psychology_of_the_unconscious_Carl Gustav Jung 03

From the realms of the religious world, the attention just as inf turns towards the sun of this world, and already there is something mingled with it, which has another sense, that is to say, the moth which fluttered so long around the light, that it burnt its wings.

We now pass to that which Miss Miller offers for the better understanding of the poem. She says, "This small poem made a profound impression upon me. I could not, of course, find immediately a sufficiently clear and direct explanation for it. However, a few days later, when I once more read a certain philosophical work which I had read in Berlin the previous winter and which I had enjoyed very much, I was reading it aloud to a friend. I came across the following words dear the same passionate longing of the moth for the star of man for God. I'd forgotten this sentence entirely, but it seemed very clear to me that precisely these words had reappeared in my hypnotic poem. In addition to that, it occurred to me that a play seen some years previously, lame a laam was a further possible cause of the poem. It is easy to see how often the word moth had been impressed upon me. The deep impression made by the poem upon the author shows that she put into it a large amount of love in the expression aspir. We meet the passionate longing of the moth for the star of man for God. And indeed the moth is Miss Miller herself. Her last observation that the word moth was often impressed upon her shows how often she had noticed the word moth as applicable to herself. Her longing for God resembles the longing of the moth for the star. The reader will recall that this expression has already had a place in the earlier material when the morning stars sang together, that is to say, the ship's officer who sings on deck in the night watch. The passionate longing for God is the same as that longing for the singing morning stars. It was pointed out at great length in the foregoing chapter that this analogy is to be expected. sick paras componentary magna sole bomb.

It is shameful or exalted just as one chooses that the divine longing of humanity which is really the first thing to make it human should be brought into connection with an erotic fantasy. Such a comparison jars upon the finer feelings. Therefore one is inclined in spite of the undeniable facts to dispute the connection. an Italian steersman with brown hair and black mustache and the loftiest steerest conception of humanity. These two things cannot be brought together. Against this, not only our religious feelings revolt, but our taste also rebels. It would certainly be unjust to make a comparison of the two objects as concrete things since they are so heterogeneous. One loves a Beethoven sonata, but one loves caviar also. It would not occur to anyone to liken the sonata to caviar. It is a common error for one to judge the longing according to the equality of the object. The appetite of the gor which is only satisfied with goose liver and quail is no more distinguished than the appetite of the laboring man for corn beef and cabbage. The longing is the same. The object changes. Nature is beautiful only by virtue of the longing and love given her by man. The aesthetic attributes emanating from that has influence primarily on the libido which alone constitutes the beauty of nature. The dream recognizes this well when it depicts a strong and beautiful feeling by means of a representation of a beautiful landscape. Whenever one moves in the territory of the erotic, it becomes altogether clear how little the object and how much the love means. The sexual object is, as a rule, overrated far too much, and that only on account of the extreme degree to which libido is devoted to the object. Apparently, Miss Miller had but little left over for the officer, which is humanly very intelligible. But in spite of that, a deep and lasting effect emanates from this connection, which places divinity on a par with the erotic object. The moods which apparently are produced by these objects do not, however, spring from them, but are manifestations of her strong loves. When Miss Miller praises either God or the sun, she means her love, that deepest and strongest impulse of the human and animal being. The reader will recall that in the preceding chapter, the following chain of synonyms was aduced. The singer, God of sound, singing, morning star, creator, god of light, sun, fire, god of love. At that time, we had placed sun and fire in parentheses. Now they are entitled to their right place in the chain of synonyms. With the changing of the erotic impression from the affirmative to the negative, the symbols of light occur as the paramount object. In the second poem, where the longings clearly exposed, it is by no means the terrestrial sun. Since the longing has been turned away from the real object, its object has become first of all a subjective one, namely God. Psychologically, however, God is the name of a representation complex which is grouped around a strong feeling. The sum of libido properly. The feeling is what gives character and reality to the complex. The attributes and symbols of the divinity must belong in a consistent manner to the feeling, longing, love, libido, and so on. If one honors God, the sun or the fire, then one honors one's own vital force, the libido. It is, as Senica 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 marvelous play with oneself would appear absurd. There must be something more than this, however, because notwithstanding its absurdity. It is in a certain sense conformable to the purpose in the highest degree. To bear a god within oneself signifies a great deal. It is a guarantee of happiness of power. indeed even of omnipotence as far as these attributes belong to the deity. To bear God within oneself signifies just as much as to be God oneself in Christianity where it is true the grossly central representations and symbols are weeded out as carefully as possible which seems to be a continuation of the poverty of symbols of the Jewish cult. There are to be found plain traces of this psychology. There are even plainer traces to be sure in the becoming one with God in those mysteries closely related to the Christian where the mystic himself is lifted up to divine adoration through initiatory rights. At the close of the consecration into the Isis mysteries, the mystic was crowned with the palm crown. He was placed on a pedestal and worshiped as Helios. In the magic papyrus of the mythic liturgy published by Dedric, there is the sacred word of the consecrated one. I am a star wandering about with you and flaming up from the depths. The mystic in religious ecstasies put himself on a plane with the stars just as a saint of the middle ages put himself by means of a stigmata on a level with Christ. St. Francis of Aissi expressed this in a truly pagan manner even as far as a close relationship with the brother son and the sister moon. These representations of becoming one with God are very ancient. The old belief remove the becoming one with God until the time after death. The mysteries however suggest this as taking place already in this world. A very old text brings most beautifully before one this unity with God. It is the song of triumph of the ascending soul. I am the god atam. I who alone was. I am the god ray at his first splendor. I'm the great god self-created god of gods to whom no other god compares. I was yesterday and no tomorrow the battleground of gods was made when I spoke. I know the name of that great god who terries therein. I am that great phoenix who is in helopouloolis who there keeps account of all there is of all that exists. I am the god men at his coming forth who placed the feathers upon my head. I am in my country. I come into my city daily. I am together with my father at my impurity is driven away and the sin which was in me is overcome. I wash myself in those two great pools of water which are in Hera Cleopouloolis and which is purified the sacrifice of mankind for that great God who abideth there. I go on my way to where I wash my head in the sea of the righteous. I arrive at this land of the glorified and enter through the splendid portal. Thou who standest before me stretch out to me thy hands. It is I. I am become one of thee. Daily am I together with my father atam.

The identification with God necessarily has as a result the enhancing of the meaning and power of the individual. that seems first of all to have been really its purpose, a strengthening of the individual against his all too great weakness and insecurity in real life. This great megalomania thus has a genuinely pitiable background. The strengthening of the consciousness of power is however only an external result of the becoming one with God. Of much more significance are the deeper lying disturbances in the realm of feeling. Whoever introverts libido, that is to say, whoever takes it away from a real object without putting in its place a real compensation, is overtaken by the inevitable results of introversion. The libido which is turned inward into the subject awakens again from among the sleeping remembrances, one which contains the path upon which earlier the libido once had come to the real object. At the very first and in foremost position, it was father and mother who were the objects of the childish love. They are unequaled and imperishable. Not many difficulties are needed in an adult's life to cause those memories to reawaken and to become effectual. In religion, the regressive reanimation of the father mother Imagco is organized into a system. The benefits of religion are the benefits of parental hands. Its protection and its peace are the results of parental care upon the child. Its mystic feelings are the unconscious memories of the tender emotions of the first childhood. Just as the hymn expresses it, I am in my country. I come into my city daily am I together with my father at the visible father of the world is however the son the heavenly fire. Therefore father god son fire are mythologically synonymous. The well-known fact that in the sun's strength the great regenerative power of nature is honored shows plainly very plainly to anyone to whom as yet it may not be clear that in the deity man honors his own libido and naturally in the form of the image or symbol of the present object of transference. This symbol faces us in an especially marked manner in the third logos of the deterric papyrus. After the second prayer, stars come from the disk of the sun to the mystic. Five pointed in quantities filling the whole air. If the sun's disc has expanded, you will see an immeasurable circle and fiery gates which are shut off. The mystic utters the following prayer. Hear me. Grant me my prayer. Binding together the fiery bolts of heaven with spirit. Two body fiery sky. Creator of humanity. Fire breathing, fiery spirited spiritual being, rejoicing and fire beauty of humanity, ruler of humanity or fiery body, lightgiver to men, fire scattering, fire agitated life of humanity, fire world, mover of men who confounds with thunder, famed among men, increasing the human race, enlightening humanity, conqueror of stars. The invocation is, as one sees, almost inexhaustible in light and fire attributes, and can be likened in its extravagance only to the synonymous attributes of love of the mystic of the Middle Ages. Among the innumerable texts which might be used as an illustration of this, I select a passage from the writings of Mechild van Majberg 1212 to 1277. Oh Lord, love me excessively and love me often and long. The often you love me so much, the pure do I become, the more excessively you love me, the more beautiful I become. The longer you love me, the more holy will I become here upon earth. God answered that I love you often that I have from my nature, for I myself am love. That I love you excessively that I have from my desire, for I to desire that men love me excessively. That I love you long that I have from my everlastingness, for I am without end.

