as 'appropriate,' becomes 'social' meaning, held as socially generalized and acknowledged."

These arguments of Baldwin abundantly emphasize the wide-reaching limitations of thinking caused by language. [12] These limitations are of the greatest significance, both subjectively and objectively; at least their meaning is great enough to force one to ask one's self if, after all, in regard to independence of thought, Franz Mauthner, thoroughly sceptical, is not really correct in his view that thinking is speech and nothing more. Baldwin expresses himself more cautiously and reservedly; nevertheless, his inner meaning is plainly in favor of the primacy of speech (naturally not in the sense of the spoken word) ; the directed thinking, or as we might perhaps call it, the thinking in internal speech, is the manifest instrument of culture, and we do not go astray when we say that the powerful work of education which the centuries have given to directed thinking has produced, just through the peculiar development of thinking from the individual subjective into the social objective, a practical application of the human mind to which we owe modern empiricism and technic, and which occurs for absolutely the first time in the history of the world. Inquisitive minds have often tormented themselves with the question why the undoubtedly extraordinary knowledge of mathematics and principles and material facts united with the unexampled art of the human hand in antiquity never arrived at the point of developing those known technical statements of fact, for instance, the principles of simple machines, beyond the realm of the amusing and curious to a real technic in the modern sense. There is necessarily only one answer to this; the ancients almost entirely, with the exception of a few extraordinary minds, lacked the capacity to allow their interest to follow the transformations of inanimate matter to the extent necessary for them to be able to reproduce the process of nature, creatively and through their own art, by means of which alone they could have succeeded in putting themselves in possession of the force of nature. That which they lacked was training in directed thinking, or, to express it psychoanalytically, the ancients did not succeed in tearing loose the libido which might be sublimated, from the other natural relations, and did not turn voluntarily to anthropomorphism. The secret of the development of culture lies in the mobility of the libido, and in its capacity for transference. It is, therefore, to be assumed that the directed thinking of our time is a more or less modern acquisition, which was lacking in earlier times.

But with that we come to a further question, viz., what happens if we do not think directedly? Then our thinking lacks the major idea, and the feeling of direction which emanates from that. [13] We no longer compel our thoughts along a definite track, but let them float, sink and mount according to their own gravity. According to Kulpe [14] thinking is a kind of inner will action, the absence of which necessarily leads to an automatic play of ideas. James understands the non-directed thinking, or "merely associative" thinking, as the ordinary one. He expresses himself about that in the following manner:

"Our thought consists for the great part of a series of images, one of which produces the other; a sort of passive dream-state of which the higher animals are also capable. This sort of thinking leads, nevertheless, to reasonable conclusions of a practical as well as of a theoretical nature.

"As a rule, the links of this sort of irresponsible thinking, which are accidentally bound together, are empirically concrete things, not abstractions."

We can, in the following manner, complete these definitions of William James. This sort of thinking does not tire us; it quickly leads us away from reality into phantasies of the past and future. Here, thinking in the form of speech ceases, image crowds upon image, feeling upon feeling; more and more clearly one sees a tendency which creates and makes believe, not as it truly is, but as one indeed might wish it to be. [15] The material of these thoughts which turns away from reality, can naturally be only the past with its thousand memory pictures. The customary speech calls this kind of thinking "dreaming."

Whoever attentively observes himself will find the general custom of speech very striking, for almost every day we can see for ourselves how, when falling asleep, phantasies are woven into our dreams, so that between the dreams of day and night there is not so great a difference. Thus we have two forms of thinking -- directed thinking and dream or phantasy thinking. The first, working for communication with speech elements, is troublesome and exhausting; the latter, on the contrary, goes on without trouble, working spontaneously, so to speak, with reminiscences. The first creates innovations, adaptations, imitates reality and seeks to act upon it. The latter, on the contrary, turns away from reality, sets free subjective wishes, and is, in regard to adaptation, wholly unproductive. [16]

Let us leave aside the query as to why we possess these two different ways of thinking, and turn back to the second proposition, namely, how comes it that we have two different ways of thinking? I have intimated above that history shows us that directed thinking was not always as developed as it is at present. In this age the most beautiful expression of directed thinking is science, and the technic fostered by it. Both things are indebted for their existence simply to an energetic education in directed thinking. At the time, however, when a few forerunners of the present culture, like the poet Petrarch, first began to appreciate Nature understandingly [17] there was already in existence an equivalent for our science, to wit, scholasticism. [18] This took its objects from the phantasies of the past, and it gave to the mind a dialectic training in directed thinking. The only success which beckoned the thinker was rhetorical victory in disputation, and not a visible transformation of reality.

The subjects of thinking were often astonishingly phantastical; for example, questions were discussed, such as how many angels could have a place on the point of a needle? Whether Christ could have done his work of redemption equally well if he had come into the world as a pea? The possibility of such problems, to which belong the metaphysical problems in general, viz., to be able to know the unknowable, shows us of what peculiar kind that mind must have been which created such things which to us are the height of absurdity. Nietzsche had guessed, however, at the biological background of this phenomenon when he spoke of the "beautiful tension" of the Germanic mind which the Middle Ages created. Taken historically, scholasticism, in the spirit of which persons of towering intellectual powers, such as Thomas of Aquinas, Duns Scotus, Abelard, William of Occam and others, have labored, is the mother of the modern scientific attitude, and a later time will see clearly how and in what scholasticism still furnishes living undercurrents to the science of today. Its whole nature lies in dialectic gymnastics which have raised the symbol of speech, the word, to an almost absolute meaning, so that it finally attained to that substantiality which expiring antiquity could lend to its logos only temporarily, through attributes of mystical valuation. The great work of scholasticism, however, appears to be the foundation of firmly knitted intellectual sublimation, the conditio sine qua non of the modern scientific and technical spirit.

Should we go further back into history, we shall find that which today we call science, dissolved into an indistinct cloud. The modern culture-creating mind is incessantly occupied in stripping off all subjectivity from experience, and in finding those formulas which bring Nature and her forces to the best and most fitting expression. It would be an absurd and entirely unjustified self-glorification if we were to assume that we are more energetic or more intelligent than the ancients -- our materials for knowledge have increased, but not our intellectual capacity. For this reason, we become immediately as obstinate and insusceptible in regard to new ideas as people in the darkest times of antiquity. Our knowledge has increased but not our wisdom. The main point of our interest is displaced wholly into material reality; antiquity preferred a mode of thought which was more closely related to a phantastic type. Except for a sensitive perspicuity towards works of art, not attained since then, we seek in vain in antiquity for that precise and concrete manner of thinking characteristic of modern science. We see the antique spirit create not science but mythology. Unfortunately, we acquire in school only a very paltry conception of the richness and immense power of life of Grecian mythology.

Therefore, at first glance, it does not seem possible for us to assume that that energy and interest which today we put into science and technic, the man of antiquity gave in great part to his mythology. That, nevertheless, gives the explanation for the bewildering changes, the kaleidoscopic transformations and new syncretistic groupings, and the continued rejuvenation of the myths in the Grecian sphere of culture. Here, we move in a world of phantasies, which, little concerned with the outer course of things, flows from an inner source, and, constantly changing, creates now plastic, now shadowy shapes. This phantastical activity of the ancient mind created artistically par excellence. The object of the interest does not seem to have been to grasp hold of the "how" of the real world as objectively and exactly as possibly, but to aesthetically adapt subjective phantasies and expectations. There was very little place among ancient people for the coldness and disillusion which Giordano Bruno's thoughts on eternity and Kepler's discoveries brought to modern humanity. The naive man of antiquity saw in the sun the great Father of the heaven and the earth, and in the moon the fruitful good Mother. Everything had its demons; they animated equally a human being and his brother, the animal. Everything was considered according to its anthropomorphic or theriomorphic attributes, as human being or animal. Even the disc of the sun was given wings or four feet, in order to illustrate its movement. Thus arose an idea of the universe which was not only very far from reality, but was one which corresponded wholly to subjective phantasies.

We know, from our own experience, this state of mind. It is an infantile stage. To a child the moon is a man or a face or a shepherd of the stars. The clouds in the sky seem like little sheep; the dolls drink, eat and sleep; the child places a letter at the window for the Christ-child; he calls to the stork to bring him a little brother or sister; the cow is the wife of the horse, and the dog the husband of the cat. We know, too, that lower races, like the negroes, look upon the locomotive as an animal, and call the drawers of the table the child of the table.

As we learn through Freud, the dream shows a similar type. Since the dream is unconcerned with the real condition of things, it brings the most heterogeneous matter together, and a world of impossibilities takes the place of realities. Freud finds progression characteristic of thinking when awake; that is to say, the advancement of the thought excitation from the system of the inner or outer perception through the "endopsychic" work of association, conscious and unconscious, to the motor end; that is to say, towards innervation. In the dream he finds the reverse, namely, regression of the thought excitation from the pre-conscious or unconscious to the system of perception, by the means of which the dream receives its ordinary impression of sensuous distinctness, which can rise to an almost hallucinating clearness. The dream thinking moves in a retrograde manner towards the raw material of memory. "The structure of the dream thoughts is dissolved during the progress of regression into its raw material." The reanimation of the original perception is, however, only one side of regression. The other side is regression to the infantile memory material, which might also be understood as regression to the original perception, but which deserves especial mention on account of its independent importance. This regression might, indeed, be considered as "historical." The dream, according to this conception, might also be described as the substitute of the infantile scene, changed through transference into the recent scene.

The infantile scene cannot carry through its revival; it must be satisfied with its return as a dream. From this conception of the historical side of regression, it follows consequently that the modes of conclusion of the dream, in so far as one may speak of them, must show at the same time an analogous and infantile character. This is truly the case, as experience has abundantly shown, so that today every one who is familiar with the subject of dream analysis confirms Freud's proposition that dreams are a piece of the conquered life of the childish soul. Inasmuch as the childish psychic life is undeniably of an archaic type, this characteristic belongs to the dream in quite an unusual degree. Freud calls our attention to this especially.

