CHAPTER VIII
Footnote 789:
The kingdom of the mother is the kingdom of the (unconscious) phantasy.
Footnote 790:
Behind nature stands the mother, in continuation of our earlier discussions and in the foregoing poem of Hölderlin. Here the mother hovers before the poet’s mind as a tree, on which the child hangs like a blossom.
Footnote 791:
Once he called the “stars his brothers.” Here I must call to mind the remarks in the first part of this work, especially that mystic identification with the stars: εγω ειμι συμπλανος ὑμιν αστερ (I am a star who wanders together with you). The separation and differentiation from the mother, the “individuation” creates that transition of the subjective into the objective, that foundation of consciousness. Before this, man was one with the mother. That is to say, with the world as a whole. At that period man did not know the sun as brother. This occurred for the first time, when after the resulting separation and placing of the object, the libido, regressing to the infantile, perceived in that first state its possibilities and the suspicion of his relationship to the stars forced itself upon him. This occurrence appears not infrequently in the introversion psychoses. A young peasant, an ordinary laboring man, developed an introversion psychosis (Dementia Praecox). His first feelings of illness were shown by a special connection which he felt with the sun and the stars. The stars became full of meaning to him, and the sun suggested ideas to him. This apparently entirely new perception of nature is met with very often in this disease. Another patient began to understand the language of birds, which brought him messages from his beloved (mother). Compare Siegfried.
Footnote 792:
The spring belongs to the idea as a whole.
Footnote 793:
This idea expresses the divine-infantile blessedness, as in Hyperion’s “Song of Fate.”
“You wander above there in the light Upon soft clouds, blessed genii! Shining breezes of the gods Stir you gently.”
Footnote 794:
This portion is especially noteworthy. In childhood everything was given him, and man is disinclined to obtain it once more for himself, because it is won only through “toil and compulsion”: even love costs trouble. In childhood the well of the libido gushed forth in bubbling fulness. In later life it involves hard work to even keep the stream flowing for the onward striving life, because with increasing age the stream has a growing inclination to flow back to its source, if effectual mechanisms are not created to hinder this backward movement or at least to organize it. In this connection belongs the generally accepted idea, that love is absolutely spontaneous; only the infantile type of love is something absolutely spontaneous. The love of an adult man allows itself to be purposefully directed. Man can also say “I will love.” The heights of culture are conditioned by _the capacity for displacement of the libido_.
Footnote 795:
Motive of immortality in the fable of the death of Empedocles. Horace: _Deus immortalis haberi—Dum cupit Empedocles ardentem frigidus Aetnam—Insiluit_ (Empedocles deliberately threw himself into the glowing Aetna because he wanted to be believed an immortal god).
Footnote 796:
Compare the beautiful passage in the journey to Hades of Odysseus, where the hero wishes to embrace his mother.
“But I, thrilled by inner longing, Wanted to embrace the soul of my departed mother. Three times I endeavored, full of passionate desire for the embrace: Three times from my hands she escaped Like nocturnal shades and the images of dreams, And in my heart sadness grew more intense.” (“Odyss.,” XI, 204.)
The underworld, hell, is indeed the place of unfulfilled longing. The Tantalus motive is found through all of hell.
Footnote 797:
Spielrein’s patient (_Jahrbuch_, III, p. 345) speaks in connection with the significance of the communion of “the water mixed with childishness; spermatic water, blood and wine.” P. 368 she says: “The souls fallen into the water are saved by God, they fall into the deep abyss—The souls were saved by the son of God.”
Footnote 798:
The φάρμακον ἀθανασίας, the drink of Soma, the Haoma of the Persians, might have been made from Ephedra vulgaris. Spiegel: “Erân. Altertumskunde,” I, p. 433.
Footnote 799:
Like the heavenly city in Hauptmann’s “Hannele”:
“Salvation is a wonderful city, Where peace and joy never end, Its houses are marble, its roofs are gold, But wine flows in silver fountains, Flowers are strewed upon the white, white streets, Continually from the towers sound the wedding bells. Green as May are the battlements, shining with the light of early morning. Giddy with butterflies, crowned with roses.
· · · · ·
There below, hand in hand, The festive people wander through the heavenly land, The wide, wide sea is filled with red, red wine, They plunge in with shining bodies! They plunge into the foam and the splendor, The clear purple covers them entirely, And they exulting arise from the flood, Thus they are washed by Jesus’ blood.”
