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09 - The Theory of Psychoanalysis - Carl Jung · Logic Library

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Chapter nine the therapeutical Principles of psychoanalysis. While the psychoanalyst, of course knows
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of this therapeutic tendency to extricate the patient from his unhealthy fantasies, he also
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knows just how far this mere extricating of neurotic patients from their fantasies goes.
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As physicians, we should never think of preferring a difficult and complicated method assail
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by all authorities to a simple, clear and easy one without good reason.
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I'm perfectly well acquainted with hypnotic suggestion and with Dubois method of persuasion, but
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I do not use these methods on account of their relative inadequacy. For the
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same reason I do not use the direct rey a ducacion de la va Lentei,
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as the psychoanalytic method gives me better results. In applying psychoanalysis, we
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must grant the regressive fantasies of the patient, for a psychoanalysis has a much
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broader outlook as regards the valuation of symptoms than have the above psychotherapeutic methods.
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These all emanate from the assertion that a neurosis is an absolute morbid formation.
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The Reigning school of neurology has never thought of considering neurosis as a healing process
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also, and of attributing to the neurotic formations a quite special teleological meaning.
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Neurosis, like every other disease, is a compromise between the morbid tendencies and
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the normal function. Modern medicine no longer considers fever as the illness itself,
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but a purposeful reaction of the organism. Psychoanalysis, likewise, no longer conceives
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a neurosis as a ao ipso morbid, but as all so having a meaning
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and a purpose. From this there follows the more reserved and expectant attitude of
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psychoanalysis towards neurosis. Psychoanalysis does not judge the value of the symptoms, but
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first tries to understand what tendencies lie beneath these symptoms. If we were able
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to abolish a neurosis in the same way, for instance, as a cancer
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is destroyed, then at the same time there would be destroyed a great amount
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of available energy. Also, we save this energy that as we make it
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serve the purposes of the instinct for health. As soon as we can trace
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the meaning of these symptoms by taking part in the regressive movement of the patient.
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Those unfamiliar with the essentials of psychoanalysis will have some difficulty in understanding how
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a therapeutic effect can come to pass when the physician takes part in the pernicious
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fantasies of the patient. Not only critics, but the patients also doubt the
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therapeutic value of such a method, which constant trates attention upon fantasies which the
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patient rejects as worthless and reprehensible. The patients will often tell you that their
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former physicians forbade them to occupy themselves with their fantasies, and tell them that
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they must only consider that it is well with them when they are free,
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if but momentarily, from their awful torments. So it seems strange enough that
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it should be of any use to them when the treatment brings them back to
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the very thing from which they have tried it constantly to escape. The following
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answer may be made. All depends upon the position which the patient takes up
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towards his own fantasies. These fantasies have been hitherto for the patient and absolutely
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passive and invo manifestation. As we say, he was lost in his dreams
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the patient. So called brooding is an involuntary kind of dreaming too. What
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psychoanalysis demands from a patient is only apparently the same man who has a very
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superficial knowledge of psychoanalysis can confuse this passive dreaming with the position taken up in
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analysis. What psychoanalysis asks from the patient is just the contrary of what the
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patient has always done. The patient can be compared to a person who unintentionally
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has fallen into the water and sunk whilst psychoanalysis wants him to dive in,
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as it was no mere chance which led him to fall in. At just
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that spot there lies a sunken treasure, and only a diver can raise it.