"The dream, which fulfils its wishes by a short, regressive path, affords us only an example of the primary method of working of the psychic apparatus, which has been abandoned by us as unsuitable. That which once ruled in the waking state, when the psychical life was still young and impotent, appears to be banished to the dream life, in somewhat the same way as the bow and arrow, those discarded, primitive weapons of adult humanity, have been relegated to the nursery." [19]

All this experience suggests to us that we draw a parallel between the phantastical, mythological thinking of antiquity and the similar thinking of children, between the lower human races and dreams. [20] This train of thought is not a strange one for us, but quite familiar through our knowledge of comparative anatomy and the history of development, which show us how the structure and function of the human body are the results of a series of embryonic changes which correspond to similar changes in the history of the race. Therefore, the supposition is justified that ontogenesis corresponds in psychology to phylogenesis. Consequently, it would be true, as well, that the state of infantile thinking in the child's psychic life, as well as in dreams, is nothing but a re-echo of the prehistoric and the ancient. [21]

In regard to this, Nietzsche takes a very broad and remarkable standpoint. [22]

"In our sleep and in our dreams we pass through the whole thought of earlier humanity. I mean, in the same way that man reasons in his dreams, he reasoned when in the waking state many thousands of years. The first causa which occurred to his mind in reference to anything that needed explanation, satisfied him and passed for truth. In the dream this atavistic relic of humanity manifests its existence within us, for it is the foundation upon which the higher rational faculty developed, and which is still developing in every individual. The dream carries us back into earlier states of human culture, and affords us a means of understanding it better. The dream thought is so easy to us now, because we are so thoroughly trained to it through the interminable stages of evolution during which this phantastic and facile form of theorizing has prevailed. To a certain extent the dream is a restorative for the brain, which during the day is called upon to meet the severe demands for trained thought, made by the conditions of a higher civilization.

"From these facts, we can understand how lately more acute logical thinking, the taking seriously of cause and effect, has been developed; when our functions of reason and intelligence still reach back involuntarily to those primitive forms of conclusion, and we live about half our lives in this condition."

We have already seen that Freud, independently of Nietzsche, has reached a similar standpoint from the basis of dream analysis. The step from this established proposition to the perception of the myths as familiar dream images is no longer a great one. Freud has formulated this conclusion himself. [23]

"The investigation of this folk-psychologic formation, myths, etc., is by no means finished at present. To take an example of this, however, it is probable that the myths correspond to the distorted residue of wish phantasies of whole nations, the secularized dreams of young humanity."

Rank [24] understands the myths in a similiar manner, as a mass dream of the people. [25] Riklin [26] has insisted rightly upon the dream mechanism of the fables, and Abraham [27] has done the same for the myths. He says:

"The myth is a fragment of the infantile soul-life of the people."


"Thus the myth is a sustained, still remaining fragment from the infantile soul-life of the people, and the dream is the myth of the individual."

An unprejudiced reading of the above-mentioned authors will certainly allay all doubts concerning the intimate connection between dream psychology and myth psychology. The conclusion results almost from itself, that the age which created the myths thought childishly -- that is to say, phantastically, as in our age is still done, to a very great extent (associatively or analogically) in dreams. The beginnings of myth formations (in the child), the taking of phantasies for realities, which is partly in accord with the historical, may easily be discovered among children.

One might raise the objection that the mythological inclinations of children are implanted by education. The objection is futile. Has humanity at all ever broken loose from the myths? Every man has eyes and all his senses to perceive that the world is dead, cold and unending, and he has never yet seen a God, nor brought to light the existence of such from empirical necessity. On the contrary, there was need of a phantastic, indestructible optimism, and one far removed from all sense of reality, in order, for example, to discover in the shameful death of Christ really the highest salvation and the redemption of the world. Thus one can indeed withhold from a child the substance of earlier myths but not take from him the need for mythology. One can say, that should it happen that all traditions in the world were cut off with a single blow, then with the succeeding generation, the whole mythology and history of religion would start over again. Only a few individuals succeed in throwing off mythology in a time of a certain intellectual supremacy -- the mass never frees itself. Explanations are of no avail; they merely destroy a transitory form of manifestation, but not the creating impulse.

Let us again take up our earlier train of thought.

We spoke of the ontogenetic re-echo of the phylogenetic psychology among children, we saw that phantastic thinking is a characteristic of antiquity, of the child, and of the lower races; but now we know also that our modern and adult man is given over in large part to this same phantastic thinking, which enters as soon as the directed thinking ceases. A lessening of the interest, a slight fatigue, is sufficient to put an end to the directed thinking, the exact psychological adaptation to the real world, and to replace it with phantasies. We digress from the theme and give way to our own trains of thought; if the slackening of the attention increases, then we lose by degrees the consciousness of the present, and the phantasy enters into possession of the field.

Here the important question obtrudes itself : How are phantasies created? From the poets we learn much about it; from science we learn little. The psychoanalytic method, presented to science by Freud, shed light upon this for the first time. It showed us that there are typical cycles. The stutterer imagines he is a great orator. The truth of this, Demosthenes, thanks to his energy, has proven. The poor man imagines himself to be a millionaire, the child an adult. The conquered fight out victorious battles with the conquerer; the unfit torments or delights himself with ambitious plans. We imagine that which we lack. The interesting question of the "why" of all this we must here leave unanswered, while we return to the historic problem: From what source do the phantasies draw their materials? [28] We chose, as an example, a typical phantasy of puberty. A child in that stage before whom the whole frightening uncertainty of the future fate opens, puts back the uncertainty into the past, through his phantasy, and says, "If only I were not the child of my ordinary parents, but the child of a rich and fashionable count, and had been merely passed over to my parents, then some day a golden coach would come, and the count would take his child back with him to his wonderful castle," and so it goes on, as in Grimm's Fairy Tales which the mother tells to her children. [29] With a normal child, it stops with the fugitive, quickly-passing idea which is soon covered over and forgotten. However, at one time, and that was in the ancient world of culture, the phantasy was an openly acknowledged institution. The heroes, -- I recall Romulus and Remus, Semiramis, Moses and many others, -- have been separated from their real parents. [30] Others are directly sons of gods, and the noble races derive their family trees from heroes and gods. As one sees by this example, the phantasy of modern humanity is nothing but a re-echo of an old-folk-belief, which was very widespread originally. [31] The ambitious phantasy chooses, among others, a form which is classic, and which once had a true meaning. The same thing holds good in regard to the sexual phantasy. In the preamble we have spoken of dreams of sexual assault: the robber who breaks into the house and commits a dangerous act. That, too, is a mythological theme, and in the prehistoric era was certainly a reality too. [32] Wholly apart from the fact that the capture of women was something general in the lawless prehistoric times, it was also a subject of mythology in cultivated epochs. I recall the capture of Proserpina, Deianira, Europa, the Sabine women, etc. We must not forget that, even today, marriage customs exist in various regions which recall the ancient custom of marriage by capture.

The symbolism of the instrument of coitus was an inexhaustible material for ancient phantasy. It furnished a widespread cult that was designated phallic, the object of reverence of which was the phallus. The companion of Dionysus was Phales, a personification of the phallus proceeding from the phallic Herme of Dionysus. The phallic symbols were countless. Among the Sabines, the custom existed for the bridegroom to part the bride's hair with a lance. The bird, the fish and the snake were phallic symbols. In addition, there existed in enormous quantities theriomorphic representations of the sexual instinct, in connection with which the bull, the he-goat, the ram, the boar and the ass were frequently used. An undercurrent to this choice of symbol was furnished by the sodomitic inclination of humanity. When in the dream phantasy of modern man, the feared man is replaced by an animal, there is recurring in the ontogenetic re-echo the same thing which was openly represented by the ancients countless times. There were he-goats which pursued nymphs, satyrs with she-goats ; in still older times in Egypt there even existed a shrine of a goat god, which the Greeks called Pan, where the Hierodules prostituted themselves with goats. [33] It is well known that this worship has not died out, but continues to live as a special custom in South Italy and Greece. [34]

Today we feel for such a thing nothing but the deepest abhorrence, and never would admit it still slumbered in our souls. Nevertheless, just as truly as the idea of the sexual assault is there, so are these things there too; which we should contemplate still more closely, -- not through moral eye-glasses, with horror, but with interest as a natural science, since these things are venerable relics of past culture periods. We have, even today, a clause in our penal code against sodomy. But that which was once so strong as to give rise to a worship among a highly developed people has probably not wholly disappeared from the human soul during the course of a few generations. We may not forget that since the symposium of Plato, in which homo-sexuality faces us on the same level with the so-called "normal sexuality," only eighty generations have passed. And what are eighty generations? They shrink to an imperceptible period of time when compared with the space of time which separates us from the homo-Neandertalensis or Heidelbergensis. I might call to mind, in this connection, some choice thoughts of the great historian Guglielmo Ferrero: [35]

"It is a very common belief that the further man is separated from the present by time, the more does he differ from us in his thoughts and feelings; that the psychology of humanity changes from century to century, like fashions of literature. Therefore, no sooner do we find in past history an institution, a custom, a law or a belief a little different from those with which we are familiar, than we immediately search for some complex meanings, which frequently resolve themselves into phrases of doubtful significance.

"Indeed, man does not change so quickly ; his psychology at bottom remains the same, and even if his culture varies much from one epoch to another, it does not change the functioning of his mind. The fundamental laws of the mind remain the same, at least during the short historical period of which we have knowledge, and all phenomena, even the most strange, must be capable of explanation by those common laws of the mind which we can recognize in ourselves."

The psychologist should accept this viewpoint without reservation as peculiarly applicable to himself. Today, indeed, in our civilization the phallic processions, the Dionysian mysteries of classical Athens, the barefaced Phallic emblems, have disappeared from our coins, houses, temples and streets; so also have the theriomorphic representations of the Deity been reduced to small remnants, like the Dove of the Holy Ghost, the Lamb of God and the Cock of Peter adorning our church towers. In the same way, the capture and violation of women have shrunken away to crimes. Yet all of this does not affect the fact that we, in childhood, go through a period in which the impulses toward these archaic inclinations appear again and again, and that through all our life we possess, side by side with the newly recruited, directed and adapted thought, a phantastic thought which corresponds to the thought of the centuries of antiquity and barbarism. Just as our bodies still keep the reminders of old functions and conditions in many old-fashioned organs, so our minds, too, which apparently have outgrown those archaic tendencies, nevertheless bear the marks of the evolution passed through, and the very ancient re-echoes, at least dreamily, in phantasies.

The symbolism which Freud has discovered, is revealed as an expression of a thinking and of an impulse limited to the dream, to wrong conduct, and to derangements of the mind, which form of thinking and impulse at one time ruled as the mightiest influence in past culture epochs.

The question of whence comes the inclination and ability which enables the mind to express itself symbolically, brings us to the distinction between the two kinds of thinking -- the directed and adapted on one hand, and the subjective, fed by our own egotistic wishes, on the other. The latter form of thinking, presupposing that it were not constantly corrected by the adapted thinking, must necessarily produce an overwhelmingly subjectively distorted idea of the world. We regard this state of mind as infantile. It lies in our individual past, and in the past of mankind.