Footnote 800:
Richter: 15, 17.
Footnote 801:
Prellwitz: “Griech. Etym.,” s. σκήπτω.
Footnote 802:
Of the father.
Footnote 803:
Fate.
Footnote 804:
Chances and fates.
Footnote 805:
This was really the purpose of all mysteries. They create symbolisms of death and rebirth for the practical application and education of the infantile libido. As Frazer (“The Golden Bough,” I, p. 442) points out, exotic and barbaric peoples have in their initiatory mysteries the same symbolism of death and resurrection, just as Apuleius (“Metam.,” XI, 23) says of the initiation of Lucius into the Isis mysteries: “Accessi confinium mortis et calcato Proserpinae limine per omnia vectus elementa remeavi” (I have reached the confines of death and trodden the threshold of Proserpina; passing through all the elements, I have returned). Lucius died figuratively (ad instar voluntariae mortis) and was born anew (renatus).
Footnote 806:
This does not hinder the modern neurasthenic from making work a means of repression and worrying about it.
Footnote 807:
Compare Genesis xlix: 17: “Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.”
Footnote 808:
Compare with this the Egyptian representation of the Heaven as woman and cow.
Footnote 809:
Freud: “Formulierungen über die zwei Prinzipien des psychischen Geschehens,” 1912 _Jahrbuch_, p. 1 ff.
Footnote 810:
This form of question recalls the well-known Indian symbol of the world-bearing animal: an elephant standing upon a tortoise. The elephant has chiefly masculine-phallic significance and the tortoise, like every shell animal, chiefly feminine significance.
Footnote 811:
_Zentralblatt für Psychoanalyse_, Vol. II, p. 171.
Footnote 812:
The neurotic Don Juan is no evidence to the contrary. That which the “habitué” understands by love is merely an infirmity and far different from that which love means!
Footnote 813:
Spiegel: “Erân. Altertumskunde,” II, 667.
Footnote 814:
Freud: “Eine Kindheitserinnerung des Leonardo da Vinci,” p. 57: “The almighty, just God and benevolent nature appear to us as a great sublimation of father and mother, rather than revivals and reproductions of the early childish ideas of them. Religiousness leads biologically back to the long-continued helplessness and need of the offspring of man, who, when later he has recognized his real loneliness, and weakness against the great powers of life, feels his condition similar to that of childhood, and seeks to disavow this forlorn state by regressive renewal of the infantile protective powers.”
Footnote 815:
Nietzsche: “Fröhliche Wissenschaft,” Aphorism 157. “Mentiri—give heed!—he muses: immediately he will have a lie prepared. This is a stage of culture, upon which whole peoples have stood. One should ponder over what the Romans meant by mentiri!” Actually the Indo-Germanic root _méntis_, men, is the same for mentiri, memini and mens. See Walde: “Lat. Etym.,” sub. mendax, memini und mens.
Footnote 816:
See Freud: _Jahrbuch_, Vol. III, p. 60.
Footnote 817:
Bundehesh, XV, 27. The bull Sarsaok was sacrificed at the destruction of the world. But Sarsaok was the originator of the race of men: he had brought nine of the fifteen human races upon his back through the sea to the distant points of the compass. The primitive bull of Gayomart has, as we saw above, most undoubtedly female and maternal significance on account of his fertility.
Footnote 818:
If for Silberer the mythological symbolism is a process of cognition on the mythological stage (_Jahrbuch_, Vol. III, p. 664), then there exists, between this view and mine, only a difference of standpoint, which determines a different manner of expression.
Footnote 819:
This series of representations begins with the totem meal.
Footnote 820:
Taurus is astrologically the Domicilium Veneris.
Footnote 821:
There comes from the library of Asurbanipal an interesting Sumeric-Assyrian fragment (Cuneiform Inscr., I, IV, 26, 6. Quoted by Gressmann: “Altorient. Text. und Bild.,” I, p. 101):
“To the wise man he said: A lamb is the substitute for a man. He gives a lamb for his life, He gives the heads of lambs for the heads of men,” etc.