The religious regression makes use indeed of the parent image without however consciously making it an object of transference for the incest horror forbids that it remains rather as a synonym for example of the father or of God or the more or less personified symbol of the sun and fire. Sun and fire that is to say the fractifying strength and heat are attributes of the libido. In mysticism, the inwardly perceived divine vision is often merely sun or light and is very little or not at all personified. In the mythic liturgy, there is found for example a significant quotation. The path of the visible gods will appear through the sun, the god my father. Hildigard von Benjen 1100 to 1178 expresses herself in the following manner. But the light I see is not local but far off and brighter than the cloud which supports the sun. I can in no way know the form of this light since I cannot entirely see the sun's disc. But within this light I see at times and infrequently another light which is called by me the living light. But when and in what manner I see this I do not know how to say. And when I see it all weariness and need is lifted from me then too I feel like a simple girl and not like an old woman. Simeon the new theologian 970 to 1040 says the following. My tongue lacks works and what happens in me my spirit sees clearly but does not explain. It sees the invisible that emptiness of all forms simple throughout not complex and in extent infinite for it sees no beginning and it sees no end. It is entirely unconscious of the meanings and does not know what to call that which it sees. Something complete appears it seems to me not indeed through the being itself but through a participation. For you enkindle fire from fire, and you receive the whole fire, but this remains unddeinished and undivided as before. Similarly, that which is divided, separates itself from the first, and like something corporeal, spreads itself into several lights. This, however, is something spiritual, immeasurable, indivisible, and inexhaustible. For it is not separated when it becomes many, but remains undivided and is in me and enters within my poor heart like a sun or circular disc of the sun, similar to the light, for it is a light. That that thing perceived as inner light, as the son of the other world is longing, is clearly shown by Simeon's words. And following it, my spirit demanded to embrace the splendor of beheld. But it found it not as creature and did not succeed in coming out from among created beings so that it might embrace that uncreated and uncomprehended splendor. Nevertheless, it wandered everywhere and strove to behold it. It penetrated the air. It wandered over the heavens. It crossed over the abysses. It searched, as it seemed, to it the ends of the world. But in all of that it found nothing for all was created. And I lamented and was sorrowful and my breast burned and I lived as one distraught mind. But it came as it would and descending like a luminous mystic cloud. It seemed to envelop my whole head so that dismayed I cried out. It left me alone. And when I troubled sought for it, I realized suddenly that it was in me myself. And in the midst of my heart, it appeared as the light of a spherical sun.

In nich's glory and eternity, we meet with an essentially similar symbol. Hush, I see vastness, and of vastly things shall man be done, unless he can enshrine them with his words. Then take the night which brings the heart upon thy tongue, charmed wisdom mine. I look above there rolls the star strewn sea oh night mute silence voiceless cry of stars and low a sign the heaven its verge on bars a shining constellation falls towards me it is not astonishing if nse's great inner loneliness calls again into existence certain forms of thought which the mystic ecstasy of the old cults has elevated to ritual representation in the visions of the methic liturgy we have to deal with many similar representations which we can now understand without difficulty as the ecstatic symbol of the libido. After you have said the second prayer, when silence is twice commanded, then whistle twice and snap twice, and straightway you will see many five-pointed stars coming down from the sun and filling the whole lower air. But say once again, silence, silence. And you, Neophite, will see the circle and fiery doors cut off from the opening disc of the sun. Silence is commanded. Then the vision of light is revealed. The similarity of the mystic's condition and NZ's poetical vision is surprising. Nietze says constellation. It is well known that constellations are chiefly theo or anthropomorphic symbols. The papyrus says fivefingered stars similar to the rosy fingered EOS which is nothing else than an anthropomorphic image. Accordingly, one may expect from that that by long gazing a living being would be formed out of the flame image a star constellation of Theorio or anthropomorphic nature for the symbolism of libido does not end with sun, light and fire but makes use of holy other means of expression. I yield precedence to Nietze the beacon. Here where the island grew amid the seas, the sacrificial rock high towering. Here under darkling heavens, Zerahustra lights his mountain fires. These flames with gray white belly in cold distances sparkle their desire. Stretches its neck towards ever pure heights. A snake upered in impatience. This signal I set up there before me. This flame is mine own soul insatiable for new distances speeding upward upward its silent heat at all lonely ones I now throw my fishing rod give answer to the flames impatience let me the fisher on high mountains catch my seventh last solitude here libido becomes fire flame and snake the Egyptian symbol of the living disc of the sun the disc with the two entwining snakes contains the combin combination of both the libido analogies. The disk of the sun with its fractifying warmth is analogous to the fractifying warmth of love. The comparison of the libido with sun and fire is in reality analogous. There is also a causitive element in it for sun and fire as beneficent powers are objects of human love. For example, the sun hero Mithra is called the well-beloved. In Nichch's poem, the comparison is also a causitive one, but this time in a reversed sense. The comparison with the snake is unequivocally phallic, corresponding completely with the tendency in antiquity which was to see in the symbol of the fallus the quintessence of life and fruitfulness. The fallus is the source of life and libido the greater creator and worker of miracles and as such it received reverence everywhere. We have therefore three designating symbols of the libido. First the comparison by analogy as sun and fire. Second, the comparisons based on causitative relations as a object comparison. The libido is designated by its object. For example, the beneficent sun. B the subject comparison in which the libido is designated by its place of origin or by analogies of this for example by fallus or analogous snake. To these two fundamental forms of comparison, still a third is added in which the tersam comparion is the activity. For example, the libido is dangerous when fckundating like the bull through the power of its passion, like the lion, like the raging boar when in heat, like the everruting ass, and so on. This activity comparison can belong equally well to the category of the analogous or to the category of the causitive comparisons. The possibilities of comparison mean just as many possibilities for symbolic expression. And from this basis all the infinitely varied symbols so far as they are libido images may properly be reduced to a very simple route that is just to libido and its fixed primitive qualities. This psychologic reduction and simplification is in accordance with the historic efforts of civilization to unify and simplify to synretatize the endless number of the gods. We come across this desire as far back as the old Egyptians where the unlimited polytheism as exemplified in the numerous demons of places finally necessitated simplification. All the various local gods, Aman of Thieves, Horus of Eu, Horus of the East, Kunam of Elephantine, Atam of Helopoulos and others became identified with the sun god Ray. In the hymns to the sun, the composite being Aman Rayar Marcus Atam was invoked as the only god which truly lives. Ammen Hotep the fourth 18th dynasty went the furthest in this direction. And he replaced all former gods by the living great disc of the sun. The official title reading, the sun ruling both horizons, triumphant in the horizon in his name, the glittering spender which is in the sun's disc. And indeed, Arman adds, "The sun as a god should not be honored, but the sun itself as a planet which imparts through its rays the infinite life which is in it to all living creatures." Amen Hotep I 4th by his reform completed a work which is psychologically important. He united all the bull ram crocodile and pile dwelling gods into the disk of the sun and made it clear that their various attributes were compatible with the sun's attributes. A similar fate overtook the helenic and Roman polytheism through the sincistic efforts of later centuries. The beautiful prayer of Lucius to the queen of the heavens furnishes an important proof of this. Queen of heaven, whether thou art the genie series, the prime parent of fruits, or whether thou art celestial Venus, or whether thou art the sister of Feebas, or whether thou art Proina, terrific, with midnight howlings, with that feminine brightness of thine illuminating the walls of every city. This attempt to gather again into a few units the religious thoughts which were divided in countless variations and personified in individual gods according to their polytheistic distribution and separation makes clear the fact that already at an earlier time analogies had formally arisen. Heroditus is rich in just such reference as not to mention the systems of the helenic Roman world opposed to the endeavor to form a unity there stands a still stronger endeavor to create again and again a multiplicity so that even in the so-called severe monotheistic religions as Christianity for example the polytheistic tendency is irrepressible the deity is divided into three parts at least to which is added the feminine deity of Mary and the numerous company of the lesser gods, the angels and saints respectively. These two tendencies are in constant warfare. There's only one god with countless attributes or else there are many gods who are then simply known differently according to lo locality and personifies sometimes this sometimes that attribute of the fundamental thought an example of which we have seen about in the Egyptian gods.

With this we turn once more to nich's poem the beacon. We found the flame there used as an image of the libido theomorphically represented as a snake also as an image of the soul. This flame is mine own soul. We saw that the snake is to be taken as a phallic image of the libido appeared in impatience and that this image also attribute of the conception of the sun. The Egyptian son idol is an image of the libido in the combination of sun and fallus. It is not a wholly strange conception, therefore that the sun's disc is represented with a penis as well as with hands and feet. We find proof for this idea in a peculiar part of the mythic liturgy. In like manner of the so-called tube, the origin of the ministering wind will become visible, for it will appear to you as a tube hanging down from the sun. This extremely important vision of a tube hanging down from the sun would produce in a religious text such as that of the methic liturgy a strange and at the same time meaningless effect if it did not have the phallic meaning. The tube is the place of origin of the wind. The phallic meaning seems very faint in this idea but one must remember that the wind as well as the sun is a fructoifier and creator. This has already been pointed out in a footnote. There is a picture by a Germanic painter of the middle ages of the concept immaculata which deserves mention here. The conception is represented by a tube or pipe coming down from heaven and passing beneath the skirt of Mary. Into this lies the Holy Ghost in the form of a dove for the impregnation of the mother of God. Oenegger discovered the following hallucination in an insane man. Paranoid dement. The patient sees in the sun an upright tail similar to an erected penis. When he moves his head back and forth, then to the sun's penis raised back and forth in a like manner, and out of that the wind arises. This strange hallucination remained unintelligible to us for a long time until I became acquainted with a methic liturgy and its visions. this hallucination through an illuminating light as it appears to me upon a very obscure place in the text which immediately follows the passage previously cited. Me translate this very clearly and towards the regions westward as though it were an infinite east wind. But if the of the wind towards the regions of the east should be in service in the like fashion shalt thou see towards the regions of that side the converse of the sight in the original. th is the vision the thing seen and not means properly the clearing away the sense of the text according to this might be the thing seen may be carried or turned sometimes here sometimes there according to the direction of the wind the o is the tube the place of origin of the wind which turns sometimes to the east sometimes to the west and one might add generates the corresponding wind the vision of the insane man coincides Astonishing with the description of the movement of the tube. The various attributes of the sun separated into a series appear one after the other in the Mithraic liturgy. According to the vision of Helios, seven maidens appear with the heads of snakes and seven gods with the heads of black bulls.

End of section nine. Section 10 of Psychology of the Unconscious by Carl Jung. This LibriVox recording is in the public domain. Section 10.