With this we affirm the important fact that man in his phantastic thinking has kept a condensation of the psychic history of his development. An extraordinarily important task, which even today is hardly possible, is to give a systematic description of phantastic thinking. One may, at the most, sketch it. While directed thinking is a phenomenon conscious throughout, [36] the same cannot be asserted of phantastic thinking. Doubtless, a great part of it still falls entirely in the realm of the conscious, but, at least, just as much goes along in half shadows, and generally an undetermined amount in the unconscious; and this can, therefore, be disclosed only indirectly. [37] By means of phantastic thinking, directed thinking is connected with the oldest foundations of the human mind, which have been for a long time beneath the threshold of the consciousness. The products of this phantastic thinking arising directly from the consciousness are, first, waking dreams, or day-dreams, to which Freud, Flournoy, Pick and others have given special attention; then the dreams which offer to the consciousness, at first, a mysterious exterior, and win meaning only through the indirectly inferred unconscious contents. Lastly, there is a so-called wholly unconscious phantasy system in the split-off complex, which exhibits a pronounced tendency towards the production of a dissociated personality. [38]

Our foregoing explanations show wherein the products arising from the unconscious are related to the mythical. From all these signs it may be concluded that the soul possesses in some degree historical strata, the oldest stratum of which would correspond to the unconscious. The result of that must be that an introversion occurring in later life, according to the Freudian teaching, seizes upon regressive infantile reminiscences taken from the individual past. That first points out the way; then, with stronger introversion and regression (strong repressions, introversion psychoses), there come to light pronounced traits of an archaic mental kind which, under certain circumstances, might go as far as the re-echo of a once manifest, archaic mental product.

This problem deserves to be more thoroughly discussed. As a concrete example, let us take the history of the pious Abbe Oegger which Anatole France has communicated to us. [39] This priest was a hypercritical man, and much given to phantasies, especially in regard to one question, viz., the fate of Judas; whether he was really damned, as the teaching of the church asserts, to everlasting punishment, or whether God had pardoned him after all. Oegger sided with the intelligent point of view that God, in his all-wisdom, had chosen Judas as an instrument, in order to bring about the highest point of the work of redemption by Christ. [40] This necessary instrument, without the help of which the human race would not have been a sharer in salvation, could not possibly be damned by the all-good God. In order to put an end to his doubts, Oegger went one night to the church, and made supplication for a sign that Judas was saved. Then he felt a heavenly touch upon his shoulder. Following this, Oegger told the Archbishop of his resolution to go out into the world to preach God's unending mercy.

Here we have a richly developed phantasy system before us. It is concerned with the subtle and perpetually undecided question as to whether the legendary figure of Judas is damned or not. The Judas legend is, in itself, mythical material, viz., the malicious betrayal of a hero. I recall Siegfried and Hagen, Balder and Loki. Siegfried and Balder were murdered by a faithless traitor from among their closest associates. This myth is moving and tragic -- it is not honorable battle which kills the noble, but evil treachery. It is, too, an occurrence which is historical over and over again. One thinks of Caesar and Brutus. Since the myth of such a deed is very old, and still the subject of teaching and repetition, it is the expression of a psychological fact, that envy does not allow humanity to sleep, and that all of us carry, in a hidden recess of our heart, a deadly wish towards the hero. This rule can be applied generally to mythical tradition. It does not set forth any account of the old events, but rather acts in such a way that it always reveals a thought common to humanity, and once more rejuvenated. Thus, for example, the lives and deeds of the founders of old religions are the purest condensations of typical, contemporaneous myths, behind which the individual figure entirely disappears. [41]

But why does our pious Abbe torment himself with the old Judas legend? He first went into the world to preach the gospel of mercy, and then, after some time, he separated from the Catholic church and became a Swedenborgian. Now we understand his Judas phantasy. He was the Judas who betrayed his Lord. Therefore, first of all, he had to make sure of the divine mercy, in order to be Judas in peace.

This case throws a light upon the mechanism of the phantasies in general. The known, conscious phantasy may be of mythical or other material; it is not to be taken seriously as such, for it has an indirect meaning. If we take it, however, as important per se, then the thing is not understandable, and makes one despair of the efficiency of the mind. But we saw, in the case of Abbe Oegger, that his doubts and his hopes did not turn upon the historical problem of Judas, but upon his own personality, which wished to win a way to freedom for itself through the solution of the Judas problem.

The conscious phantasies tell us of mythical or other material of undeveloped or no longer recognized wish tendencies in the soul. As is easily to be understood, an innate tendency, an acknowledgment of which one refuses to make, and which one treats as non-existent, can hardly contain a thing that may be in accord with our conscious character. It concerns the tendencies which are considered immoral, and as generally impossible, and the strongest resentment is felt towards bringing them into the consciousness. What would Oegger have said had he been told confidentially that he was preparing himself for the Judas role? And what in ourselves do we consider immoral and non-existent, or which we at least wish were non-existent? It is that which in antiquity lay widespread on the surface, viz., sexuality in all its various manifestations. Therefore, we need not wonder in the least when we find this at the base of most of our phantasies, even if the phantasies have a different appearance. Because Oegger found the damnation of Judas incompatible with God's goodness, he thought about the conflict in that way; that is the conscious sequence. Along with this is the unconscious sequence; because Oegger himself wished to be a Judas, he first made sure of the goodness of God. To Oegger, Judas was the symbol of his own unconscious tendency, and he made use of this symbol in order to be able to meditate over his unconscious wish. The direct coming into consciousness of the Judas wish would have been too painful for him. Thus, there must be typical myths which are really the instruments of a folk-psychological complex treatment. Jacob Burckhardt seems to have suspected this when he once said that every Greek of the classical era carried in himself a fragment of the Oedipus, just as every German carries a fragment of Faust. [42]

The problem which the simple story of the Abbe Oegger has brought clearly before us confronts us again when we prepare to examine phantasies which owe their existence this time to an exclusively unconscious work. We are indebted for the material which we will use in the following chapters to the useful publication of an American woman, Miss Frank Miller, who has given to the world some poetical unconsciously formed phantasies under the title, " Quelque faits d'imagination creatrice subconsciente." -- Vol. V., Archives de Psychologic, 1906. [43]



i. Speech is generated by the intellect and in turn generates intellect.
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Postby admin » Wed Oct 07, 2015 3:35 am

Chapter 2: The Miller Phantasies

Miss Miller's unusual suggestibility -- Identifying herself with others -- Examples of her autosuggestibility and suggestive effect -- Not striking in themselves, but from analytic viewpoint they afford a glance into the soul of the writer -- Her phantasies really tell of the history of her love.

WE know, from much psychoanalytic experience, that whenever one recounts his phantasies or his dreams, he deals not only with the most important and intimate of his problems, but with the one the most painful at that moment. [1]

Since in the case of Miss Miller we have to do with a complicated system, we must give our attention carefully to the particulars which I will discuss, following as best I can Miss Miller's presentation.

In the first chapter, "Phenomenes de suggestion passagere ou d'autosuggestion instantanee," Miss Miller gives a list of examples of her unusual suggestibility, which she herself considers as a symptom of her nervous temperament; for example, she is excessively fond of caviar, whereas some of her relatives loathe it. However, as soon as any one expresses his loathing, she herself feels momentarily the same loathing. I do not need to emphasize especially the fact that such examples are very important in individual psychology; that caviar is a food for which nervous women frequently have an especial predilection, is a fact well known to the psychoanalysist.

Miss Miller has an extraordinary faculty for taking other people's feelings upon herself, and of identification; for example, she identifies herself to such a degree in "Cyrano" with the wounded Christian de Neuvillette, that she feels in her own breast a truly piercing pain at that place where Christian received the deadly blow.

From the viewpoint of analytic psychology, the theatre, aside from any esthetic value, may be considered as an institution for the treatment of the mass complex. The enjoyment of the comedy, or of the dramatic plot ending happily is produced by an unreserved identification of one's own complexes with the play. The enjoyment of tragedy lies in the thrilling yet satisfactory feeling that something which might occur to one's self is happening to another. The sympathy of our author with the dying Christian means that there is in her a complex awaiting a similar solution, which whispers softly to her "hodie tibi, eras mihi," and that one may know exactly what is considered the effectual moment Miss Miller adds that she felt a pain in her breast, "Lorsque Sarah Bernhardt se precipite sur lui pour etancher le sang de sa blessure." Therefore the effectual moment is when the love between Christian and Roxane comes to a sudden end. If we glance over the whole of Rostand's play, we come upon certain moments, the effect of which one cannot easily escape and which we will emphasize here because they have meaning for all that follows. Cyrano de Bergerac, with the long ugly nose, on account of which he undertakes countless duels, loves Roxane, who, for her part unaware of it, loves Christian, because of the beautiful verses which really originate from Cyrano's pen, but which apparently come from Christian. Cyrano is the misunderstood one, whose passionate love and noble soul no one suspects; the hero who sacrifices himself for others, and, dying, just in the evening of life, reads to her once more Christian's last letter, the verses which he himself had composed.

"Roxane, adieu, je vais mourir!
C'est pour ce soir, je crois, ma bien-aimee!
J'ai l'ame lourde encore d'amour inexprime.
Et je meurs! Jamais plus, jamais mes yeux grises,
Mes regards dont c'etait les fremissantes fetes,
Ne baiseront au vol les gestes que vous faites;
J'en revois un petit qui vous est familier
Pour toucher votre front et je voudrais crier .--
Et je crie:
Adieu! -- Ma chere, ma cherie,
Mon tresor -- mon amour!
Mon coeur ne vous quitta jamais une seconde,
Et je suis et je serai jusque dans 1'autre monde
Celui qui vous aime sans mesure, celui --"

Whereupon Roxane recognizes in him the real loved one. It is already too late; death comes; and in agonized delirium, Cyrano raises himself, and draws his sword:

"Je crois, qu'elle regarde. . . .
Qu'elle ose regarder mon nez, la camarde!
(Il leve son epee.)
Que dites-vous? . . . C'est inutile!
Je le sais!
Mais on ne se bat pas dans 1'espoir du succes!
Non ! Non ! C'est bien plus beau, lorsque c'est inutile!
-- Qu'est-ce que c'est que tous ceux-la? -- Vous etes mille?
Ah! je vous reconnais, tous mes vieux ennemis!
Le mensonge!
(Il frappe de son epee le vide.)
Tiens, tiens, ha! ha! les Compromis,
Les Prejuges, les Lachetes! . . .
(Il frappe.)