Footnote 822:
Compare the remarkable account in Pausanias: VI, 17, 9 ff. “While sleeping, the sperma of Zeus has flowed down upon the earth; in time has arisen from this a demon, with double generative organs; that of a man, and that of a woman. They gave him the name of Agdistis. But the gods changed Agdistis and cut off the male organs. Now when the almond tree which sprang forth from this bore ripe fruit, the daughter of the spring, Sangarios, took of the fruit. When she placed it in her bosom, the fruit disappeared at once; but she found herself pregnant. After she had given birth to the child, a goat acted as protector: when he grew up, he was of superhuman beauty, so that Agdistis fell in love with the boy. His relatives sent the full-grown Attis to Pessinus, in order to marry the king’s daughter. The wedding song was beginning when Agdistis appeared and in delirium Attis castrated himself.”
Footnote 823:
Beloved of the mother of the gods, inasmuch as the Cybeline Attis sheds his human shape in this way and stiffens into this tree trunk.
Footnote 824:
Firmicus: “De error. prof. rel.,” XXVIII. Quoted by Robertson: “Evang. Myths,” p. 136, and Creuzer: “Symbolik,” II, 332.
Footnote 825:
Pentheus, as a hero with a serpent nature; his father was Echion, the adder.
Footnote 826:
The typical sacrificial death in the Dionysus cult.
Footnote 827:
In the festival processions they wore women’s clothes.
Footnote 828:
In Bithynia Attis was called πάπας (papa, pope) and Cybele, Mã. In the early Asiatic religions of this mother-goddess, there existed fish worship and prohibition against fish as food for the priests. In the Christian religion, it is noteworthy that the son of Atargatis, identified with Astarte, Cybele, etc., is called Ἰχθύς (Creuzer: “Symbolik,” II, 60). Therefore, the anagram of the name of Christ = ΙΕΣΟΥΣ ΧΡΙΣΤΟΣ ΘΕΟΥ ΥΙΟΣ ΣΩΤΕΡ = ΙΧΘΥΣ.
Footnote 829:
Spiegel: “Erân. Altertumskunde,” 2, 76.
Footnote 830:
A. Nagel: “Der chinesische Küchengott Tsau-kyun.” _Archiv für Religionswissenschaft_, XI, 23 ff.
Footnote 831:
In Spiegel’s “Parsigrammatik,” pp. 135, 166.
Footnote 832:
Porphyrius says: ὡς καὶ ὁ ταῦρος δημιουργὸς ὡν ὁ Μίθρας καὶ γενέσεως δεσπότης (As the bull is the Creator, Mithra is the Lord of birth).
Footnote 833:
The death of the bull is voluntary and involuntary. When Mithra strangles the bull, a scorpion bites the bull in the testicles (autumn equinox).
Footnote 834:
Benndorf: “Bildwerke des Lateran Museum,” No. 547.
Footnote 835:
“Textes et Monuments,” I, 182.
Footnote 836:
In another place Cumont speaks of “the sorrowful and almost morbid grace of the features of the hero.”
Footnote 837:
Infantilism is merely the result of the much deeper state of introversion of the Christian in contrast to the other religions.
Footnote 838:
The libido nature of the sacrificed is unquestionable. In Persia, a ram helped the first people to the first sin, cohabitation: it is also the first animal which they sacrificed (Spiegel: “Erân. Altertumskunde,” Vol. I, p. 511). The ram is the same as the paradisical serpent, which was Christ according to the Manichaean version. The ancient Meliton of Sardes taught that Christ was a lamb, similar to the ram in the bush, which Abraham sacrificed in place of his son. Here the bush is analogous to the cross (Fragment V, quoted by Robertson: Ibid).
Footnote 839:
See above. “Blood bridegroom of the mother.” From Joshua v: 2 we learn that Joshua again instituted the circumcision and redemption of the first-born: “With this he must have substituted for the sacrifice of children, which earlier it was the custom to offer up to Jehovah, the sacrifice of the male foreskin” (Drews: “Christusmythe,” I, p. 47).
Footnote 840:
See Cumont: Ibid., p. 100.
Footnote 841:
The Zodiacal sign of the sun’s greatest heat.
Footnote 842:
This solution apparently concerns only the dogmatic symbolism. I merely intimate that this sacrificial death was related to a festival of vegetation or of Spring, from which the religious legend originated. The folk customs contain in variations these same fundamental thoughts. (Compare with that Drews: “Christusmythe,” I, p. 37).