It is easy to understand the maiden as a symbol of the libido used in the sense of causitive comparison. The snake in paradise is usually considered as feminine as the seductive principle in woman and is represented as feminine by the old artists. Although properly the snake has a phallic meaning through a similar change of meaning. The snake in antiquity becomes the symbol of the earth which on its side is always considered feminine. The bull is the well-known symbol for the fruitfulness of the sun. The bull gods in the methic liturgy were called guardians of the axis of the earth by whom the axle of the orb of the heavens was termed. The divine man mithra also had the same attributes. He is sometimes called the soul in wictus itself sometimes the mighty companion and ruler of Helios. He holds in his right hand the bear constellation which moves and turns the heavens. The bullheaded gods equally the Greek counterpart with Mithra himself to whom the attribute young one the newcomer is given are merely attributive components of the same divinity. The chief god of the Mththeric liturgy is himself subdivided into Mithra and Helios. The attributes of each of these are closely related to the other. Of Helios, it is said, you will see the god youthful, graceful, with glowing locks in a white garment, and a scarlet cloak with a fiery helmet. of Mithra. It is said, "You will see a god very powerful with a shining countenance, young with golden hair, clothed in white vestments, with a golden crown, holding in his right hand a bulock's golden shoulder, that is the bare constellation, which wandering hourly up and down moves and turns the heavens, and out of his eyes you will see lightning spring forth, and from his body stars. If we place fire and gold as essentially similar, then a great accord is found in the attributes of the two gods.

To these mystical pagan ideas, they're deserve to be added the probably almost contemporaneous vision of revelation. And being turned, I saw seven golden candlesticks. And in the midst of the candlesticks, one like unto the Son of Man, clothed with a garment down to the foot, and g about at the breast with a golden girdle. And his head and his hair were white as white wool, white as snow, and his eyes were as a flame of fire, and his feet like unto burnished brass, as if it had been refined in a furnace, and his voice as the sound of many waters. And he had in his right hand seven stars. And out of his mouth proceeded a sharp two-edged sword, and his countenance was as the sun shineth in his strength. Revelation 1:12. Following lines. And I looked, and beheld a white cloud. And upon the cloud I saw one sitting like under the son of man, having on his head a golden crown, and in his hand a sharp sickle. Revelations 14:14. And his eyes were as a flame of fire, and upon his head were many diadems. And he was arrayed in a garment sprinkled with blood. And the armies which were in heaven followed him upon white horses clothed in fine linen, white and pure, and out of his mouth proceeded a sharp sword. Revelation 19:12-15.

One need not assume that there is a direct dependency between the apocalypse and the methodic liturgy. The visionary images of both texts are developed from a source not limited to one place but found in the soul of many diverse people because the symbols which arise from it are too typical for it to belong to one individual only. I put these images here to show how the primitive symbolism of light gradually developed with the increasing depth of the vision into the idea of the sun hero the well-beloved. The development of the symbol of light is thoroughly typical. In addition to this, perhaps I might call to mind the fact that I have previously pointed out this course with numerous examples, and therefore I can spare myself the trouble of returning to this subject. These visionary occurrences are the psychological roots of the sun coronations in the mysteries. Its right is religious hallucination congealed into liturggical form which on account of its great regularity could become a generally accepted outer form. After all this it is easily understood how the ancient Christian church on one side stood in and a special bond to Christ as soul noas and on the other side had a certain difficulty in freeing itself from the earthly symbols of Christ. Indeed, Pho of Alexandria saw in the sun the image of the divine logos or of the deity especially day some nis 185 in an ambrosian hymn Christ is invoked by oh soul salutis and so on at the time of Marcus Aurelius melaton in his work called Christ the Ilios the rising sun the only sun rising from heaven. Still more important is a passage from Sudu Cyprien. Oh, how remarkable a providence that Christ should be born on the same day on which the sun moves onward, the cal of April, the fourth holiday. And for this reason, the prophet Malachi spoke to the people concerning Christ. Unto you shall the son of righteousness arise with healing in his wings. This is the son of righteousness. In his wings healing shall be displayed. In a work nominally attributed to John Cry susten occurs this passage. Moreover, the Lord is born in the month of December in the winter on the eighth cal of January when the ripe olives are gathered so that the oral that is the crism may be produced. Moreover, they call it the birthday of the unconquered one who in any case is as unconquered as our Lord who conquered death itself. Or why should they call it the birthday of the son? He himself is the son of righteousness. Concerning whom Malachi the prophet spoke, "The Lord is the author of light and of darkness. He is the judge spoken of by the prophet as the son of righteousness." According to the testimony of Ucius of Alexandria, the Christians also shared in the worship of the rising sun which lasted into the fifth century. A woe to the worshippers of the sun and the moon and the stars. Pride know many worshippers and prayer sayers to the sun. For now at the rising of the sun they worship and say have mercy on us and not only the sonnostics and the heretics do this but also Christians who leave their faith and mix with the heretics. Augustine preached emphatically to the Christians known as dominus. Soul factors said parquactus fest nquis carnala sapian solumist christristum intelligendum petard art has preserved much of the remnants of sun worship thus the nimbus around the head of Christ and the halo of the saints in general. The Christian legends also attribute many fire and light symbols to the saints. The twel apostles for example are likened to the 12 signs of the zodiac and are represented therefore with a star over the head. It is not to be wondered at that the heathen asulan of considered the son as the Christian god among the manacans god was really the son. One of the most remarkable works extent where the pagan as helenic and christian intermingle is the text edited by worth. This is a book of fables but nevertheless a mind for near Christian fantasies which gives a profound insight into Christian symbolism. In this is found the following magical dedication to Zeus the great sun god, the king, the savior. In certain parts of Armenia, the rising sun is still worshiped by Christians that it may let its foot rest upon the faces of the worshippers. The foot occurs as an anthropomorphic attribute and we have already met the theoromorphic attribute in the feathers and the sun fallus. Other comparisons of the sun's ray as knife, sword, arrow and so on have also as we have learned from the psychology of the dream a phallic meaning at bottom. This meaning is attached to the foot as I here point out and also to the feathers or hair of the sun which signify the power or strength of the sun. I refer to the story of Samson to that of the apocalypse of Baroo concerning the phoenix bird which flying before the sun loses its feathers and exhausted is strengthened again in an ocean bath at evening.