Que je pactise?
Jamais, jamais! -- Ah, te voila, toi, la Sottise!
-- Je sais bien qu'a la fin vous me mettrez a has;
N'importe: je me bats! je me bats! je me bats!
Oui, vous m'arrachez tout, le laurier et la rose!
Arrachez ! Il y a malgre vous quelque chose
Que j'emporte, et ce soir, quand j'entrerai chez Dieu,
Mon salut balaiera largement le seuil bleu.
Quelque chose que sans un pli, sans une tache,
J'emporte malgre vous, et c'est -- mon panache."

Cyrano, who under the hateful exterior of his body hid a soul so much more beautiful, is a yearner and one misunderstood, and his last triumph is that he departs, at least, with a clean shield -- "Sans un pli et sans une tache." The identification of the author with the dying Christian, who in himself is a figure but little impressive and sympathetic, expresses clearly that a sudden end is destined for her love just as for Christian's love. The tragic intermezzo with Christian, however, is played as we have seen upon a background of much wider significance, viz., the misunderstood love of Cyrano for Roxane. Therefore, the identification with Christian has only the significance of a substitute memory ("deckerinnerung"), and is really intended for Cyrano. That this is just what we might expect will be seen in the further course of our analysis.

Besides this story of identification with Christian, there follows as a further example an extraordinarily plastic memory of the sea, evoked by the sight of a photograph of a steamboat on the high seas. ("Je sentis les pulsations des machines, le soulevement des vagues, le balancement du navire.")

We may mention here the supposition that there are connected with sea journeys particularly impressive and strong memories which penetrate deeply into the soul and give an especially strong character to the surface memories through unconscious harmony. To what extent the memories assumed here agree with the above mentioned problem we shall see in the following pages.

This example, following at this time, is singular : Once, while in bathing, Miss Miller wound a towel around her hair, in order to protect it from a wetting. At the same moment she had the following strong impression:

"Il me sembla que j'etais sur un piedestal, une veritable statue egyptienne, avec tous ses details: membres raides, un pied en avant, la main tenant des insignes," and so on.

Miss Miller identified herself, therefore, with an Egyptian statue, and naturally the foundation for this was a subjective pretension. That is to say, "I am like an Egyptian statue, just as stiff, wooden, sublime and impassive," qualities for which the Egyptian statue is proverbial. One does not make such an assertion to one's self without an inner compulsion, and the correct formula might just as well be, " as stiff, wooden, etc., as an Egyptian statue I might indeed be." The sight of one's own unclothed body in a bath has undeniable effects for the phantasy, which can be set at rest by the above formula. [2]

The example which follows this, emphasizes the author's personal influence upon an artist:

"J'ai reussi a lui faire rendre des paysages, comme ceux du
lac Leman, ou il n'a jamais etc, et il pretendait que je pouvais
lui faire rendre des choses qu'il n'avait jamais vues, et lui donner
la sensation d'une atmosphere ambiante qu'il n'avait jamais sentie;
bref que je me servais de lui comme lui-meme se servait de son
crayon, c'est a dire comme d'un simple instrument."

This observation stands in abrupt contrast to the phantasy of the Egyptian statue. Miss Miller had here the unspoken need of emphasizing her almost magic effect upon another person. This could not have happened, either, without an unconscious need, which is particularly felt by one who does not often succeed in making an emotional impression upon a fellow being.

With that, the list of examples which are to picture Miss Miller's autosuggestibility and suggestive effect, is exhausted. In this respect, the examples are neither especially striking nor interesting. From an analytical viewpoint, on the contrary, they are much more important, since they afford us a glance into the squl of the writer. Ferenczi [3] has taught us in an excellent work what is to be thought about suggestibility, that is to say, that these phenomena win new aspects in the light of the Freudian libido theory, in so much as their effects become clear through Libido-besetzungen." This was already indicated above in the discussion of the examples, and in the greatest detail regarding the identification with Christian. The identification becomes effective by its receiving an influx of energy from the strongly accentuated thought and emotional feeling underlying the Christian motif. Just the reverse is the suggestive effect of the individual in an especial capacity for concentrating interest (that is to say, libido) upon another person, by which the other is unconsciously compelled to reaction (the same or opposed). The majority of the examples concern cases where Miss Miller is put under the effects of suggestion; that is to say, when the libido has spontaneously gained possession of certain impressions, and this is impossible if the libido is dammed up to an unusual degree by the lack of application to reality. Miss Miller's observations about suggestibility inform us, therefore, of the fact that the author is pleased to tell us in her following phantasies something of the history of her love.
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Postby admin » Wed Oct 07, 2015 3:39 am

Part 1 of 2

Chapter 3: The Hymn of Creation

Miss Miller's description of a sea-journey -- Really a description of "introversion" -- A retreat from reality into herself -- The return to the real world with erotic impression of officer singing in the night-watch -- The undervaluing of such erotic impressions -- Their often deep effect -- The succeeding dream, and poem The denied erotic impression usurps an earlier transference: it expresses itself through the Father-Imago -- Analysis of the poem -- Relation to Cyrano, Milton and Job -- The attempt to escape the problem by a religious and ethical pose -- Contrast with real religion -- Escape from erotic by transference to a God or Christ -- This made effective by mutual transference: "Love one another" -- The erotic spiritualized, however -- The inner conflict kept conscious by this method -- The modern, however, represses the conflict and so becomes neurotic -- The function of Christianity Its biologic purpose fulfilled -- Its forms of thought and wisdom still available.

THE second chapter in Miss Miller's work is entitled, "Gloire a Dieu. Poeme onirique."

When twenty years of age, Miss Miller took a long journey through Europe. We leave the description of it to her:

"After a long and rough journey from New York to Stockholm, from there to Petersburg and Odessa, I found it a true pleasure [1] to leave the world of inhabited cities -- and to enter the world of waves, sky and silence -- I stayed hours long on deck to dream, stretched out in a reclining chair. The histories, legends and myths of the different countries which I saw in the distance, came back to me indistinctly blended together in a sort of luminous mist, in which things lost their reality, while the dreams and thoughts alone took on somewhat the appearance of reality. At first, I even avoided all company and kept to myself, lost wholly in my dreams, where all that I knew of great, beautiful and good came back into my consciousness with new strength and new life. I also employed a great part of my time writing to my distant friends, reading and sketching out short poems about the regions visited. Some of these poems were of a very serious character."

It may seem superfluous, perhaps, to enter intimately into all these details. If we recall, however, the remark made above, -- that when people let their unconscious speak, they always tell us the most important things of their intimate selves -- then even the smallest detail appears to have meaning. Valuable personalities invariably tell us, through their unconscious, things that are generally valuable, so that patient interest is rewarded.

Miss Miller describes here a state of "introversion." After the life of the cities with their many impressions had been absorbing her interest (with that already discussed strength of suggestion which powerfully enforced the impression) she breathed freely upon the ocean, and after so many external impressions, became engrossed wholly in the internal with intentional abstraction from the surroundings, so that things lost their reality and dreams became truth. We know from psychopathology that certain mental disturbances [2] exist which are first manifested by the individuals shutting themselves off slowly, more and more, from reality and sinking into their phantasies, during which process, in proportion as the reality loses its hold, the inner world gains in reality and determining power. [3] This process leads to a certain point (which varies with the individual) when the patients suddenly become more or less conscious of their separation from reality. The event which then enters is the pathological excitation: that is to say, the patients begin to turn towards the environment, with diseased views (to be sure) which, however, still represent the compensating, although unsuccessful, attempt at transference. [4] The methods of reaction are, naturally, very different I will not concern myself more closely about this here.

This type appears to be generally a psychological rule which holds good for all neuroses and, therefore, also for the normal in a much less degree. We might, therefore, expect that Miss Miller, after this energetic and persevering introversion, which had even encroached for a time upon the feeling of reality, would succumb anew to an impression of the real world and also to just as suggestive and energetic an influence as that of her dreams. Let us proceed with the narrative:

"But as the journey drew to an end, the ship's officers outdid themselves in kindness (tout ce qu'il y a de plus empresse et de plus aimable) and I passed many amusing hours teaching them English. On the Sicilian coast, in the harbor of Catania, I wrote a sailor's song which was very similar to a song well known on the sea, (Brine, wine and damsels fine). The Italians in general all sing very well, and one of the officers who sang on deck during night watch, had made a great impression upon me and had given me the idea of writing some words adapted to his melody. Soon after that, I was very nearly obliged to reverse the well-known saying, 'Veder Napoli e poi morir,' -- that is to say, suddenly I became very ill, although not dangerously so. I recovered to such an extent, however, that I could go on land to visit the sights of the city in a carriage. This day tired me very much, and since we had planned to see Pisa the following day, I went on board early in the evening and soon lay down to sleep without thinking of anything more serious than the beauty of the officers and the ugliness of the Italian beggars."

One is somewhat disappointed at meeting here, instead of the expected impression of reality, rather a small intermezzo, a flirtation. Nevertheless, one of the officers, the singer, had made a great impression (il m'avait fait beaucoup d'impression). The remark at the close of the description, "sans songer a rien de plus serieux qu'a la beaute des officiers,' and so on, diminishes the seriousness of the impression, it is true. The assumption, however, that the impression openly influenced the mood very much, is supported by the fact that a poem upon a subject of such an erotic character came forth immediately, "Brine, wine and damsels fine," and in the singer's honor. One is only too easily inclined to take such an impression lightly, and one admits so gladly the statements of the participators when they represent everything as simple and not at all serious. I dwell upon this impression at length, because it is important to know that an erotic impression after such an introversion, has a deep effect and is undervalued, possibly, by Miss Miller. The suddenly passing sickness is obscure and needs a psychologic interpretation which cannot be touched upon here because of lack of data. The phenomena now to be described can only be explained as arising from a disturbance which reaches to the very depths of her being.

"From Naples to Livorno, the ship travelled for a night, during which I slept more or less well, -- my sleep, however, is seldom deep or dreamless. It seemed to me as if my mother's voice wakened me, just at the end of the following dream. At first I had a vague conception of the words, ' When the morning stars sang together,' which were the praeludium of a certain confused representation of creation and of the mighty chorals resounding through the universe. In spite of the strange, contradictory and confused character which is peculiar to the dream, there was mingled in it the chorus of an oratorio which has been given by one of the foremost musical societies of New York, and with that were also memories of Milton's ' Paradise Lost.' Then from out of this whirl, there slowly emerged certain words, which arranged themselves into three strophes and, indeed, they seemed to be in my own handwriting on ordinary blue-lined writing paper on a page of my old poetry book which I always carried around with me; in short, they appeared to me exactly as some minutes later they were in reality in my book."