Footnote 843:
A similar sacrificial death is that of Prometheus. He was chained to a rock. In another version his chains were drawn through a pillar, which hints at the enchainment to a tree. That punishment was his which Christ took upon himself willingly. The fate of Prometheus therefore recalls the misfortune of Theseus and Peirithoos, who remain bound to the rock, the chthonic mother. According to Athenaeus, Jupiter commanded Prometheus, after he had freed him, to wear a willow crown and an iron ring, by which his lack of freedom and slavery was symbolically represented. (Phoroneus, who in Argos was worshipped as the bringer of fire, was the son of Melia, the ash, therefore tree-enchained.) Robertson compares the crown of Prometheus to the crown of thorns of Christ. The devout carry crowns in honor of Prometheus, in order to represent the captivity (“Evangelical Myths,” p. 126). In this connection, therefore, the crown means the same as the betrothal ring. These are the requisites of the old Hierosgamos with the mother; the crown of thorns (which is of Egyptian derivation according to Athenaeus) has the significance of the painful ascetic betrothal.
Footnote 844:
Hecate.
Footnote 845:
The spear wound given by Longinus to Christ is the substitute for the dagger thrust in the Mithraic bull sacrifice: “The jagged tooth of the brazen wedge” was driven through the breast of the enchained and sacrificed Prometheus (Aeschylus: “Prometheus”).
Footnote 846:
Mention must also be made of the fact that North German mythology was acquainted with similar thoughts regarding the fruitfulness of the sacrificial death on the mother: Through hanging on the tree of life, Odin obtained knowledge of the Runes and the inspiring, intoxicating drink which invested him with immortality.
Footnote 847:
I have refrained in the course of this merely orienting investigating from referring to the countless possibilities of relationship between dream symbolism and the material disclosed in these connections. That is a matter of a special investigation. But I cannot forbear mentioning here a simple dream, the first which a youthful patient brought to me in the beginning of her analysis. “She stands between high walls of snow upon a railroad track with her small brother. A train comes, she runs before it in deadly fear and leaves her brother behind upon the track. She sees him run over, but after the train has passed, the little fellow stands up again uninjured.” The meaning of the dream is clear: the inevitable approach of the “impulse.” The leaving behind of the little brother is the repressed willingness to accept her destiny. The acceptance is symbolized by the sacrifice of the little brother (the infantile personality) whose apparently certain death becomes, however, a resurrection. Another patient makes use of classical forms: she dreamed of a mighty eagle, which is wounded in beak and neck by an arrow. If we go into the actual transference phantasy (eagle = physician, arrow = erotic wish of the patient), then the material concerning the eagle (winged lion of St. Mark, the past splendor of Venice; beak = remembrances of certain perverse actions of childhood) leads us to understand the eagle as a composition of infantile memories, which in part are grouped around the father. The eagle, therefore, is an infantile hero who is wounded in a characteristic manner on the phallic point (beak). The dream also says: I renounce the infantile wish, I sacrifice my infantile personality (which is synonymous with: I paralyze it, castrate the father or the physician). In the Mithra mysteries, in the introversion the mystic himself becomes ἀετός, the eagle, this being the highest degree of initiation. The identification with the unconscious libido animal goes very far in this cult, as Augustine relates: “alii autem sicut aves alas percutiunt vocem coracis imitantes, alii vero leonum more fremunt” (Some move the arms like birds the wings, imitating the voice of the raven, some groan like lions).
Footnote 848:
Miss Miller’s snake is green. The snake of my patient is also green. In “Psychology of Dementia Praecox,” p. 161, she says: “Then a little green snake came into my mouth; it had the finest, loveliest sense, as if it had human understanding; it wanted to say something to me, almost as if it had wished to kiss me.” Spielrein’s patient says of the snake: “It is an animal of God, which has such wonderful colors, green, blue and white. The rattlesnake is green; it is very dangerous. The snake can have a human mind, it can have God’s judgment; it is a friend of children. It will save those children who are necessary for the preservation of human life” (_Jahrbuch_, Vol. III, p. 366). Here the phallic meaning is unmistakable. The snake as the transformed prince in the fairy tale has the same meaning. See Riklin: “Wish Fulfilment and Symbolism in Fairy Tales.”
Footnote 849:
A patient had the phantasy that she was a serpent which coiled around the mother and finally crept into her.
Footnote 850:
The serpent of Epidaurus is, in contrast, endowed with healing power. _Similia similibus._
Footnote 851:
This Bleuler has designated as Ambivalence or ambitendency. Stekel as “Bi-polarity of all psychic phenomena” (“Sprache des Traumes,” p. 535).
Footnote 852:
I am indebted for permission to publish a picture of this statuette to the kindness of the director of the Veronese collection of antiques.