Under the symbol of moth and sun, we have dug down into the historic depths of the soul. And in doing this we have uncovered an old buried idol, the youthful beautiful fire encircled and halo crowned sun hero who forever unattainable to the mortal wanders upon the earth causing night to follow day, winter, summer, death, life, and who returns again in rejuvenated splendor and gives light to new generations. The longing of the dreamer concealed behind the moth stands for him. The ancient pre-aziatic civilizations were acquainted with a sun worship having the idea of a god dying and rising again. Osiris, Tamuz, Addis Adonis, Christ, Ethra and his bull, Phoenix and so on. The beneficent power as well as the destroying power was woripped in fire. The forces of nature always have two sides as we have already seen in the God of Job. This reciprocal bond brings us back once more to Miss Miller's poem. Her reminiscences support our previous supposition that the symbol of moth and sun is a condensation of two ideas about one of which we have just spoken, the other is the moth and the flame. as the title of a play about the contents of which the author tells us absolutely nothing. Moth and flame may easily have the well-known erotic meaning of flying around the flame of passion until one's wings are burned. The passionate longing, that is to say, the libido has its two sides. It is power which beautifies everything and which under other circumstances destroys everything. It often appears as if one could not accurately understand in what the destroying quality of the creative power consists. A woman who gives herself up to passion, particularly under the present day condition of culture, experiences the destructive side only too soon. One has only to imagine oneself a little away from the everyday moral conditions in order to understand what feelings of extreme insecurity overwhelm the individual who gives himself unconditionally over to fate. To be fruitful means indeed to destroy oneself because with the rise of the succeeding generation the previous one has passed beyond its highest point. Thus our descendants are our most dangerous enemies whom we cannot overcome for they will outlive us and therefore without fail will take the power from our infeebled hands. The anxiety in the face of the erotic fate is wholly understandable for there is something immeasurable therein. Fate usually hides unknown dangers and the perpetual hesitation of the neurotic. To venture upon life is easily explained by his desire to be allowed to stand still so as not to take part in the dangerous battle of life. Whoever renounces the chance to experience must stifle in himself the wish for it and therefore commits a sort of self murder. From this the death fantasies which readily accompany the renunciation of the erotic wish are made clear. In the poem, Miss Miller has voiced these fantasies. She adds further to the material with the following. I have been reading a selection from one of Byron's poems which pleased me very much and made a deep and lasting impression or over the rhythm of my last two verses for I the source etc. and the two lines of barren are very similar. Now let me die as I have lived in faith nor tremble though the universe should quake. This reminiscence with which the series of ideas is closed confirms the death fantasies which follow from renunciation of the erotic wish. The quotation comes which Miss Miller did not mention from an uncompleted poem of barren called heaven and earth. The whole verse follows. Still blessed be the Lord for what is past, for that which is, for all are his, from first to last. Time, space, eternity, life, death, the vast known and immeasurable unknown, he made and can I make, and shall I, for a little gasp of breath, blaspheme, and groan. No, let me die as I have lived in faith, nor quiver, though the universe may quake. The words are included in a kind of praise or prayer spoken by a mortal who is in hopeless flight before the mounting deluge. Miss Miller puts herself in the same situation in her quotation. That is to say, she readily lets it be seen that her feeling is similar to the despondency of the unhappy ones who find themselves hardpressed by the threatening mounting waters of the deluge. With this the writer allows us a deep look into the dark abyss of her longing for the son hero. We see that her longing is in vain. She is immortal only for a short time born upwards into the light by means of the highest longing and then sinking to death or much more urged upwards by the fear of death like the people before the deluge and in spite of the desperate conflict irretrievably given over to destruction. This is a mood which recalls vividly the closing scene in Sino de Burak. Surreal deep Say no. We already know sufficiently well what longing and what impulse it is that attempts to clear away for itself to the light. But that it may be realized quite clearly and irrevocably. It is shown plainly in the quotation no let me die which confirms and completes all earlier remarks. The divine, the muchbeloved, who is honored in the image of the sun is also the goal of the longing of our poet. Baron's heaven and earth is a mystery founded on the following passage from Genesis chapter 62. And it came to pass that the sons of God saw the daughters of men that they were fair and they took them wise of all that they chose. Byron offers as a further motif for his poem the following passage from Cridge and Woman wailing for her demon lover. Byron's poem is concerned with two great events, one psychologic and one taluric, the passion which throws down all barriers and all the terrors of the unchained powers of nature. A parallel which has already been introduced into our earlier discussion. The angels Samiasa and as a zeal burn with sinful love for the beautiful daughters of Cain, Anna and Hal Bama and force away through the barrier which is placed between mortal and immortal. They revolt as Lucifer once did against God. And the archangel Raphael raises his voice warningly. But man hath listened to his voice and ye to woman's. Beautiful she is. The serpent's voice less subtle than her kiss. The snake but vanquished dust, but she will draw a second host from heaven to break heaven's law. The power of God is threatened by the seduction of passion. A second fall of angels menaces heaven. Let us translate this mythologic projection back into the psychologic from whence it originated. Then it would reach the power of the good and reasonable ruling. The world wisely is threatened by the chaotic primitive power of passion. Therefore, passion must be exterminated, that is to say, projected into mythology. The race of Cain and the whole sinful world must be destroyed from the roots by the deluge. It is the inevitable result of that sinful passion which has broken through all barriers. Its counterpart is the sea and the waters of the deep and the floods of rain. The generating fructifying and maternal waters as the Indian mythology refers to them. Now they leave their natural bounds and surge over the mountaintops engulfing all living things for passion destroys itself. The libido is God and devil. With the destruction of the sinfulness of the libido, an essential portion of the libido would be destroyed. Through the loss of the devil, God himself suffered a considerable loss, somewhat like an amputation upon the body of the divinity. The mysterious hint in Raphael's lament concerning the two rebels, Samyasa and Azazil, suggests this. Why cannot this earth be made or be destroyed without involving ever some vast void in the immortal ranks? Love raises man not only above himself but also above the bounds of his mortality and earthliness up to divinity itself. In the very act of raising him, it destroys him. Mythologically, this self-presumption finds its striking expression in the building of the heaven high tower of Babel, which brings confusion to mankind. In Byron's poem, it is the sinful ambition of the race of Cain, for love of which it makes even the stars subservient, and leads away the sons of God themselves. If indeed longing for the highest things, if I may speak so, is legitimate, then it lies in the circumstances that it leaves its human boundaries, that of sinfulness and therefore destruction. The longing of the moth for the star is not absolutely pure and transparent, but glows in sultry mist. For man continues to be man. Through the excess of his longing, he draws down the divine into the corruption of his passion. Therefore, he seems to raise himself to the divine. But with that, his humanity is destroyed. Thus, the love of Anna and Ao Lebama for their angels becomes the ruin of gods and men. The invocation with which Cain's daughters implore their angels is psychologically an exact parallel to Miss Miller's poem, Anna. Sarap from thy sphere, whatever star contains thy glory. In the eternal depths of heaven, albeit thou watchest with the seven, though through space infinite and hory, before thy bright wings worlds will be driven. Yet here, oh, think of her who holds thee dear, and though she nothing is to thee, yet think that thou art all to her. Eternity is in thy years unborn, undying beauty in thine eyes. With me thou cast not sympathize, except in love, and there thou must acknowledge that more loving dust mer wept beneath the skies. Thou walkest by many worlds. Thou seeest the face of him who made thee great, as he hath made of me the least of those cast out from Eden's gate. Yet Sarif dear, oh here, for thou hast loved me, and I would not die until I know, but I must die in knowing that thou forgetst in thine eternity her whose heart death could not keep from overflowing. For the immortal essence, as thou art, great is there love who love in sin and fear, and such I feel are waging in my heart, a war unworthy to an adamite. Forgive my sap, that such thoughts appear, for sorrow is our element. The hour is near, which tells me we are not abandoned quite appear, appear, Sarah, my own as a zeal, be but here, and leave the stars to their own light. Aola Bama, I call thee, Iwait thee, and I love thee. Though I be formed of clay, and thou of beans, more bright than those of day on Eden's streams, thine immortality cannot repay with love more warm than mine, my love. There is a ray in me, which though forbidden yet to shine, I feel was lighted at thy gods and mine. It may be hidden long, death and decay. Our mother Eve bequeeved us, but my heart defies it. Though this life must pass away, is that a cause for thee and me to part? I can share all things, even immortal sorrow, for thou hast spent to share life with me, and shall I shrink from thine eternity? No, though the serpent sting should pierce me through, and thou thyself wart like the serpent coil around me still, and I will smile and curse thee not, but hold thee in as warm a fold as, but descend and prove a mortal's love for an immortal. The apparition of both angels which follows the invocation is as always a shining vision of light. A whole bama the clouds

From off their opinions, flinging as though they bore tomorrow's light. Anna, but if our father see the sight, Obama, he would but deem it was the moon rising unto some sorcerer's tomb an hour too soon. Anna, lo, they have kindled all the rest like a returning sunset on Ararat's late secret crest. A wild and many colored bow, the remnant of their flashing path now shines.

At the sight of this many colored vision of light where both women are entirely filled with desire and expectation, Anna makes use of a simile full of presentiment which suddenly allows us to look down once more into the dismal dark depths out of which for a moment the terrible animal nature of the mild god of light emerges. And now behold, it hath returned to night as rippling foam, which the Leviathan hath lashed from his unfathomable home, when sporting on the face of the calm deep, subsides soon after he again hath dashed down to where the oceans fountains sleep.

Thus like the Leviathan, we recall this overpowering weight in the scale of God's justice in regard to the man Job. There where the deep sources of the ocean are, the Leviathan lives. From there, the all-destroying flood ascends. The all-engulfing flood of animal passion. That stifling, compressing feeling of the onward surging impulse is projected mythologically as section 11 of Psychology of the Unconscious by Carl Jung.

This LibriVox recording is in the public domain. Part two, chapter 1, aspects of the libido. Before I enter upon the contents of this second part, it seems necessary to cast a backward glance over the singular train of thought which the analysis of the poem, "The Moth to the Sun," has produced. Although this poem is very different from the foregoing hymn of creation, closer investigation of the longing for the sun has carried us into the realm of the fundamental ideas of religion and astral mythology, which ideas are closely related to those considered in the first poem.

The creative God of the first poem, whose dual nature, moral and physical, was shown especially clearly to us by Job, has in the second poem a new qualification of astral mythological, or to express it better, of astrological character. The god becomes the sun, and in this finds an adequate natural expression, quite apart from the moral division of the god-idea into the heavenly father and the devil. The sun is, as Rêna remarked, really the only rational representation of God, whether we take the point of view of the barbarians of other ages or that of the modern physical sciences. In both cases, the sun is the parent god, mythologically, predominantly the father god, from whom all living things draw life. He is the fructifier and creator of all that lives, the source of energy of our world.

The discord into which the soul of man has fallen through the action of moral laws can be resolved into complete harmony through the sun as the natural object which obeys no human moral law. The sun is not only beneficial but also destructive. Therefore, the zodiacal representation of the august heat is the herd-devouring lion, whom the Jewish hero Samson killed in order to free the parched earth from this plague. Yet it is the harmonious and inherent nature of the sun to scorch, and its scorching power seems natural to men. It shines equally on the just and on the unjust, and allows useful living objects to flourish as well as harmful ones. Therefore, the sun is adapted as nothing else to represent the visible God of this world. That is to say, that driving strength of our own soul which we call libido, and whose nature it is to allow the useful and injurious, the good and the bad, to proceed.

That this comparison is no mere play of words, as taught us by the mystics. When by looking inwards, introversion, and going down into the depths of their own being, they find in their heart the image of the sun, they find their own love or libido, which with reason, I might say with physical reason, is called the sun. For our source of energy and life is the sun. Thus our light-substance as an energetic process is entirely sun. Of what special sort this sun-energy seen inwardly by the mystic is, is shown by an example taken from the Hindu mythology.

From the explanation of part three of the Vâjasaneyi-Samhitâ, we take the following quotation which relates to the Rudra. "To Yay, the one Rudra, who all these worlds with ruling power, death-rule, stands not for any second behind those that are born; he stands at ending time, he gathers all the worlds he hath evolved, protector. He, three, he hath eyes on all sides. On all sides surely hath faces, arms surely on all sides, on all sides feet. With arms, with wings, he tricks them out, creating heaven and earth, the only God. Four, who of the gods is both the source and growth, the lord of all, the Rudra, mighty seer, who brought the shining germ of old into existence. May he with reason pure conjoin us."

These attributes allow us clearly to discern the all-creator, and in him the sun which has wings and with a thousand eyes scans the world. The following passages confirm the text and join to it the idea most important for us, that God is also contained in the individual creature.

"Seven. Beyond this world, the Brahman, beyond the mighty one in every creature hid according to its form. The one encircling Lord of all, him having known, immortal they become. Eight. I know this mighty man, sunlike beyond the darkness, him and him only knowing, one crosseth over death. No other path at all is there to go. Eleven. Spread over the universe is he, the Lord. Therefore, as all-Pâdôra, he's benign. The powerful God, the equal of the sun, is in that one. And whoever knows him is immortal."

Going on further with the text, we come upon a new attribute which informs us in what form and manner Rudra lived in men.