Miss Miller now wrote down the following poem, which she rearranged somewhat a few months later, to make it more nearly, in her opinion, like the dream original.

"When the Eternal first made Sound
A myriad ears sprang out to hear,
And throughout all the Universe
There rolled an echo deep and clear:
All glory to the God of Sound!

"When the Eternal first made Light
A myriad eyes sprang out to look,
And hearing ears and seeing eyes
Once more a mighty choral took:
All glory to the God of Light!

"When the Eternal first gave Love
A myriad hearts sprang into life;
Ears filled with music, eyes with light;
Pealed forth with hearts with love all rife:
All glory to the God of Love!"

Before we enter upon Miss Miller's attempt to bring to light through her suppositions [5] the root of this subliminal creation, we will attempt a short analytic survey of the material already in our possession. The impression on the ship has already been properly emphasized, so that we need have no further difficulty in gaining possession of the dynamic process which brought about this poetical revelation. It was made clear in the preceding paragraphs that Miss Miller possibly had not inconsiderably undervalued the importance of the erotic impression. This assumption gains in probability through experience, which shows that, very generally, relatively weak erotic impressions are greatly undervalued. One can see this best in cases where those concerned, either from social or moral grounds, consider an erotic relation as something quite impossible; for example, parents and children, brothers and sisters, relations (homosexual) between older and younger men, and so on. If the impression is relatively slight, then it does not exist at all for the participators; if the impression is strong, then a tragic dependence arises, which may result in some great nonsense, or be carried to any extent. This lack of understanding can go unbelievably far; mothers, who see the first erections of the small son in their own bed, a sister who half-playfully embraces her brother, a twenty-year-old daughter who still seats herself on her father's lap, and then has "strange" sensations in her "abdomen." They are all morally indignant to the highest degree if one speaks of "sexuality." Finally, our whole education is carried on with the tacit agreement to know as little as possible of the erotic, and to spread abroad the deepest ignorance in regard to it. It is no wonder, therefore, that the judgment, in puncto, of the importance of an erotic impression is generally unsafe and inadequate.

Miss Miller was under the influence of a deep erotic impression, as we have seen. Because of the sum-total of the feelings aroused by this, it does not seem that this impression was more than dimly realized, for the dream had to contain a powerful repetition. From analytic experience, one knows that the early dreams which patients bring for analysis are none the less of especial interest, because of the fact that they bring out criticisms and valuations of the physician's personality, which previously, would have been asked for directly in vain. They enrich the conscious impression which the patient had of his physician, and often concerning very important points. They are naturally erotic observations which the unconscious was forced to make, just because of the quite universal undervaluation and uncertain judgment of the relatively weak erotic impression. In the drastic and hyperbolic manner of expression of the dream, the impression often appears in almost unintelligible form on account of the immeasurable dimension of the symbol. A further peculiarity which seems to rest upon the historic strata of the unconscious, is this -- that an erotic impression, to which conscious acknowledgment is denied, usurps an earlier and discarded transference and expresses itself in that. Therefore, it frequently happens, for example, that among young girls at the time of their first love, remarkable difficulties develop in the capacity for erotic expression, which may be reduced analytically to disturbances through a regressive attempt at resuscitation of the father image, or the "Father-Imago." [6] Indeed, one might presume something similar in Miss Miller's case, for the idea of the masculine creative deity is a derivation, analytically and historically psychologic, of the " Father-Imago," [7] and aims, above all, to replace the discarded infantile father transference in such a way that for the individual the passing from the narrow circle of the family into the wider circle of human society may be simpler or made easier.

In the light of this reflection, we can see, in the poem and its "Praeludium," the religious, poetically formed product of an introversion depending upon the surrogate of the "Father-Imago." In spite of the incomplete apperception of the effectual impression, essential component parts of this are included in the idea of compensation, as marks, so to speak, of its origin. (Pfister has coined for this the striking expression, "Law of the Return of the Complex.") The effectual impression was that of the officer singing in the night watch, u When the morning stars sang together." The idea of this opened a new world to the girl. (Creation.)

This creator has created tone, then light, and then love. That the first to be created should have been tone, can be made clear only individually, for there is no cosmogony except the Gnosis of Hermes, a generally quite unknown system, which would have such tendencies. But now we might venture a conjecture, which is already apparent, and which soon will be proven thoroughly, viz., the following chain of associations : the singer -- the singing morning stars -- the God of tone -- the Creator -- the God of Light -- (of the sun) -- (of the fire) -- and of Love.

The links of this chain are proven by the material, with the exception of sun and fire, which I put in parentheses, but which, however, will be proven through what follows in the further course of the analysis. All of these expressions, with one exception, belong to erotic speech. ("My God, star, light; my sun, fire of love, fiery love," etc.) "Creator" appears indistinct at first, but becomes understandable through the reference to the undertone of Eros, to the vibrating chord of Nature, which attempts to renew itself in every pair of lovers, and awaits the wonder of creation.

Miss Miller had taken pains to disclose the unconscious creation of her mind to her understanding, and, indeed through a procedure which agrees in principle with psychoanalysis, and, therefore, leads to the same results as psychoanalysis. But, as usually happens with laymen and beginners, Miss Miller, because she had no knowledge of psychoanalysis, left off at the thoughts which necessarily bring the deep complex lying at the bottom of it to light in an indirect, that is to say, censored manner. More than this, a simple method, merely the carrying out of the thought to its conclusion, is sufficient to discover the meaning. Miss Miller finds it astonishing that her unconscious phantasy does not, following the Mosaic account of creation, put light in the first place, instead of tone.

Now follows an explanation, theoretically constructed and correct ad hoc, the hollowness of which is, however, characteristic of all similar attempts at explanation. She says:

"It is perhaps interesting to recall that Anaxagoras also had the Cosmos arise out of chaos through a sort of whirlwind, which does not happen usually without producing sound. [8] But at this time I had studied no philosophy, and knew nothing either of Anaxagoras or of his theories about the Image which I, unconsciously, was openly following. At that time, also, I was equally in complete ignorance of Leibnitz, and, therefore, knew nothing of his doctrine ' dum Deus calculat, fit mundus.'"

Miss Miller's references to Anaxagoras and to Leibnitz both refer to creation by means of thought; that is to say, that divine thought alone could bring forth a new material reality, a reference at first not intelligible, but which will soon, however, be more easily understood.

We now come to those fancies from which Miss Miller principally drew her unconscious creation.

"In the first place, there is the 'Paradise Lost' by Milton, which we had at home in the edition illustrated by Dore, and which had often delighted me from childhood. Then the 'Book of Job,' which had been read aloud to me since the time of my earliest recollection. Moreover, if one compares the first words of 'Paradise Lost' with my first verse, one notices that there is the same verse measure.

"'Of man's first disobedience . . .

"'When the Eternal first made sound.'

"My poem also recalls various passages in Job, and one or two places in Handel's Oratorio 'The Creation,' which came out very indistinctly in the first part of the dream." [9]

The "Lost Paradise" which, as is well known, is so closely connected with the beginning of the world, is made more clearly evident by the verse --

"Of man's first disobedience"

which is concerned evidently with the fall, the meaning of which need not be shown any further. I know the objection which every one unacquainted with psychoanalysis will raise, viz., that Miss Miller might just as well have chosen any other verse as an example, and that, accidentally, she had taken the first one that happened
to appear which had this content, also accidentally. As is well known, the criticism which we hear equally from our medical colleagues, and from our patients, is generally based on such arguments. This misunderstanding arises from the fact that the law of causation in the psychical sphere is not taken seriously enough; that is to say, there are no accidents, no "just as wells." It is so, and there is, therefore, a sufficient reason at hand why it is so. It is moreover true that Miss Miller's poem is connected with the fall, wherein just that erotic component comes forth, the existence of which we have surmised above.

Miss Miller neglects to tell which passages in Job occurred to her mind. These, unfortunately, are therefore only general suppositions. Take first, the analogy to the Lost Paradise. Job lost all that he had, and this was due to an act of Satan, who wished to incite him against God. In the same way mankind, through the temptation of the serpent, lost Paradise, and was plunged into earth's torments. The idea, or rather the mood which is expressed by the reference to the Lost Paradise, is Miss Miller's feeling that she had lost something which was connected with satanic temptation. To her it happened, just as to Job, that she suffered innocently, for she did not fall a victim to temptation. Job's sufferings are not understood by his friends; [10] no one knows that Satan has taken a hand in the game, and that Job is truly innocent. Job never tires of avowing his innocence. Is there a hint in that? We know that certain neurotic and especially mentally diseased people continually defend their innocence against non-existent attacks ; however, one discovers at a closer examination that the patient, while he apparently defends his innocence without reason, fulfils with that a "Deckhandlung," the energy for which arises from just those impulses, whose sinful character is revealed by the contents of the pretended reproach and calumny. [11] Job suffered doubly, on one side through the loss of his fortune, on the other through the lack of understanding in his friends ; the latter can be seen throughout the book. The suffering of the misunderstood recalls the figure of Cyrano de Bergerac -- he too suffered doubly, on one side through hopeless love, on the other side through misunderstanding. He falls, as we have seen, in the last hopeless battle against "Le Mensonge, les Compromis, les Prejuges, les Lachetes et la Sottise. -- Oui, Vous m'arrachez tout le laurier et la rose!"

Job laments

"God delivereth me to the ungodly,
And casteth me into the hands of the wicked,
I was at ease, and he brake me asunder;
Yea, he hath taken me by the neck, and dashed me to pieces:

"He hath also set me up for his mark.
His archers compass me round about;
He cleaveth my reins asunder, and doth not spare;
He poureth out my gall upon the ground.
He breaketh me with breach upon breach;
He runneth upon me like a giant."

-- Job xvi: 11-15.