Footnote 853:
The “Deluge” is of one nature with the serpent. In the Wöluspa it is said that the flood is produced when the Midgard serpent rises up for universal destruction. He is called “Jörmungandr,” which means, literally, “the all-pervading wolf.” The destroying Fenris wolf has also a connection with the sea. Fen is found in Fensalir (Meersäle), the dwelling of Frigg, and originally meant sea (Frobenius: Ibid., p. 179). In the fairy stories of Red Riding Hood, a wolf is substituted in place of a serpent or fish.
Footnote 854:
Compare the longing of Hölderlin expressed in his poem “Empedocles.” Also the journey to hell of Zarathustra through the crater of the volcano. Death is the entrance into the mother, therefore the Egyptian king, Mykerinos, buried his daughter in a gilded wooden cow. That was the guarantee of rebirth. The cow stood in a state apartment and sacrifices were brought to it. In another apartment near the cow were placed the images of the concubines of Mykerinos (Herodotus, II, p. 129 f).
Footnote 855:
Kluge: “Deutsche Etymologie.”
Footnote 856:
The whistling and snapping is a tasteless, archaic relic, an allurement for the theriomorphic divinity, probably also an infantile reminiscence (quieting the child by whistling and snapping). Of similar significance is the roaring at the divinity. (“Mithr. Lit.,” p. 13): “You are to look at him and give forth a long roar, as with a horn, using all your breath, pressing your sides, and kiss the amulet ... etc.” “My soul roars with the voice of a hungry lion,” says Mechthild von Magdeburg. “As the hart panteth after the water brooks, so panteth my soul after God.”—_Psalms_ xlii: 2. The ceremonial custom, as so often happens, has dwindled into a figure of speech. Dementia praecox, however, revivifies the old custom, as in the “Roaring miracle” of Schreber. See the latter’s “Denkwürdigkeiten eines Nervenkranken,” by which he demands that God, i.e. the Father, so inadequately oriented with humanity, take notice of his existence.
The infantile reminiscence is clear, that is, the childish cry to attract the attention of the parent to himself; the whistling and smacking for the allurement of the theriomorphic attribute, the “helpful animal.” (See Rank: “The Myth of the Birth of the Hero.”)
INDEX
Abegg, 182
Abélard, 16
Abraham, 6, 29, 143, 151, 162
Activity, displaced rhythmic, 160
Adaptation to environment, 14
Agni, 164, 185
Agriculture, 173
Aitareyopanishad, 178
Ambitendency, 194
Amenhotep IV, 106
Analogy, importance of, 156
Analysis of dreams, 9
Antiquity, brutality of, 258
Anxiety, representations of, 292
Arnold, Sir Edwin, 273, 355
Art, instinct of, 145 first, 177
Asceticism, 91
Asterius, Bishop, 375
Augustine, 90, 114
Autismus, 152
Autoerotism, 176
Autonomy, moral, 262
Avenarius, R., 146
Aztec, 205
Baldwin, Mark, 17
Baptism, 357
Bergerac, Cyrano de, 43, 60, 119
Bergson, Henri, 314
Bertschinger, 203
Bhagavad-Gîtâ, 195
Bingen, Hildegarde von, 101
Bleuler, Prof., 152, 194
“Book of the Dead, Egyptian,” 278, 289, 314
Boring, act of, 157, 177
Bousset, 402
Brihadâranyaka-Upanishad, 174, 178, 313, 466
Bruno, Giordano, 25
Buddha, 273, 323, 344, 355
Bundehesh, 277
Burckhardt, Jacob, 40, 83
Byron’s “Heaven and Earth,” 117
Cæsar, Julius, 317
Cannegieter, 281
Causation, law of, 59
Cave worship, 375
Chidher, 216, 219
Child, development of, 461
Childhood, valuations, 211