"Twelve. The mighty monarch, he, the man, the one who doth the essence start towards that piece of perfect stainlessness, lordly, exhaustless light. Thirteen. A man the size of a thumb. The inner self sits ever in the heart of all that's born by mind. Mind ruling in the heart is he revealed, that they who know, immortal they become. Fourteen. The man of the thousands of heads and thousands of eyes and thousands of feet covering the earth on all sides. He stands beyond ten finger-breadths. Fifteen. The man is verily this all, both what has been and what will be, Lord too of deathlessness which for all else surpasses."

Important parallel quotations are to be found in the Kathopanishad, section 2, part 4.

"Twelve. The man of the size of a thumb resides in the midst within the self of the past and the future, the Lord. Thirteen. The man of the size of a thumb, like flame, free from smoke, of past and of future. The Lord, the same is today, tomorrow the same will he be."

Who this "thumb" is can easily be divined. The phallic symbol of the libido. The phallus is this hero-dwarf who performs great deeds. He, this ugly god in homely form, who is the great doer of wonders, since he is the visible expression of the creative strength incarnate in man.

This extraordinary contrast is also very striking in Faust, the mother scene. Mephistopheles: "I'll praise thee. Here we separate. I see thou knowest the devil thoroughly. Here, take this key." Faust: "That little thing?" Mephistopheles: "Take hold of it. Not undervaluing." Faust: "It glows. It shines. Increases in my hand." Mephistopheles: "How much it is worth, thou soon shalt understand. The key will send the true place from all others. Follow it down. It will lead thee to the mothers."

Here the devil again puts into Faust's hand the marvelous tool, a phallic symbol of the libido. As once before in the beginning, the devil in the form of the black dog accompanied Faust when he introduced himself with the words: "Part of that power not understood, which always wills the bad and always creates the good." United to this strength, Faust succeeded in accomplishing his real life task, at first through evil adventure and then for the benefit of humanity. For without the evil, there is no creative power.

Here in the mysterious mother's scene, where the poet unveils the last mystery of the creative power to the initiated, Faust has need of the phallic magic wand, in the magic strength of which he has at first no confidence, in order to perform the greatest of wonders, namely, the creation of Paris and Helen. With that vow attains the divine power of working miracles, and indeed only by means of this small, insignificant instrument.

This paradoxical impression seems to be very ancient. For even the Upanishads could say the following of the dwarf god:

"Nineteen. Without hands, without feet, he moveth, he graspeth; eyeless, he seeth, and earless, heareth. He knoweth what is to be known. Yet is there no knower of him. Him called the first mighty, the man. Twenty. Smaller than small, yet greater than great, in the heart of this creature the self-death repose, etc."

The phallus is the being which moves without limbs, which sees without eyes, which knows the future, and as symbolic representative of the universal creative power existent everywhere, immortality is vindicated in it. It is always thought of as entirely independent, an idea current not only in antiquity but also apparent in the pornographic drawings of our children and artists. It is a seer, an artist, and a worker of wonders. Therefore, it should not surprise us when certain phallic characteristics are found again in the mythological seer, artist, and sorcerer, Faustan the smith, and Mani, the founder of Manichaeism, whose followers were also famous. They have crippled feet. The ancient seer Malampus possessed the suggestive vein, blackfoot, and it seems also to be typical for seers to be blind. Dwarfed stature, ugliness, and deformity have become especially typical for those mysterious Chthonian gods, the sons of Histas, the Cabiri, to whom great power to perform miracles was ascribed. The name signifies "powerful," and the Samothracian cult is most intimately united with that of the Eleusinian Hermes, who, according to the account of Herodotus, was brought to Attica by the Pelasgians. They are also called the "Great Gods." Their near relations are the Idæan Dactyl or Idæan Thumb, to whom the Mother of the Gods had taught the blacksmith's art.

"The key will send the true place from all others. Follow it down. It will lead thee to the mothers." They were the first leaders, the teachers of Orpheus, and invented the Ephesian magic formulas and the musical rhythms. The characteristic disparity which is shown above in the Upanishad text and in Faust is also found here, since the gigantic Hercules passed as an ideal. The colossal Phrygians, the skilled servants of Rhea, were also Dactyls. The Babylonian teacher of wisdom, Oannes, was represented in a phallic fish form. The two sun-heroes, the Dioscuri, stand in relation to the Cabiri. They also wear the remarkable pointed head-covering, the pælos, which is peculiar to these mysterious gods, and which is perpetuated from that time on as a secret mark of identification. Addis, the elder brother of Christ, wears the pointed cap, just as does Mithra. It has also become traditional for our present-day Chthonian infantile gods, the brownies, penates, and all the typical kind of dwarfs. Freud has already called our attention to the phallic meaning of the hat in modern fantasies. A further significance is that probably the pointed cap represents the foreskin. In order not to go too far from my theme, I must be satisfied here merely to present the suggestion, but at a later opportunity I shall return to this point with detailed proof.

The dwarf form leads to the figure of the divine boy, the pure Eros, the young Dionysus, Jupiter, and Zeus, Tâj-G's, and so on. In the vase-painting of Thebes already mentioned, a bearded Dionysus is represented as Kâ by Poei, together with the figure of a boy as Pis, followed by a caricatured boy's figure designated as Ptoö, and then again a caricatured man which is represented as Mitos. Mitos really means "thread," but in Orphic speech it stands for "semen." It was conjectured that this collection corresponded to a group of statuary in the sanctuary of a cult. This supposition is supported by the history of the cult as far as it is known. It is an original Phoenician cult of father and son, of an old and young Cabiri, who were more or less assimilated with the Grecian gods. The double figures of the adult and the child Dionysus lend themselves particularly to this assimilation. One might also call this the cult of the large and small men.

Now, under various aspects, Dionysus is a phallic god, in whose worship the phallus held an important place. For example, in the cult of the Orgiastic bull Dionysus. Moreover, the phallic Hermae of the god has given occasion for a personification of the phallus of Dionysus in the form of the god Phallês, who is nothing else but a Priapus. He is called a Typus or Ippospankus, comrade, fellow-reveller. Corresponding to this state of affairs, one cannot very well fail to recognize in the previously mentioned Cabiric representation and in the added boy figure the picture of man and his penis. The previously mentioned paradox in the Upanishad text of large and small, of giant and dwarf, is expressed more mildly here by man and boy, or father and son. The motive of deformity which is used constantly by the cult is present also in the face-picture, while the parallel figures to Dionysus and Pis are the characters Mitos and Paros. Just as formerly the difference in size gave occasion for division, so does the deformity here.

Without first bringing further proof to bear, I may remark that from this knowledge especially strong sidelights are thrown upon the original psychological meaning of the religious heroes. Dionysus stands in an intimate relation with the psychology of the early Asiatic God who died and rose again from the dead, and whose manifold manifestations have been brought together in the figure of Christ into a firm personality enduring for centuries. We gain from our premise the knowledge that these heroes, as well as their typical fates, are personifications of a human libido and its typical fates. They are imagery, like the figures of our nightly dreams, the actors and interpreters of our secret thoughts. And since we in the present day have the power to decipher the symbolism of dreams, and thereby surmise the mysterious psychologic history of development of the individual, so away is here open to the understanding of the secret springs of impulse beneath the psychologic development of races.

Our previous trains of thought, which demonstrate the phallic side of the symbolism of the libido, also show how thoroughly justified is the term libido, originally taken from the sexual sphere. This word has become the most frequent technical expression of psychoanalysis for the simple reason that its significance is wide enough to cover all the unknown and countless manifestations of the will in the sense of Schopenhauer. It is sufficiently comprehensive and rich in meaning to characterize the real nature of the psychical entity which it includes. The exact classical significance of the word libido qualifies it as an entirely appropriate term.

Libido is taken in a very wide sense in Cicero: "From the good proceed desire and joy; joy having reference to some present good, and desire to some future one. But joy and desire depend upon the opinion of good. As desire, being inflamed and provoked, is carried on eagerly toward what has the appearance of good, and joy is transported and exalts on obtaining what was desired. For we naturally pursue those things that have the appearance of good and avoid the contrary. Wherefore, as soon as anything that has the appearance of good presents itself, nature incites us to endeavor to obtain it. Now where this strong desire is consistent and founded on prudence, it is by the Stoics called *boulēsis*, and the name which we give it is volition, and this they allow to none but their wise men, and define it thus: Volition is a reasonable desire; but whatever is incited too violently in opposition to reason, that is a lust or an unbridled desire which is discoverable in all fools." (Tusculan Disputations, Cicero, page 403.)

The meaning of the libido here is to wish, and in the Stoical distinction of will, dissolute desire. Cicero used libido in a corresponding sense: "*Agere rem non ratione*." In the same sense, Sallust says: "*Pars ac levis*." In another place, in a milder and more general sense, which completely approaches the analytical use: "*Magis in decorus armis et militaris, ut ab aquis quoque in scorus et convivius leibidinem habebant*." Libido is used for arms and military horses rather than for dissipations and banquets. Also, quote: "*Cui bona libido fieret patrii*, etc." The use of libido is so general that the phrase "*libido ascari*" merely had the significance of "I will it, it pleases me." In the phrase "*aliwam libido*," you're an I like Hesiod, libido had the meaning of urgency. The significance of sexual desire is also present in the classics.

This general classical application of the conception agrees with the corresponding etymological context of the word libido or lubido with *liêt* (more ancient *lubet*), "it pleases me," and *lians* or *lubins*, "gladly, willingly." Sanskrit *lubhyati*, "to experience violent longing." *Lâti*, "excites longing." *Lubda*, "eager." *Loba*, "longing, eagerness." Gothic *liub* and Old High German *liab*, "love," or over in Gothic *liubians* was represented as hope, and Old High German *lobôn*, "to praise." *Lob*, "commemoration, praise, glory." Old Bulgarian *ljubiti*, "to love." *Ljubi*, "love." Lithuanian *laikyti*, "to praise."