The analogy of feeling lies in the suffering of the hopeless struggle against the more powerful. It is as if this conflict were accompanied from afar by the sounds of
"creation," which brings up a beautiful and mysterious image belonging to the unconscious, and which has not yet forced its way up to the light of the upper world. We surmise, rather than know, that this battle has really something to do with creation, with the struggles between negations and affirmations. The references to Rostand's "Cyrano" through the identification with Christian, to Milton's "Paradise Lost," to the sorrows of Job, misunderstood by his friends, betray plainly that in the soul of the poet something was identified with these ideas. She also has suffered like Cyrano and Job, has lost paradise, and dreams of " creation," -- creation by means of thought -- fruition through the whirlwind of Anaxagoras. [12]

We once more submit ourselves to Miss Miller's guidance:

"I remember that when fifteen years old, I was once very much stirred up over an article, read aloud to me by my mother, concerning the idea which spontaneously produced its object. I was so excited that I could not sleep all night because of thinking over and over again what that could mean.

"From the age of nine to sixteen, I went every Sunday to a Presbyterian Church, in charge of which, at that time, was a very cultured minister. In one of the earliest memories which I have retained of him, I see myself as a very small girl sitting in a very large pew, continually endeavoring to keep myself awake and pay attention, without in the least being able to understand what he meant when he spoke to us of Chaos, Cosmos and the Gift of Love (don d'amour)."

There are also rather early memories of the awakening of puberty (nine to sixteen) which have connected the idea of the cosmos springing from chaos with the
"don d'amour." The medium in which these associations occur is the memory of a certain very much honored ecclesiastic who spoke those dark words. From the same period of time comes the remembrance of that excitement about the idea of the "creative thought" which from itself "produced its object." Here are two ways of creation intimated: the creative thought, and the mysterious reference to the "don d'amour."

At the time when I had not yet understood the nature of psychoanalysis, I had a fortunate opportunity of winning through continual observation a deep insight into the soul of a fifteen-year-old girl. Then I discovered, with astonishment, what the contents of the unconscious phantasies are, and how far removed they are from those which a girl of that age shows outwardly. There are wide-reaching phantasies of truly mythical fruitfulness. The girl was, in the split-off phantasy, the race-mother of uncounted peoples. [13] If we deduct the poetically spoken phantasy of the girl, elements are left which at that age are common to all girls, for the unconscious content is to an infinitely greater degree common to all mankind than the content of the individual consciousness. For it is the condensation of that which is historically the average and ordinary.

Miss Miller's problem at this age was the common human problem: "How am I to be creative?" Nature knows but one answer to that: "Through the child (don d'amour!)." "But how is the child attained?" Here the terrifying problem emerges, which, as our analytic experience shows, is connected with the father, [14] where it cannot be solved; because the original sin of incest weighs heavily for all time upon the human race. The strong and natural love which binds the child to the father, turns away in those years during which the humanity of the father would be all too plainly recognized, to the higher forms of the father, to the "Fathers" of the church, and to the Father God, [15] visibly represented by them, and in that there lies still less possibility of solving the problem. However, mythology is not lacking in consolations. Has not the logos become flesh too? Has not the divine pneuma, even the logos, entered the Virgin's womb and lived among us as the son of man? That whirlwind of Anaxagoras was precisely the divine Image which from out of itself has become the world. Why do we cherish the image of the Virgin Mother even to this day? Because it is always comforting and says without speech or noisy sermon to the one seeking comfort, "I too have become a mother," -- through the "idea which spontaneously produces its object."

I believe that there is foundation enough at hand for a sleepless night, if those phantasies peculiar to the age of puberty were to become possessed of this idea the results would be immeasurable! All that is psychologic has an under and an over meaning, as is expressed in the profound remark of the old mystic: Image Image [i ]

We would show but slight justice, however, to the intellectual originality of our author, if we were satisfied to trace back the commotion of that sleepless night absolutely and entirely to the sexual problem in a narrow sense. That would be but one-half, and truly, to make use of the mystic's expression, only the under half. The other half is the intellectual sublimation, which strives to make true in its own way the ambiguous expression of [11] the idea which produces its object spontaneously," -- ideal creation in place of the real.

In such an intellectual accomplishment of an evidently very capable personality, the prospect of a spiritual fruitfulness is something which is worthy of the highest aspiration, since for many it will become a necessity of life. Also this side of the phantasy explains, to a great extent, the excitement, for it is a thought with a presentiment of the future; one of those thoughts which arise, to use one of Maeterlinck's expressions, [16] from the "inconscient superieur," that "prospective potency" of subliminal combinations. [17]

I have had the opportunity of observing certain cases of neuroses of years' duration, in which, at the time of the beginning of the illness or shortly before, a dream occurred, often of visionary clarity. This impressed itself inextinguishably upon the memory, and in analysis revealed a hidden meaning to the patient which anticipated the subsequent events of life; that is to say, their psychologic meaning. [18] I am inclined to grant this meaning to the commotion of that restless night, because the resulting events of life, in so far as Miss Miller consciously and unconsciously unveils them to us, are entirely of a nature to confirm the supposition that that moment is to be considered as the inception and presentiment of a sublimated aim in life.

Miss Miller concludes the list of her fancies with the following remarks:

"The dream seemed to me to come from a mixture of the representation of 'Paradise Lost,' 'Job,' and 'Creation,' with ideas such as 'thought which spontaneously produces its object': 'the gift of love,' 'chaos, and cosmos.'"

In the same way as colored splinters of glass are combined in a kaleidoscope, in her mind fragments of philosophy, aesthetics and religion would seem to be combined --

"under the stimulating influence of the journey, and the countries hurriedly seen, combined with the great silence and the indescribable charm of the sea. 'Ce ne fut que cela et rien de plus.' 'Only this, and nothing more!'"

With these words, Miss Miller shows us out, politely and energetically. Her parting words in her negation, confirmed over again in English, leave behind a curiosity; viz., what position is to be negated by these words? "Ce ne fut que cela et rien de plus" -- that is to say, really, only "le charme impalpable de la mer" -- and the young man who sang melodiously during the night watch is long since forgotten, and no one is to know, least of all the dreamer, that he was a morning star, who came before the creation of a new day. [19] One should take care lest he satisfy himself and the reader with a sentence such as "ce ne fut que cela." Otherwise, it might immediately happen that one would become disturbed again. This occurs to Miss Miller too, since she allowed an English quotation to follow, -- "Only this, and nothing more," without giving the source, it is true. The quotation comes from an unusually effective poem, "The Raven" by Poe. The line referred to occurs in the following:

"While I nodded, nearly napping, suddenly there came a tapping
As of some one gently rapping, rapping at my chamber door --
''Tis some visitor,' I muttered, ' tapping at my chamber door' --
Only this, and nothing more."

The spectral raven knocks nightly at his door and reminds the poet of his irrevocably lost "Lenore." The raven's name is "Nevermore," and as a refrain to every verse he croaks his horrible "Nevermore." Old memories come back tormentingly, and the spectre repeats inexorably "Nevermore." The poet seeks in vain to frighten away the dismal guest; he calls to the raven:

"'Be that word our sign of parting, bird or fiend,' I shrieked, upstarting --
'Get thee back into the tempest and the night's Plutonian shore!
Leave no black plume as a token of that lie thy soul hath spoken!
Leave my loneliness unbroken, quit the bust above my door!
Take thy beak from out my heart, and take thy form from off my door!'
Quoth the raven, 'Nevermore.'"

That quotation, which, apparently, skips lightly over the situation, "Only this, and nothing more," comes from a text which depicts in an affecting manner the despair over the lost Lenore. That quotation also misleads our poet in the most striking manner. Therefore, she undervalues the erotic impression and the wide-reaching effect of the commotion caused by it. It is this undervaluation, which Freud has formulated more precisely as "repression," which is the reason why the erotic problem does not attain directly conscious treatment, and from this there arise "these psychologic riddles." The erotic impression works in the unconscious, and, in its stead, pushes symbols forth into consciousness. Thus, one plays hide-and-seek with one's self. First, it is " the morning stars which sing together"; then "Paradise Lost"; then the erotic yearning clothes itself in an ecclesiastical dress and utters dark words about "World Creation " and finally rises into a religious hymn to find there, at last, a way out into freedom, a way against which the censor of the moral personality can oppose nothing more. The hymn contains in its own peculiar character the marks of its origin. It thus has fulfilled itself -- the "Law of the Return of the Complex." The night singer, in this circuitous manner of the old transference to the Father-Priest, has become the "Eternal," the "Creator," the God of Tone, of Light, of Love.
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Part 2 of 2

The indirect course of the libido seems to be a way of sorrow; at least "Paradise Lost" and the parallel reference to Job lead one to that conclusion. If we take, in addition to this, the introductory intimation of the identification with Christian, which we see concludes with Cyrano, then we are furnished with material which pictures the indirect course of the libido as truly a way of sorrow. It is the same as when mankind, after the sinful fall, had the burden of the earthly life to bear, or like the tortures of Job, who suffered under the power of Satan and of God, and who himself, without suspecting it, became a plaything of the superhuman forces which we no longer consider as metaphysical, but as metapsychological. Faust also offers us the same exhibition of God's wager.


What will you bet? There's still a chance to gain him
If unto me full leave you give
Gently upon my road to train him!


But put forth thine hand now, and touch all that he hath,
and he will curse thee to thy face.

-- Job i: n.

While in Job the two great tendencies are characterized simply as good and bad, the problem in Faust is a pronouncedly erotic one; viz., the battle between sublimation and eros, in which the Devil is strikingly characterized through the fitting role of the erotic tempter. The erotic is lacking in Job; at the same time Job is not conscious of the conflict within his own soul; he even continuously disputes the arguments of his friends who wish to convince him of evil in his own heart. To this extent, one might say that Faust is considerably more honorable since he openly confesses to the torments of his soul.

Miss Miller acts like Job; she says nothing, and lets the evil and the good come from the other world, from the metapsychologic. Therefore, the identification with Job is also significant in this respect. A wider, and, indeed, a very important analogy remains to be mentioned. The creative power, which love really is, rightly considered from the natural standpoint, remains as the real attribute of the Divinity, sublimated from the erotic impression; therefore, in the poem God is praised throughout as Creator.

Job offers the same illustration. Satan is the destroyer of Job's fruitfulness. God is the fruitful one himself, therefore, at the end of the book, he gives forth, as an expression of his own creative power, this hymn, filled with lofty poetic beauty. In this hymn, strangely enough, two unsympathetic representatives of the animal kingdom, behemoth and the leviathan, both expressive of the crudest force conceivable in nature, are given chief consideration; the behemoth being really the phallic attribute of the God of Creation.