Children, analysis of, 207 regression in, 462
Christ, 30, 90, 135, 185, 217, 219, 225, 245, 252, 278, 344, 357, 372 and Antichrist, 403 death and resurrection, 449 sacrifice of, 475
Christianity, 78, 80, 85, 255
Chrysostomus, John, 113
Cicero, 136
City, mother symbolism of, 234, 241
Cohabitation, continuous, 236, 298
Coitus play, 167 wish, meaning of, 339
Communion cup, 410
Complex, 37 law of return, 56, 67 mass, 43 mother, 208 nuclear, 195 of representation, 70, 76, 95
Compulsion, unconscious, 454
Condensation, 6
Conflict, internal, 196, 328
Consciousness, birth of, 361
Creation, by means of thought, 58, 62 ideal, 64 from introversion, 416, 456 from mother, 286, 371 through sacrifice, 466
Creuzer, 268
Cross, 264, 278 meaning of, 296
Cult, Father-Son, 166 Earth, 173
Cumont, Franz, 83, 221, 225, 450, 473 Cyrano de Bergerac, 43, 60, 119, 317
Dactyli, 132
Death, fear of, 304, 434 phantasies, 117 voluntary, 423 wish for, 320, 419
Dementia præcox, 141, 159, 461
Destiny of man, 390, 427
Deussen, 415, 466
Dieterich, 376, 450
Dismemberment, motive of, 267
Displaced rhythmic activity, 160
Domestication of man, 267, 304
Dragon, psychologic meaning, 402, 410
Dream, analysis, 9 interpretation of, 8 Nietzsche, 28 regression, 26 sexual assault, 10 sexual language of, 433 source of, 9 symbolism, 8, 12, 233
Drews, 147
Drexler, 275
Eleusinian mysteries, 373
Emmerich, Katherine, 322
Erman, 106
Erotic fate, 117 impression, 54, 67
Eusebius of Alexandria, 114
Evolution, 144
Fairy tales, interpretation of, 281
Family, separation from, 344
Fasting, 369
Father, 62, 98, 293 Imago, 55 transference, 71
Faust, 68, 88, 130, 181, 231, 245, 250, 283, 305, 349
Fear, as forbidden desire, 389
Ferenczi, 47, 146
Ferrero, Guglielmo, 34
Finger sucking, 177
Firdusi, 315
Fire, onanistic phase of, 174 preparations of, 163, 165, 172 sexual significance, 167, 172
Firmicus, 379, 419
Flournoy, 37
France, Anatole, 15, 37
Francis of Assisi, 97
Frazer (“Golden Bough”), 367, 478
Freud, Sigmund, 12, 26, 29, 35, 37, 67, 71, 73, 81, 133, 139, 151, 189, 232, 281, 367, 421, 459 interpretation of the dream, 3 “Leonardo da Vinci,” 7 source of the dream, 9
Frobenius, 237, 275, 280, 436
Galileo, 146
Gilgamesh, 365
God, as creator and destroyer, 70 as sun, 127 “becoming one with,” 96 crucified, 295 fertilizing, 348 love of, 200 of creation, 69, 394 vs. erotic, 94
Goethe, 417
Gunkel, 286
Hand, erotic use of, 176 symbolism of, 206
Hartmann, 198
Hauptmann, Gerhart, 330
Hecate, mysteries of, 403
Heine, 353
Helios, 96, 110, 221
Herd instinct, 201
Hero, 32, 191, 200, 379 as wanderer, 231 betrayal of, 38 birth of, 356 psychologic meaning, 135 sacrifice of, 452 teleological meaning, 347
Herodotus, 290
Herzog, 408
Hesiod, 147
Hiawatha, song of, 346
Hierosgamos, 274, 376
Hölderlin, 182, 435, 436, 437, 440, 442, 443, 444, 445, 448, 452
Homosexuality, 34
Honegger, 108, 154
Humboldt, 349
Hypnagogic vision, 197
Idea, independence of, 84
Iliad, 274
Imago, Father, 55
Immortality, 227, 427
Incest barrier, 72, 100, 266, 458, 461 phantasy, 3, 63, 404 problem, 171, 195, 230, 250, 289, 364, 454, 463
Incestuous component, 172
Independence, battle for, 344
Infantilism, 319, 431, 479
Inman, 184, 236
Introjection, 146
Introversion, 37, 50, 98, 193, 201, 329, 367, 415 hysterical, 151 willed, 336
Isis, 96, 264
Jaehns, 311
James, William, 21
Janet, Pierre, 142
Jensen, 225
Jew, Wandering, 215, 225