It can be said that the conception of libido has developed in the new work of Freud and of his school; it has functionally the same significance in the biological territory as has the conception of energy since the time of Robert Mayer in the physical realm. It may not be so profound to say something more at this point concerning the conception of libido after we have followed the formation of its symbol to its highest expression in the human form of the religious hero.

End of section 11.

Section 12 of Psychology of the Unconscious by Carl Jung. This LibriVox recording is in the public domain. Section 12, Part two, Chapter 2. The conception of the genetic theory of libido. The chief source of the history of the analytic conception of libido is Freud's "Three Contributions to the Sexual Theory." There the term libido is conceived by him in the original narrow sense of sexual impulse, sexual need. Experience forces us to the assumption of a capacity for displacement of the libido, because functions or localizations of non-sexual force are undoubtedly capable of taking up a certain amount of libidinal sexual impetus. Libidinous afflux functions or objects could therefore obtain sexual value which under normal circumstances really have nothing to do with sexuality. From this fact results the Freudian comparison of the libido with a stream which is divisible, which can be dammed up, which overflows into branches, and so on.

Freud's original conception does not interpret everything sexual, although this has been asserted by critics, but recognizes the existence of certain forces, the nature of which are not well known, to which Freud, however, compelled by the notorious facts which are evident to any layman, grants the capacity to receive *alexes* of libido. The hypothetical idea at the basis is the symbol of the triad: primal bundle of impulses, wherein the sexual impulse figures as a partial impulse of the whole system, and its encroachment into the other realms of impulse as a fact of experience. The theory of Freud, branching off from this interpretation, according to which the motor forces of a neurotic system correspond precisely to their libidinal additions to other non-sexual functional impulses, has been sufficiently proven as correct.

It seems to me by the work of Freud and his school, since the appearance of the "Three Contributions" in 1905, a change has taken place in the libido conception. Its field of application has been widened. An extremely clear example of this amplification is this present work. However, I must state that Freud, as well as myself, saw the need of widening the conception of libido. It was paranoia, so closely related to dementia præcox, which seemed to compel Freud to enlarge the earlier limits of the conception. The passage in question, which I will quote here word for word, reads: "A third consideration which presents itself in regard to the views developed here starts the query as to whether we should accept as sufficiently effectual the universal receding of the libido from the outer world in order to interpret from that the end of the world, or whether in this case the firmly rooted possession of the ego must not suffice to uphold the rapport with the outer world. Then one must either let that which we call possession of the libido interest from erotic sources coincide with interest in general, or else take into consideration the possibility that great disturbance in the disposition of the libido can also induce a corresponding disturbance in the possession of the ego. Now these are the problems which we are still absolutely helpless and unfitted to answer. Things would be different could we proceed from a safe fund of knowledge of instinct. But the truth is we have nothing of that kind at our disposal. We understand instinct as the resultant of the reaction of the somatic and the psychic. We see in it the psychical representation of organic forces and take the popular distinction between the ego impulse and the sexual impulse, which appears to us to be in accord with the biological double role of the individual being who aspires to his own preservation as well as to the preservation of the species. But anything beyond this is a structure which we set up and also willingly let fall again in order to orient ourselves in the confusion of the dark processes of the soul. We expect particularly from the psychoanalytic investigations into diseased soul processes to have certain decisions forced upon us in regard to questions of the theory of instinct. This expectation has not yet been fulfilled on account of the still immature and limited investigations in these fields. At present, the possibility of the reaction of libido disturbance upon the possession of the ego can be shown as little as the reverse, the secondary or induced disturbances of the libido processes through abnormal changes in the ego. It is probable that processes of this sort form the distinctive character of the psychosis. The conclusions arising from this in relation to paranoia are at present uncertain. One cannot assert that the paranoic has completely withdrawn his interest from the outer world, nor withdrawn into the heights of repression, as one sometimes sees in certain other forms of hallucinatory psychosis. He takes notice of the outer world. He takes account of its changes. He is stirred to explanations by their influence, and therefore I consider it highly probable that the change relation to the world is to be explained wholly or in great part by the deficiency of the libido interest."

In this passage, Freud plainly touches upon the question whether the well-known longing for reality of the paranoic dement and the dementia præcox patients, to whom I have especially called attention in my book "The Psychology of Dementia Præcox," is to be traced back to the withdrawal of the libidinous affluxes alone, or whether this coincides with the so-called objective interest in general. It is hardly to be assumed that the normal *fun du génie* is maintained only through affluxes of libido or erotic interest. The fact is that in very many cases reality disappears entirely, so that not a trace of psychological adaptation or orientation can be recognized. Reality is repressed under these circumstances and replaced by the contents of the complex. One must of necessity say that not only the erotic interest but the interest in general has disappeared. That is to say, the whole adaptation to reality has ceased. To this category belong the stuporous and catatonic automatons.

I've previously made use of the expression "psychic energy" in my "Psychology of Dementia Præcox" because I was unable to establish the theory of this psychosis upon the conception of the displacement of the effluences of libido. My experience at that time, chiefly psychiatric, did not enable me to understand this theory. However, the correctness of this theory in regard to neurosis, strictly speaking, the transference neurosis, was proven to me later after increased experience in the field of hysteria and compulsion neurosis. In the territory of these neuroses, it is mainly a question whether any portion of the libido which is spared through the specific repression becomes introverted and regressive into earlier paths of transference, for example, the path of the parental transference, with that. However, the former non-sexual psychologic adaptation to the environment remains preserved, so far as it does not concern the erotic and its secondary positions, symptoms. The reality which is lacking to the patients is just that portion of the libido to be found in the neurosis. In dementia præcox, on the contrary, not merely that portion of libido which is saved in the well-known specific sexual repression is lacking for reality, but much more than one could write down to the account of sexuality in a strict sense. The function of reality is lacking to such a degree that even the mode of power must be encroached upon in the loss. The sexual character of this must be disputed absolutely, for reality is not understood to be a sexual function. Moreover, if that were so, the introversion of the libido in the strict sense must have as a result a loss of reality in the neurosis, and indeed a loss which could be compared with that of dementia præcox.

These facts have rendered it impossible for me to transfer Freud's theory of libido to dementia præcox, and therefore I am of the opinion that Abraham's investigation is hardly tenable theoretically from the standpoint of the Freudian theory of libido. If Abraham believes that through the withdrawal of the libido from the outer world, the paranoid system or the schizophrenic symptomatology results, then this assumption is not justified from the standpoint of the knowledge of that time, because the mere libido introversion and regression leads speedily, as Freud has clearly shown, into the neurosis, and strictly speaking into the transference neurosis, and not into dementia præcox. Therefore, the transference of the libido theory to dementia præcox is impossible because this illness produces a loss of reality which cannot be explained by the deficiency of the libido defined in this narrow sense.

It affords me a special satisfaction that our teacher also, when he laid his hand on the delicate material of the paranoic psychology, was forced to doubt the applicability of the conceptual libido held by him at that time. The sexual definition of this did not permit me to understand those disturbances of function which affect the vague territory of the hunger instinct just as much as that of the sexual instinct. For a long time the theory of libido seemed to me inapplicable to dementia præcox. With increasing experience in analytical work, however, I became aware of a gradual change in my conception of libido. In place of the descriptive definition of the "Three Contributions," there gradually grew up a genetic definition of the libido, which rendered it possible for me to replace the expression of psychic energy by the term libido. I was forced to ask myself whether indeed the function of reality today does not consist only in its smaller part of *libido sexualis* and in the greater part of other impulses. It is still a very important question whether, biologically, the function of reality is not at least in great part of sexual origin. To answer this question directly in regard to the function of reality is not possible. But we shall attempt to come to an understanding indirectly.

A fleeting glance at the history of evolution is sufficient to teach us that countless complicated functions, to which today must be denied any sexual character, were originally pure derivations from the general impulse of propagation. During the ascent through the animal kingdom, an important displacement in the fundamentals of the procreative instinct has taken place. The mass of the reproductive products with the uncertainty of fertilization has more and more been replaced by a controlled impregnation and an effective protection of the offspring. In this way, part of the energy required in the production of eggs and sperm has been transposed into the creation of mechanisms for allurement and for protection of the young. Thus we discover the first instincts of art in animals used in the service of the impulse of creation and limited to the breeding season. The original sexual character of these biological institutions became lost in their organic fixation and functional independence. Even if there can be no doubt about the sexual origin of music, still it would be a poor, unesthetic generalization if one were to include music in the category of sexuality. A similar nomenclature would then lead us to classify the Cathedral of Cologne as "mineralogy" because it is built of stones.

It can be a surprise only to those to whom the history of evolution is unknown to find how few things there really are in human life which cannot be reduced, in the last analysis, to the instinct of procreation. It includes very nearly everything, I think, which is beloved and dear to us. We spoke just now of libido as the creative impulse. And at the same time, we allied ourselves with the conception which opposes libido to hunger, in the same way that the instinct of the preservation of the species is opposed to the instinct of self-preservation. In nature, this artificial distinction does not exist. Here we see only a continuous life impulse, a will to live, which will attain the creation of the whole species through the preservation of the individual. Thus far this conception coincides with the idea of the will in Schopenhauer. For we can conceive will objectively only as a manifestation of an internal desire.

This throwing of psychological perceptions into material reality is characterized philosophically as introjection. Corenzy's conception of introjection denoted the reverse, that is, the taking of the outer world into the inner world. Naturally, the conception of the world was distorted by introjection. Freud's conception of the principle of desire is a voluntary formulation of the idea of introjection, while his once more voluntarily conceived principle of reality corresponds functionally to that which I designate as corrective of reality, and our Anarius designates as *empiric cretis princeps* or donation. The conception of power owes its existence to this very introjection. This has already been said expressively by Galileo in his remark that its origin is to be sought in the subjective perception of the muscular power of the individual.