"Behold now behemoth, which I made as well as thee;
He eateth grass as an ox.
Lo, now; his strength is in his loins,
And his force is in the muscles of his belly.
He moveth his tail like a cedar :
The sinews of his thighs are knit together.
His bones are as tubes of brass;
His limbs are like bars of iron.
He is the chief of the ways of God:
He only that made him giveth him his sword. . . .
Behold, if a river overflow, he trembleth not;
He is confident though a Jordan swell even to his mouth.
Shall any take him when he is on the watch.
Or pierce through his nose with a snare?
Canst thou draw leviathan with a fish-hook?
Or press down his tongue with a cord? . . .
Lay thy hand upon him;
Remember the battle and do no more.
None is so fierce that dare stir him up:
Who then is he that can stand before me?
Who hath first given unto me, that I should repay him?
Whatsoever is under the whole heaven is mine."

-- Job xl: 15-20, 23-24; xli: I, 8, 10-11.

God says this in order to bring his power and omnipotence impressively before Job's eyes. God is like the behemoth and the leviathan; the fruitful nature giving forth abundance, -- the untamable wildness and boundlessness of nature, -- and the overwhelming danger of the unchained power. [20] But what has destroyed Job's earthly paradise? The unchained power of nature. As the poet lets it be seen here, God has simply turned his other side outwards for once; the side which man calls the devil, and which lets loose all the torments of nature on Job, naturally for the purpose of discipline and training. The God who created such monstrosities, before whom the poor weak man stiffens with anxiety, truly must hide qualities within himself which are food for thought. This God lives in the heart, in the unconscious, in the realm of metapsychology. There is the source of the anxiety before the unspeakably horrible, and of the strength to withstand the horrors. The person, that is to say his conscious "I," is like a plaything, like a feather which is whirled around by different currents of air; sometimes the sacrifice and sometimes the sacrificer, and he cannot hinder either. The Book of Job shows us God at work both as creator and destroyer. Who is this God? A thought which humanity in every part of the world and in all ages has brought forth from itself and always again anew in similar forms; a power in the other world to which man gives praise, a power which creates as well as destroys, an idea necessary to life. Since, psychologically understood, the divinity is nothing else than a projected complex of representation which is accentuated in feeling according to the degree of religiousness of the individual, so God is to be considered as the representative of a certain sum of energy (libido). This energy, therefore, appears projected (metaphysically) because it works from the unconscious outwards, when it is dislodged from there, as psychoanalysis shows. As I have earlier made apparent in the "Bedeutung des Vaters," the religious instinct feeds upon the incestuous libido of the infantile period. In the principal forms of religion which now exist, the father transference seems to be at least the moulding influence; in older religions, it seems to be the influence of the mother transference which creates the attributes of the divinity. The attributes of the divinity are omnipotence, a sternly persecuting paternalism ruling through fear (Old Testament) and a loving paternalism (New Testament). These are the attributes of the libido in that wide sense in which Freud has conceived this idea empirically. In certain pagan and also in certain Christian attributes of divinity the maternal stands out strongly, and in the former the animal also comes into the greatest prominence. [21] Likewise, the infantile, so closely interwoven with religious phantasies, and from time to time breaking forth so violently, is nowhere lacking. [22] All this points to the sources of the dynamic states of religious activity. These are those impulses which in childhood are withdrawn from incestuous application through the intervention of the incest barrier and which, especially at the time of puberty, as a result of affluxes of libido coming from the still incompletely employed sexuality, are aroused to their own peculiar activity. As is easily understood, that which is valuable in the God-creating idea is not the form but the power, the libido. The primitive power which Job's Hymn of Creation vindicates, the unconditional and inexorable, the unjust and the superhuman, are truly and rightly attributes of libido, which "lead us unto life," which "let the poor be guilty," and against which struggle is in vain. Nothing remains for mankind but to work in harmony with this will. Nietzsche's "Zarathustra" teaches us this impressively.

We see that in Miss Miller the religious hymn arising from the unconscious is the compensating amend for the erotic; it takes a great part of its materials from the infantile reminiscences which she re-awakened into life by the introversion of the libido. Had this religious creation not succeeded (and also had another sublimated application been eliminated) then Miss Miller would have yielded to the erotic impression, either to its natural consequence or to a negative issue, which would have replaced the lost success in love by a correspondingly strong' sorrow. It is well known that opinions are much divided concerning the worth of this issue of an erotic conflict, such as Miss Miller has presented to us. It is thought to be much more beautiful to solve unnoticed an erotic tension, in the elevated feelings of religious poetry, in which perhaps many other people can find joy and consolation. One is wrong to storm against this conception from the radical standpoint of fanaticism for truth.

I think that one should view with philosophic admiration the strange paths of the libido and should investigate the purposes of its circuitous ways.

It is not too much to say that we have herewith dug up the erotic root, and yet the problem remains unsolved. Were there not bound up with that a mysterious purpose, probably of the greatest biological meaning, then certainly twenty centuries would not have yearned for it with such intense longing. Doubtless, this sort of libidian current moves in the same direction as, taken in the widest sense, did that ecstatic ideal of the Middle Ages and of the ancient mystery cults, one of which became the later Christianity. There is to be seen biologically in this ideal an exercise of psychologic projection (of the paranoidian mechanism, as Freud would express it). [23] The projection consists in the repressing of the conflict into the unconscious and the setting forth of the repressed contents into seeming objectivity, which is also the formula of paranoia. The repression serves, as is well known, for the freeing from a painful complex from which one must escape by all means because its compelling and oppressing power is feared. The repression can lead to an apparent complete suppression which corresponds to a strong self-control. Unfortunately, however, self-control has limits which are only too narrowly drawn. Closer observation of people shows, it is true, that calm is maintained at the critical moment, but certain results occur which fall into two categories.

First, the suppressed effect comes to the surface immediately afterwards; seldom directly, it is true, but ordinarily in the form of a displacement to another object (e. g. a person is, in official relations, polite, submissive, patient, and so on, and turns his whole anger loose upon his wife or his subordinates).

Second, the suppressed effect creates compensations elsewhere. For example, people who strive for excessive ethics, who try always to think, feel, and act altruistically and ideally, avenge themselves, because of the impossibility of carrying out their ideals, by subtle maliciousness, which naturally does not come into their own consciousness as such, but which leads to misunderstandings and unhappy situations. Apparently, then, all of these are only "especially unfortunate circumstances," or they are the guilt and malice of other people, or they are tragic complications.

One is, indeed, freed of the conscious conflict, nevertheless it lies invisible at one's feet, and is stumbled over at every step. The technic of the apparent suppressing and forgetting is inadequate because it is not possible of achievement in the last analysis -- it is in reality a mere makeshift. The religious projection offers a much more effectual help. In this one keeps the conflict in sight (care, pain, anxiety, and so on) and gives it over to a personality standing outside of one's self, the Divinity. The evangelical command teaches us this:

"Cast all your anxiety upon him, because he careth for you."

-- I Peter v: 7.

"In nothing be anxious; but in every thing by prayer and supplication ... let your requests be made known unto God."

-- Phil. iv:6.

One must give the burdening complex of the soul consciously over to the Deity; that is to say, associate it with a definite representation complex which is set up as objectively real, as a person who answers those questions, for us unanswerable. To this inner demand belongs the candid avowal of sin and the Christian humility presuming such an avowal. Both are for the purpose of making it possible for one to examine one's self and to know one's self. [24] One may consider the mutual avowal of sins as the most powerful support to this work of education ("Confess, therefore, your sins one to another." -- James v: 16). These measures aim at a conscious recognition of the conflicts, thoroughly psychoanalytic, which is also a conditio sine qua non of the psychoanalytic condition of recovery. Just as psychoanalysis in the hands of the physician, a secular method, sets up the real object of transference as the one to take over the conflicts of the oppressed and to solve them, so the Christian religion sets up the Saviour, considered as real; " In whom we have redemption through his blood, the forgiveness of sins. . . ." (Eph. i: 7 and Col. i: 14.) [25] He is the deliverer and redeemer of our guilt, a God who stands above sin, " who did no sin, neither was guile found in his mouth " (Pet. ii: 22). "Who his own self bare our sins in his body upon the tree " (Pet. ii: 24). "Therefore Christ has been sacrificed once to take away the sins of many" (Heb. ix:28). The God, thus thought of, is distinguished as innocent in himself and as the self-sacrificer. (These qualities are true also for that amount of energy -- libido -- which belongs to the representation complex designated the Redeemer.) The conscious projection towards which the Christian education aims, offers, therefore, a double benefit: first, one is kept conscious of the conflict (sins) of two opposing tendencies mutually resistant, and through this one prevents a known trouble from becoming, by means of repressing and forgetting, an unknown and therefore so much more tormenting sorrow. Secondly, one lightens one's burden by surrendering it to him to whom all solutions are known. One must not forget that the individual psychologic roots of the Deity, set up as real by the pious, are concealed from him, and that he, although unaware of this, still bears the burden alone and is still alone with his conflict. This delusion would lead infallibly to the speedy breaking up of the system, for Nature cannot indefinitely be deceived, but the powerful institution of Christianity meets this situation. The command in the book of James is the best expression of the psychologic significance of this: "Bear ye one another's burdens." [26]

This is emphasized as especially important in order to preserve society upright through mutual love (Transference); the Pauline writings leave no doubt about this:

"Through love be servants one to another."

-- Gal. v: 13.

"Let love of the brethren continue."

- Heb. xiii: I.

"And let us consider one another to provoke unto love and good works. Not forgetting our own assembling together as is the custom of some, but exhorting one another."

-- Heb. x: 24-25.

We might say that the real transference taught in the Christian community is the condition absolutely necessary for the efficacy of the miracle of redemption; the first letter of John comes out frankly with this:

"He that loveth his brother abideth in the light."

-- I John ii:10.

"If we love one another, God abideth in us."

-- I John iv: 12.

The Deity continues to be efficacious in the Christian religion only upon the foundation of brotherly love. Consequently, here too the mystery of redemption is the unresisting real transference. [27] One may properly ask one's self, for what then is the Deity useful, if his efficacy consists only in the real transference? To this also the evangelical message has a striking answer:

"Men are all brothers in Christ."

"So Christ also, having been once offered to bear the sins of many, shall appear a second time apart from sin to them that wait for him unto salvation." -- Heb. ix: 28.