Job, Book of, 58, 60, 68, 326
Jodl, 17
Joël, Karl, 360
Jones, 6
Kathopanishad, 130
Kepler, 25
Kluge, 409
Koran, 216
Kuhn, Adalbert, 162
Kulpe, 21
Laistner, 281
Lajard, 229
Lamia, 280
Language, 15 vs. Speech, 16
Legends, Judas, 37
Lenclos, Ninon de, 4
Libido, 20, 47, 67, 71, 78, 94, 96, 101, 120, 128, 157, 193, 228, 249 as hero, 417 definition of, 135 descriptive conception, 144 desexualized, 149 genetic conception, 144 in opposition, 292, 308, 329 in resistance, 422 introverting, 415 liberation of, 420 mother, 289, 469, 474 repressed objects of, 203 transference of, 368 transformation of, 171
Licentiousness, 258
Life, fear of, 335 natural conception of, 343
Lilith, 279
Logos, 63
Lombroso, 212
Longfellow’s “Hiawatha,” 346
Lord’s Supper, 372
Love, 193 infantile, 431
Lucius, 106
Macrobius, 226, 314
Maeder, 6
Maeterlinck, 64
Magdeburg, Mechthild von, 190, 314
Manilius, 182
Mary, 283, 302
Matthew, Gospel of, 92
Maurice, 297
Mauthner, Franz, 19
Maya, 283
Mayer, Robert, 138
Mead, 109
Meliton, 113
Mereschkowski, 403
Messiah, 79
Miller, Miss Frank, 41
Milton, 52
Mind, archaic tendencies, 35 infantile, 36
Mithra, 104, 110, 217, 221, 245, 278, 293, 372, 450, 471
Mithracism, 78, 82, 85, 89, 96, 101, 108, 221, 225, 269, 314
Moral autonomy, 262
Mother, 98, 230, 241, 283 heavens as, 301, 456 imago, 250, 303, 319 libido, 469, 474 longing for, 335, 371, 428 love, 338 of humanity, 201 terrible, 196, 202, 243, 267, 280, 364, 405 transference, 71 twofold, 356, 387, 428 wisdom of, 452
Motive of dismemberment, 267 embracing and entwining, 272
Mörike, 11, 354
Mouth, erotic importance of, 176 as instrument of speech, 176
Müller, 295
Music, origin of, 165
Mysticism, 101
Mythology, 24, 240 Hindoo, 128
Myths, as dream images, 29 of rebirth, 272 religious, 262
Nakedness, cult of, 412
Naming, importance of, 208
Narcissus state, 337
Neuroses, hysteria and compulsion, 142
Nietzsche, 16, 23, 28, 72, 102, 104, 195, 327, 328, 337, 345, 414, 417, 418, 420, 423, 434, 447 on dreams, 28
Nodfyr, 166
Oedipus, 3, 202
Oegger, Abbi, 37
Onanism, 158, 175, 186
Osiris, 264, 436
Ovid, 325, 373, 469
“Paradise Lost,” 52
Paranoia, 140
Paranoidian mechanism, 73
Pausanias, 274
Persecution, fear of, 332
Personality, dissociated, 37
Peter, 221, 222
Pfister, 6, 56
Phallic, cult, 33 symbolism, 228, 248, 310
Phallus, 105, 132 negative, 334 Sun, 108
Phantasy, how created, 31 infantile, 462 onanistic, 175 sexual, 140 source of, 32, 460 thinking, 22
Philo of Alexandria, 113, 315
Pick, 37
Pindar, 325
Plato, 147, 388 Symposium, 34, 298
Plotinus, 147
Plutarch, 311, 375, 436
Poe, 66
Polytheism, 106
Pope, Roman, 200
Preiswerk, Samuel, 378
Presexual stage, 161, 171, 369
Primitive, reduction to, 259
Procreation, self, 358
Projection, 73
Prometheus, 162
Psychic energy, 142
Psychoanalysis, 75, 421 object of, 479
Psychoanalytic thinking, 257
Psychology, unconscious, 197
Psychopathology, 50
Ramayana, 239
Rank, 6, 12, 29, 356
“Raven, The,” 66
Reality, adaptation to, 461 corrective of, 146, 261 function of, 144, 150, 416 principle of, 146
Rebirth, 240, 251, 272, 351 battle for, 364
Regression, 26, 27, 172, 173 to the mother, 369
Religion, benefits of, 99 and morality, 85 as a pose, 82, 260 sexuality, 78 source of, 474 vs. orgies, 412
Renan, 127
Renunciation, 444
Repression, 6, 67, 73, 150, 161, 342
Resistance, 196
Resistance to primitive sexuality, 156
Revelation, 111, 244