Because we've already arrived at the daring assumption that the libido which was employed originally in the exclusive service of egg and seed production now appears firmly organized in the function of nest-building and can no longer be employed otherwise. Similarly, this conception forces us to relate it to every desire, including hunger. For now, we can no longer make any essential distinction between the will to build a nest and the will to eat. This view brings us to a conception of libido which extends over the boundaries of the physical sciences into a philosophical aspect, to a conception of the will in general. I must give this bit of psychological *balismus* into the hands of the philosophers for them to manage. For the rest, I refer to the words of Schopenhauer relating to this.

In connection with the psychology of this conception, by which I understand neither metapsychology nor metaphysics, I am reminded here of the cosmogenic meaning of Eros in Plato and Hesiod, and also of the Orphic figure of Phanes, the shining one, the first created, the father of Eros. Phanes has also Orphically the significance of Priapus. He is a god of love, bisexual, and similar to the theandric Dionysus Lysios. The Orphic meaning of Phanes is similar to that of the Indian Kama, the god of love, which is also the cosmogenic principle. To Plotinus of the Neoplatonic school, the world-soul is the energy of the intellect. Plotinus compares the One, the creative primal principle, with light in general, the intellect with the sun, world-soul with the moon. In another comparison, Plotinus compares the One with the father, the intellect with the sun. The One, designated as Uranus, is transcendent. The son, as Cronus, has dominion over the visible world. The world-soul, designated as Zeus, appears as subordinate to him. The One, or the *ousia* of the whole existence, is designated by Plotinus as hypostatic, also as the three forms of emanation, also one substance in three forms, as Drews observed. This is also the formula of the Christian Trinity: God the Father, God the Son, and God the Holy Ghost, as it was decided upon at the councils of Nica and Constantinople. It may also be noticed that certain early Christian sectarians attributed a maternal significance to the Holy Ghost (world-soul, moon). See what follows concerning Chio of Thias.

According to Plotinus, the world's soul has a tendency toward a divided existence and towards divisibility. The *conditio sine qua non* of all change, creation, and procreation, also a maternal quality. It is an unending all of life and holy energy. It is a living organism of ideas which attain in it effectiveness and reality. The intellect is its procreator, its father, which, having conceived it, brings it to development in thought. What lies enclosed in the intellect comes to development in the world's soul as *logos*, fills it with meaning, and makes it as if intoxicated with nectar. Nectar is analogous to soma, the drink of fertility and of life, also to sperm. The soul is *fractified* by the intellect as over-soul. It is called heavenly Aphrodite as the under-soul of the earthly Aphrodite. It knows the birth pangs, and so on. The bird of Aphrodite, the dove, is not without good cause the symbol of the Holy Ghost.

This fragment of the history of philosophy, which may easily be enlarged, shows the significance of the *endopsyche* perception of the libido and of its symbolism in human thought. In the diversity of natural phenomena, we see the desire, the libido, in the most diverse applications and forms. We see the libido in the stage of childhood almost wholly occupied in the instinct of nutrition, which takes care of the upbuilding of the body. With the development of the body, there are successively opened new spheres of application for the libido. The last sphere of application, and surpassing all the others in its functional significance, is sexuality, which seems at first almost bound up with the function of nutrition. Compare with this the influence on procreation of the conditions of nutrition in lower animals and plants.

In the territory of sexuality, the libido wins that formation, the enormous importance of which has justified us in the use of the term libido in general. Here the libido appears very properly as an impulse of procreation, and almost in the form of an undifferentiated sexual primal libido, as an energy of growth which clearly forces the individual towards division, budding, etc. The clearest distinction between the two forms of libido is to be found among those animals in whom the stage of nutrition is separated from the sexual stage by a *cryless* stage, from that sexual primal libido which produces millions of eggs and seeds. One small creature derivatives have been developed with the great limitation of the fecundity derivatives, in which the functions are maintained by a special differentiated libido. This differentiated libido is henceforth desexualized because it is dissociated from its original function of egg and sperm production. Nor is there any possibility of restoring it to its original function. Thus, in general, the process of development consists in an increasing transformation of the primal libido, which only produced products of generation, to the secondary functions of allurement and protection of the young. This now presupposes a very different and very complicated relation to reality. A true function of reality, which is functionally inseparable, is bound up with the needs of procreation. Thus, the altered mode of procreation carries with it, as a correlate, a correspondingly heightened adaptation to reality.

In this way, we attain an insight into certain primitive conditions of the function of reality. It would be radically wrong to say that its compelling power is a sexual one. It was a sexual one to a large extent. The process of transformation of the primal libido into secondary impulses always took place in the form of affluxes of sexual libido. That is to say, sexuality became deflected from its original destination, and a portion of it turned little by little, increasing in amount, into the phlogistic impulse of the mechanisms of allurement and of protection of the young. This diversion of the sexual libido from the sexual territory into associated functions is still taking place. Where this operation succeeds without injury to the adaptation of the individual, it is called sublimation; where the attempt does not succeed, it is called repression.

The descriptive standpoint of psychology accepts the multiplicity of instincts, among which is the sexual instinct as a special phenomenon. Moreover, it recognizes certain affluxes of libido to non-sexual instincts. Quite otherwise is the genetic standpoint. It regards the multiplicity of instincts as issuing from a relative unity, the primal libido. It recognizes that definite amounts of the primal libido are split off, as it were, associated with the newly formed functions, and finally merged in them. As a result of this, it is impossible from the genetic standpoint to hold to the strictly limited conception of libido of the descriptive standpoint. It leads inevitably to a broadening of the conception.

With this, we come to the theory of libido that I have surreptitiously introduced into the first part of this work for the purpose of making this genetic conception familiar to the reader. The explanation of this harmless deceit I have saved until the second part. For the first time, through this genetic idea of libido, which in every way surpasses the descriptive sexual, the transference was made possible of the Freudian libido theory into the psychology of mental disease. The passage quoted above shows how the present Freudian conception of libido collides with the problem of the psychosis. Therefore, when I speak of libido, I associate with it the genetic conception which contains not only the immediate sexual but also an amount of desexualized primal libido. When I say a sick person takes his libido away from the outer world in order to take possession of the inner world with it, I do not mean that he takes away merely the affluxes from the function of reality, but he takes energy away, according to my view, from those desexualized instincts which regularly and properly support the function of reality.

With this alteration in the libido conception, certain parts of our terminology need revision as well. As we know, Abraham has undertaken the experiment of transferring the Freudian libido theory to dementia præcox and has conceived the characteristic lack of rapport and the cessation of the function of reality as autoerotism. This conception needs revision. Hysterical introversion of the libido leads to autoerotism, since the patient's erotic afflux of libido designed for the function of adaptation is introverted, whereby his ego is occupied by the corresponding amount of erotic libido. The schizophrenic, however, shuns reality far more than merely the erotic afflux could account for; therefore, his inner condition is very different from that of the hysteric. He is more than autoerotic. He builds up an intrapsychic equivalent for reality, for which purpose he has necessarily to employ other dynamics than that afforded by the erotic afflux. Therefore, I must grant to Bleuler the right to reject the conception of autoerotism taken from the study of hysterical neurosis and their legitimate, and to replace it by the conception of autism. I'm forced to say that this term is better fitted to facts than autoerotism. With this, I acknowledge my earlier idea of the identity of autism (Bleuler) and autoerotism (Freud) as unjustified and therefore retracted. This thorough revision of the conception of libido has compelled me to this.

From these considerations, it follows necessarily that the descriptive psychologic conception of libido must be given up in order for the libido theory to be applied to dementia præcox. That it is there applicable is best shown in Freud's brilliant investigation of Schreber's fantasies. The question now is whether this genetic conception of libido proposed by me is suitable for the neurosis. I believe that this question may be answered affirmatively. *Natura non facit saltum*. It is not merely to be expected, but it is also probable, that at least temporary functional disturbances of various degrees appear in the neurosis which transcend the boundaries of the immediate sexual. In any case, this occurs in psychotic episodes. I consider the broadening of the conception of libido, which has developed through the most recent analytic work, as a real advance which will prove of special advantage in the important field of the introversion psychosis.

Proofs of the correctness of my assumption are already at hand. It has become apparent through a series of researchers of the Zurich School, which are now published in part, that the fantastic substitution products, which take the place of the disturbed function of reality, bear unmistakable traces of archaic thought. This confirmation is parallel to the postulate asserted above, according to which reality is deprived, not merely of an immediate individual amount of libido, but also of an already differentiated or desexualized quantity of libido, which among normal people has belonged to the function of reality ever since prehistoric times. A dropping away of the last acquisition of the function of reality or adaptation must of necessity be replaced by an earlier mode of adaptation. We find this principle already in the doctrines of the neurosis, that is, that a repression resulting from the failure of the recent transference is replaced by an old way of transference, namely, through a regressive revival of the parent.

In the transference neurosis, hysterical, where merely a part of the immediate sexual libido is taken away from reality by the specific sexual repression, the substituted product is a fantasy of individual origin and significance, with only a trace of those archaic traits found in the fantasies of those mental disorders in which a portion of the general human function of reality, organized since antiquity, has broken off. This portion can be replaced only by a generally valid archaic surrogate. We find a simple and clear example of this proposition in the investigation of Honegger, a paranoiac of good intelligence, who has a clear idea of the spherical form of the earth and its rotation around the sun. He replaces the modern astronomical views by a system worked out in great detail, which one must call archaic, in which the earth is a flat disc over which the sun travels. I'm reminded of the sun-fellows mentioned in the first part of this book, for which we are also indebted to Honegger.