The condition of transference among brothers is to be such as between man and Christ, a spiritual one. As the history of ancient cults and certain Christian sects shows, this explanation of the Christian religion is an especially important one biologically, for the psychologic intimacy creates certain shortened ways between men which lead only too easily to that from which Christianity seeks to release them, namely to the sexual relation with all those consequences and necessities under which the really already highly civilized man had to suffer at the beginning of our Christian era. For just as the ancient religious experience was regarded distinctly as a bodily union with the Deity, [28] just so was worship permeated with sexuality of every kind. Sexuality lay only too close to the relations of people with each other. The moral degeneracy of the first Christian century produced a moral reaction arising out of the darkness of the lowest strata of society which was expressed in the second and third centuries at its purest in the two antagonistic religions, Christianity on the one side, and Mithracism on the other. These religions strove after precisely that higher form of social intercourse symbolic of a projected "become flesh" idea (logos), whereby all those strongest impulsive energies of the archaic man, formerly plunging him from one passion into another, [29] and which seemed to the ancients like the compulsion of the evil constellations, as Image [ii] and which in the sense of later ages might be translated as the driving force of the libido, [30] the Image [iii] of Zeno, could be made use of for social preservation. [31]

It may be assumed most certainly that the domestication of humanity has cost the greatest sacrifices. An age which produced the stoical ideal must certainly have known why and against what it was created. The age of Nero serves to set off effectually the famous extracts from the forty-first letter of Seneca to Lucilius:

"One drags the other into error, and how can we attain to salvation when no one bids us halt, when all the world drives us in deeper?"

"Do you ever come across a man unafraid in danger, untouched by desires, happy in misfortune, peaceful in the midst of a storm, elevated above ordinary mortals, on the same plane as the gods, does not reverence seize you? Are you not compelled to say, ' Such an exalted being is certainly something different from the miserable body which he inhabits'? A divine strength rules there, such an excellent mind, full of moderation, raised above all trivialities, which smiles at that which we others fear or strive after: a heavenly power animates such a person, a thing of this kind does not exist without the cooperation of a deity. The largest part of such a being belongs to the region from which he came. Just as the sun's rays touch the earth in reality and yet are at home only there from whence they come, so an eminent holy man associates with us. He is sent to us that we may learn to know the divine better, and although with us, still really belongs to his original home. He looks thither and reaches towards it; among us he walks as an exalted being."

The people of this age had grown ripe for identification with the (word) "become flesh," for the Image founding of a new fellowship, united by one idea, [32] in the name of which people could love each other and call each other brothers. [33] The old vague idea of a Image (Messiah), of a mediator in whose name new ways of love would be created, became a fact, and with that humanity made an immense step forward. This had not been brought about by a speculative, completely sophisticated philosophy, but by an elementary need in the mass of people vegetating in spiritual darkness. The profoundest necessities had evidently driven them towards that, since humanity did not thrive in a state of dissoluteness. [34] The meaning of those cults -- I speak of Christianity and Mithracism -- is clear; it is a moral restraint of animal impulses. [35] The dynamic appearance of both religions betrays something of that enormous feeling of redemption which animated the first disciples and which we today scarcely know how to appreciate, for these old truths are empty to us. Most certainly we should still understand it, had our customs even a breath of ancient brutality, for we can hardly realize in this day the whirlwinds of the unchained libido which roared through the ancient Rome of the Caesars. The civilized man of the present day seems very far removed from that. He has become merely neurotic. So for us the necessities which brought forth Christianity have actually been lost, since we no longer understand their meaning. We do not know against what it had to protect us. [36] For enlightened people, the so-called religiousness has already approached very close to a neurosis. In the past two thousand years Christianity has done its work and has erected barriers of repression, which protect us from the sight of our own "sinfulness." The elementary emotions of the libido have come to be unknown to us, for they are carried on in the unconscious; therefore, the belief which combats them has become hollow and empty. Let whoever does not believe that a mask covers our religion, obtain an impression for himself from the appearance of our modern churches, from which style and art have long since fled.

With this we turn back to the question from which we digressed, namely, whether or not Miss Miller has created something valuable with her poem. If we bear in mind under what psychologic or moral conditions Christianity came into existence; that is to say, at a time when fierce brutality was an every-day spectacle, then we understand the religious seizure of the whole personality and the worth of that religion which defended the people of the Roman culture against the visible storms of wickedness. It was not difficult for those people to remain conscious of sin, for they saw it every day spread out before their eyes. The religious product was at that time the accomplishment of the total personality. Miss Miller not only undervalues her "sins," but the connection between the depressing and unrelenting need" and her religious product has even escaped her. Thus her poetical creation completely loses the. living value of a religious product. It is not much more than a sentimental transformation of the erotic which is secretly carried out close to consciousness and principally possesses the same worth as. the manifest content of the dream [37] with its uncertain and delusive perishableness. Thus the poem is properly only a dream become audible.

To the degree that the modern consciousness is eagerly busied with things of a wholly other sort than religion, religion and its object, original sin, have stepped into the background; that is to say, into the unconscious in great part. Therefore, today man believes neither in the one nor in the other. Consequently the Freudian school is accused of an impure phantasy, and yet one might convince one's self very easily with a rather fleeting glance at the history of ancient religions and morals as to what kind of demons are harbored in the human soul. With this disbelief in the crudeness of human nature is bound up the disbelief in the power of religion. The phenomenon, well known to every psychoanalyst, of the unconscious transformation of an erotic conflict into religious activity is something ethically wholly worthless and nothing but an hysterical production. Whoever, on the other hand, to his conscious sin just as consciously places religion in opposition, does something the greatness of which cannot be denied. This can be verified by a backward glance over history. Such a procedure is sound religion. The unconscious recasting of the erotic into something religious lays itself open to the reproach of a sentimental and ethically worthless pose.

By means of the secular practice of the naive projection which is, as we have seen, nothing else than a veiled or indirect real-transference (through the spiritual, through the logos), Christian training has produced a widespread weakening of the animal nature so that a great part of the strength of the impulses could be set free for the work of social preservation and fruitfulness. [38] This abundance of libido, to make use of this singular expression, pursues with a budding renaissance (for example Petrarch) a course which outgoing antiquity had already sketched out as religious; viz., the way of the transference to nature. [39] The transformation of this libidinous interest is in great part due to the Mithraic worship, which was a nature religion in the best sense of the word; [40] while the primitive Christians exhibited throughout an antagonistic attitude to the beauties of this world. [41] I remember the passage of St. Augustine mentioned by J. Burkhardt:

"Men draw thither to admire the heights of the mountains and the powerful waves of the sea and to turn away from themselves."

The foremost authority on the Mithraic cult, Franz Cumont, [42] says as follows:

"The gods were everywhere and mingled in all the events of daily life. The fire which cooked the means of nourishment for the believers and which warmed them; the water which quenched their thirst and cleansed them; also the air which they breathed, and the day which shone for them, were the objects of their homage. Perhaps no religion has given to its adherents in so large a degree as Mithracism opportunity for prayer and motive for devotion. When the initiated betook himself in the evening to the sacred grotto concealed in the solitude of the forest, at every step new sensations awakened in his heart some mystical emotion. The stars that shone in the sky, the wind that whispered in the foliage, the spring or brook which hastened murmuring to the valley, even the earth which he trod under his feet, were in his eyes divine; and all surrounding nature a worshipful fear of the infinite forces that swayed the universe."

These fundamental thoughts of Mithracism, which, like so much else of the ancient spiritual life, arose again from their grave during the renaissance are to be found in the beautiful words of Seneca: [43]

"When you enter a grove peopled with ancient trees, higher than the ordinary, and whose boughs are so closely interwoven that the sky cannot be seen, the stately shadows of the wood, the privacy of the place, and the awful gloom cannot but strike you, as with the presence of a deity, or when we see some cave at the foot of a mountain penetrating the rocks, not made by human hands, but hollowed out to great depths by nature; it fills the mind with a religious fear; we venerate the fountain-heads of great rivers; the sudden eruption of a vast body of water from the secret places of the earth, obtains an altar: we adore likewise the springs of warm baths, and either the opaque quality or immense depths, hath made some lakes sacred."

All this disappeared in the transitory world of the Christian, only to break forth much later when the thought of mankind had achieved that independence of the idea which could resist the aesthetic impression, so that thought was no longer fettered by the emotional effects of the impression, but could rise to reflective observation. Thus man entered into a new and independent relation to nature whereby the foundation was laid for natural science and technique. With that, however, there entered in for the first time a displacement of the weight of interest; there arose again real-transference which has reached its greatest development in our time. Materialistic interest has everywhere become paramount. Therefore, the realms of the spirit, where earlier the greatest conflicts and developments took place, lie deserted and fallow; the world has not only lost its God as the sentimentalists of the nineteenth century bewail, but also to some extent has lost its soul as well. One, therefore, cannot wonder that the discoveries and doctrines of the Freudian school, with their wholly psychologic views, meet with an almost universal disapproval. Through the change of the centre of interest from the inner to the outer world, the knowledge of nature has increased enormously in comparison with that of earlier times. By this the anthropomorphic conception of the religious dogmas has been definitely thrown open to question; therefore, the present-day religions can only with the greatest difficulty close their eyes to this fact; for not only has the intense interest been diverted from the Christian religion, but criticism and the necessary correction have increased correspondingly. The Christian religion seems to have fulfilled its great biological purpose, in so far as we are able to judge. It has led human thought to independence, and has lost its significance, therefore, to a yet undetermined extent; in any case its dogmatic contents have become related to Mithracism. In consideration of the fact that this religion has rendered, nevertheless, inconceivable service to education, one cannot reject it "eo ipso" today. It seems to me that we might still make use in some way of its form of thought, and especially of its great wisdom of life, which for two thousand years has been proven to be particularly efficacious. The stumbling block is the unhappy combination of religion and morality. That must be overcome. There still remain traces of this strife in the soul, the lack of which in a human being is reluctantly felt. It is hard to say in what such things consist; for this, ideas as well as words are lacking. If, in spite of that, I attempt to say something about it, I do it parabolically, using Seneca's words: [44]

"Nothing can be more commendable and beneficial if you persevere in the pursuit of wisdom. It is what would be ridiculous to wish for when it is in your power to attain it. There is no need to lift up your hands to Heaven, or to pray the servant of the temple to admit you to the ear of the idol that your prayers may be heard the better. God is near thee; he is with thee. Yes, Lucilius, a holy spirit resides within us, the observer of good and evil, and our constant guardian. And as we treat him, he treats us; no good man is without a God. Could any one ever rise above the power of fortune without his assistance? It is he that inspires us with thoughts, upright, just and pure. We do not, indeed, pretend to say what God; but that a God dwells in the breast of every good man is certain."



i. The heaven above, the heaven below, the sky above, the sky below, all things above, all things below, decline and rise.

ii. Destiny.

iii. Power for putting in motion.
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