Rhythm, sexual, 165
Rigveda, 165, 247, 367, 393, 415, 416, 456, 465
Riklin, 6, 29, 281
Robertson, 378
Rochefoucauld, La, 195
Rodhe, 376, 407
Roscher, 326
Rose, symbolism of, 436
Rostand, 43
Rudra, 128
Sacrifice, 287, 294, 391, 452, 465, 478 Christian vs. Mithraic, 478 of bull, 473 retrogressive longing, 453, 465
Sainthood, difficulty of, 322
Schmid, 188
Scholasticism, 22
Schopenhauer, 16, 136, 146, 198, 416, 467, 480
Science, 23, 84 vs. Mythology, 24
Self-consciousness, creation of, 303
Self-control, 73
Seneca, 78, 83, 85, 96
Sentimentality, 474
Serpent, 292
Sexual assault dream, 10 impulse, derivatives of, 144, 149 problem, treatment of, 454
Sexuality, and nutrition, 161 and religion, 78 cult of, 256 importance of, 342 resistance to primitive, 156, 170
Shakespeare, 317 “Shvetâshvataropanishad,” 128 “Siegfried,” Wagner’s, 391
Silberer, 6, 234
Snake, phallic meaning of, 110, 413 as symbol of death, 408
Sodomy, 34
Soma, 185
Somnambulism, intentional, 192
Sophocles, 332
Soul, conception of, 299
Speech, 14 origin of, 178
Sphinx, 202
Spielrein, 154, 449
St. Augustine, 82
Stage, presexual, 161, 171, 369
Steinthal, 156
Stekel, 12
Subject vs. object, 360
Sublimation, 64, 150, 254
Suckling, act of, 160
Sun, 95, 217, 223, 390, 427 as God, 99, 127 energy, 128 hero, 112, 115, 191, 231 night journey of, 237 phallus, 108 worship, 114
Surrogates, archaic, 154
Symbolism, Christian, 115 Christian vs. Mithraic, 478 of arrow, 321, 366 „ city, 234, 241 „ crowd, 233 „ dreams, 8, 12 „ eating, 372 „ every-day thought, 13 „ eyes, 301 „ fish, 223 „ forest, 307 „ horse, 308 „ libido, 105 „ light, 112 „ moon, 352 „ mother, 241, 278 „ mystery, 233 „ serpent, 333, 414, 417, 479 „ sun, 390 „ sword, 393 „ trees, 246, 264, 385 phallic, 33, 228, 248
Symbols, use of, 249, 262, 400
Symean, 101
Tertullian, 114
Theatre, 43
Thinking, 13 act of, 459 archaic, 28 directed or logical, 14, 36 dream, 22 intensive, 13 limitations of, 19 of children, 27 origin of, 465 phantastic, 22, 31, 36 psychoanalytic, 257
Time, symbol of, 313
Transference, 75, 76, 171, 201 real, 77, 78, 84 to nature, 82
Transformation, 155
Treading, symbolic meaning of, 349
Treasure, difficult to attain, 186, 365 guardian of, 293, 408
Tree of Death, 278
Tree of Life, 246
Trinity, 147, 225
Unconscious, 197, 201
Upanishad, 131, 247, 466
Verlaine, Paul, 483
Vinci, Leonardo da, 7, 403
Virgil, 90
Virgin Mother, 63
Vollers, 221
Wagner’s “Siegfried,” 391
Waitz, 353
Water, symbolism of, 244, 384, 388
Watschandies, 167
Weber, 165
Will, conception of, 146 duality of, 194 original division of, 171
Wind as creator, 108, 354
Wirth, 115
Woman, misunderstood, 342
Work as a duty, 455
World as mother, 456
Wundt, 17
Zarathustra, 423
Zend Avesta, 464
Zosimos vision, 416
Zöckler, 278, 296
TRANSCRIBER’S NOTES
1. P. 113, changed “cuis” to “cuius”. 2. P. 113, changed “phopheta” to “propheta”. 3. P. 144, changed “genetic definition of the libido” to “generic definition of the libido”. 4. P. 520, changed “αὸν” to “σόν”. 5. P. 548, changed “κεὺθω” to “κεύθω”. 6. P. 549, changed “he pieced them” to “he pierced them”. 7. Silently corrected typographical errors and variations in spelling. 8. Archaic, non-standard, and uncertain spellings retained as printed. 9. Footnotes were re-indexed using numbers and the page footnotes were collected together with the end notes. 10. Enclosed italics font in _underscores_.