Spielrein has likewise furnished some very interesting examples of archaic definitions which begin in certain illnesses to overlay the real meanings of the modern word. For example, Spielrein's patient had correctly discovered the mythological significance of alcohol, the intoxicating drink, to be an effusion of seed. She also had a symbolism of boiling, which I must place parallel to the especially important alchemistic vision of Zosimos, who found people in boiling water within the cavity of the altar. This patient used earth in place of mother, and also water to express mother. I refrain from further examples because future work of the Zurich School will furnish abundant evidence of this sort.

My foregoing proposition of the replacement of the disturbed function of reality by an archaic surrogate is supported by an excellent paradox of Spielrein. She says: "I often have the illusion that these patients might be simply victims of a folk superstition. As a matter of fact, patients substitute fantasies for reality. Fantasies similar to the actually incorrect mental products of the past, which, however, were once the view of reality." As the Zosimos vision shows, the old superstitions were symbols which permitted transitions to the most remote territory. This must have been very expedient for certain archaic periods, for by this means convenient bridges were offered to lead a partial amount of libido over into the mental realm. Evidently, Spielrein thinks about similar biological meaning of those symbols when she says: "Thus, symbol seems to me to owe its origin in general to the tendency of a complex for dissolution in the common totality of thought. The complex is robbed by that of the personal element. This tendency towards dissolution, transformation of every individual complex, is the motive for poetry, painting, for every sort of art."

When here we replace the formal conception "complex" by the conception of the quantity of libido, the total effect of the complex, which from the standpoint of the libido theory is a justified measure, then does Spielrein's view easily agree with mine. When primitive man understands in general what an act of generation is, then, according to the principle of the path of least resistance, he never can arrive at the idea of replacing the generative organs by a sword blade or a shuttle. But this is the case with certain Indians who explain the origin of mankind by the union of the two transference symbols. He then must be compelled to devise an analogous thing in order to bring a manifest sexual interest upon an asexual expression. The propelling motive of this transition of the immediate sexual obedient to the non-sexual representation can, in my opinion, be found only in the resistance which opposes primitive sexuality. It appears as if by this means of fantastic analogy formation more libido would gradually become desexualized, because increasingly more fantasy correlates were put in the place of the primitive achievement of the sexual libido. With this, an enormous broadening of the world-idea was gradually developed, because new objects were always assimilated as sexual symbols. It is a question whether the human consciousness has not been brought to its present state entirely, or in great part, in this manner. It is evident, in any case, that an important significance in the development of the human mind is due to the impulse towards the discovery of analogy. We must agree thoroughly with Steinthal when he says that an absolutely overweening importance must be granted to the little phrase "gly." Even as in the history of the development of thought, it is easy to believe that the carryover of the libido to a fantastic correlate has led primitive man to a number of the most important discoveries.

End of section 12.

Section 13 of Psychology of the Unconscious by Carl Jung. This LibriVox recording is in the public domain. Section

13, chapter 3, the transformation of the libido, a possible source of primitive human discoveries.

In the following pages, I will endeavor to picture a concrete example of the transition of the libido. I once treated a patient who suffered from a depressive catatonic condition. The case was one of only a slight introversion psychosis. Therefore, the existence of many hysterical features was not surprising.

In the beginning of the analytic treatment, while telling of a very painful occurrence, she fell into a hysterical dreamy state in which she showed all signs of sexual excitement. For obvious reasons, she lost the knowledge of my presence during this condition. The excitement led to a masturbative act, fricio femorum. This act was accompanied by a peculiar gesture. She made a very violent rotary motion with the forefinger of the left hand on the left temple as if she were boring a hole there. Afterwards, there was complete amnesia for what had happened, and there was nothing to be learned about the queer gesture with her hand. Although this act can easily be likened to a boring into the mouth, nose, or ear now transferred to the temple, it belongs in the territory of infantile ludis sexualis, a preliminary exercise preparatory to sexual activity.

Without really understanding it, this gesture nevertheless seemed very important to me. Many weeks later, I had an opportunity to speak to the patient's mother, and from her I learned that her daughter had been a very exceptional child. When only two years old, she would sit with her back to an open cupboard door for hours and rhythmically beat her head against the door to the distraction of the household. A little later, instead of playing as other children, she began to bore a hole with her finger in the plaster of the wall of the house. She did this with little turning and scraping movements, and kept herself busy at this occupation for hours. She was a complete puzzle to her parents. From her fourth year, she practiced oninism. It is evident that in this early infantile activity, the preliminary stage of the later trouble may be found.

The especially remarkable features in this case are first that the child did not carry out the action on its own body and secondly the aciduity with which it carried on the action. One is tempted to bring these two facts into a causal relationship and to say because the child does not accomplish this action on her own body, perhaps that is the reason of the acidity, for by boring into the wall she never arrives at the same satisfaction as if she executed the activity oninistically on her own body. The very evident oninistic boring of the patient can be traced back to a very early stage of childhood which is prior to the period of local oninism. That time is still psychologically very obscure because individual reproductions and memories are lacking to a great extent, the same as among animals. The race, characteristics, manner of life predominate during the entire life of the animal. Whereas among men, the individual character asserts itself over the race type.

Granting the correctness of this remark, we are struck with the apparently wholly incomprehensible individual activity of this child at this early age. We learn from her later life history that her development, which is, as is always the case, intimately interwoven with parallel external events, has led to that mental disturbance, which is especially well known on account of its individuality and the originality of its productions, that is dementia precox. The peculiarity of this disturbance, as we have pointed out above, depends upon the predominance of the fantastic form of thought of the infantile in general. From this type of thinking proceed all those numerous contacts with mythological products and that which we consider as original and holy individual creations are very often creations which are comparable with nothing but those of antiquity. I believe that this comparison can be applied to all formations of this remarkable illness and perhaps also to this special symptom of boring.

We've already seen that the oninestic boring of the patient dated from a very early stage of childhood. That is to say, it was reproduced from that period of the past. The sick woman fell back for the first time into the early oninism only after she had been married many years and following the death of her child with whom she had identified herself through an overindulgent love. When the child died, the still healthy mother was overcome by early infantile symptoms in the form of scarcely concealed fits of masturbation which were associated with this very act of boring.

As already observed, the primary boring appeared at a time which preceded the infantile oninism localized in the genitals. This fact is of significance in so far as this boring differs thereby from a similar later practice which appeared after the genital oninism. The later bad habits represent, as a rule, a substitution for repressed genital masturbation or for an attempt in this direction. As such, these habits, finger sucking, biting the nails, picking at things, boring into the ears and nose, etc., may persist far into adult life as regular symptoms of a repressed amount of libido.

As has already been shown above, libido in youthful individuals at first manifests itself in the nutritional zone when food is taken in the act of suckling with rhythmic movements and with every sign of satisfaction. With the growth of the individual and the development of his organs, the libido creates for itself new avenues to supply its need of activity and satisfaction. Primary model of rhythmic activity, producing pleasure and satisfaction must now be transferred to the zone of other functions with sexuality as its final goal. A considerable part of the hunger libido is transferred into the sexual libido. This transition does not take place suddenly at the time of puberty, as is generally supposed, but very gradually in the course of the greater part of childhood. Libido can free itself only with difficulty and very slowly from that which is peculiar to the function of nutrition in order to enter into the peculiarity of the sexual function.

Two periods are to be distinguished in this state of transition. So far as I can judge, the epic of suckling and the epic of the displaced rhythmic activity. Suckling still belongs to the function of nutrition, but passes beyond it, however, in that it is no longer the function of nutrition, but rhythmic activity with pleasure and satisfaction as a goal without the taking of nourishment. Here the hand enters as an auxiliary organ. In the period of the displaced rhythmic activity, the hand appears still more clearly as an auxiliary organ. The gaining of pleasure leaves the mouth zone and turns to other regions. The possibilities are now many. As a rule, other openings of the body become the objects of the libido interest. Then the skin and special portions of that. The activity expressed in these parts, which can appear as rubbing, boring, picking and so on, follows a certain rhythm and serves to produce pleasure. After longer or shorter tearings of the beo at these stations, it passes onward until it reaches the sexual zone and therefore the first time can be occasioned for the beginning of oninistic attempts.

In its migration, the libido takes more than a little of the function of nutrition with it into the sexual zone, which readily accounts for the numerous and innate correlations between the functions of nutrition and sexuality. If after the occupation of the sexual zone an obstacle arises against the present form of application of the libido, then there occurs, according to the well-known laws, a regression to the nearest station line behind to the two abovementioned periods. It is now of special importance that the epic of the displaced rhythmic activity coincides in a general way with the time of the development of the mind and of speech. I might designate the period from birth until the occupation of the sexual zone as the preexual stage of development. This generally occurs between the third and fifth year and is comparable to the chrysalis stage in butterflies. It is distinguished by the irregular co-mingling of the elements of nutrition and of sexual functions. Certain regressions follow directly back to the pre-exual stage. And judging from my experience, this seems to be the rule in the regression of dementia precox.

I will give two brief examples. One case concerns a young girl who developed a catatonomic state during her engagement. When she saw me for the first time, she came up suddenly, embraced me, and said, "Papa, give me something to eat." The other case concerns a young maidservant who complained that people pursued her with electricity, and that this caused a queer feeling in her genitals, as if it ate and drank down there. These regressive phenomena show that even from the distance of the modern mind, those early stages of the libido can be regressively reached. One may assume, therefore, that in the earliest states of human development, this road was much more easily traveled than it is today. It becomes then a matter of great interest to learn whether traces of this have been preserved in history.

We owe our knowledge of the ethnologic fantasy of boring to the valuable work of Abraham, who also refers us to the writings of Adelbert. Through this investigation, we learned that Prometheus the firebringer may be a brother of the Hindu praa, that is to say, of the masculine fire-rubbing piece of wood. The Hindu firebringer is called Mata Rick Brahman. And the activity of