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The patient, judging his fantasies from the standpoint of his reason, regards
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them as valueless and senseless. But in reality the fantasies have their great influence
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on the patient because they are of great importance. They are old, sunken
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treasures which can only be recovered by a diver. That is, the patient's
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contrary to their want, must now pay an active attention to their inner life
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where the dreamed, They must now think consciously and intentionally. This new way
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of thinking about himself has about as much resemblance to the patient's former mental condition
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as a diver has to a drowning man. The earlier joy in indulgence has
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now become a purpose and a name that has become work. The patient,
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assisted by the physician, occupies himself with his fantasies, not to lose himself
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therein, but to uproot them peace by peace, and to bring them into
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daylight. He thus reaches an objective standpoint towards his inner life, and everything
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he formerly loathed and feared is now considered consciously. This contains the basis of
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the whole psychoanalytic therapy. In consequence of his illness, the patient stood partially
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or totally outside of real life. Consequently, he neglected many of his life's
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duties, either in regard to social work or to the ordinary daily tasks.
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If he wishes to be well, he must return to the fulfillment of his
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particular obligations. Let me say, by way of caution, that we are
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not to understand by such duties some general ethical apostulates, but duties towards himself.
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Nor does this mean that they are ao if so egoistic interests. Since
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we are social beings as well, a matter too easily forgotten by individualists.
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An ordinary person will feel very much more comfortable sharing a common virtue than possessing
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an individual vice, even if the letter is a very seductive one. They
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must be already neurotic or otherwise extraordinary people who can be deluded by such particular
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interests. The neurotic flood from his duties, and his libida withdrew at least
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partly from the tasks imposed by real life. In consequence, the libido became
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introverted and directed towards an inner life. The follow the path of regression.
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To a large extent. Fantasies replace reality because the patient refused to overcome certain
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real difficulties unconsciously. The neurotic patient prefers, very often consciously too, his
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dreams and fantasies to reality to bring him back to real life and to the
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fulfillment of its necessary duties. The analysis proceeds along the same false path of
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regression which has been taken by his libido, so that the beginning of psychoanalysis
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looks as if it were supporting the morbid tendencies of the patient. But psychoanalysis
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follows these fantasies these wrong paths in order to restore the libido, which is
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the valuable part of the fantasies, to the conscious self and to the duties
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of the moment. This can only be done by bringing the fantasies into the
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light of day, and along with them the libido bound up with them.
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We might leave these unconscious fantasies to their shadowy existence if no libida were attached
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to them. Is unavoidable that the patient, feeling himself at the beginning of
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analysis confirmed in his regressive tendencies, leads his analytical interest amid increasing resistances down
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to the depths of the shadowy world. We can easily understand that any physician
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who is a normal person experiences the greatest resistance towards the thoroughly morbid regressive tendency
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of the patient, since he feels quite certain that this tendency is pathological,
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and this all the more because as physician, he believes he is right in
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refusing to give heed to his patient's fantasies. It is quite conceivable that the
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physician feels a repulsion towards this tendency. It is undoubtedly repugnant to see how
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a person is completely given up to such fantasies, finding only himself of any
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importance, and never ceasing to admire or despise himself. The esthetic sense of
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normal people has as a rule little pleasure in neurotic fantasies, even if it
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does not find them absolutely repulsive. The psychoanalyst must put aside such aesthetic judgment,
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just as every physician must. Who really tries to help his patients,
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he may not fear any dirty work. Of course, there are a great
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many patients physically ill who, without undergoing an exact examination or local treatment,
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do recover by the use of general, physical, dietetic, or suggestive means.
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Severe cases can, however, only be helped by a more exact examination
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and therapy based on a profound knowledge of the illness. Our psychotherapeutic methods hitherto
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have been like these general measures. In slight cases they did no harm.
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On the contrary, they were often of great service before a great many patients.
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These measures have proved inadequate. If they really can be helped, it
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will be by psychoanalysis. Which is not to say that psychoanalysis is a universal
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panacea, such as sneer proceeds only from ill nature criticism. We know very
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well that psychoanalysis fails in many cases. As everybody knows, we shall never
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be able to cure all illnesses. This diving work of analysis brings dirty matter
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piecemeal out of this line, which must then be cleansed before we can tell
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its value. The dirty fantasies are valueless and are thrown aside, but the
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libido actuating them is of value, and this, after cleansing, becomes serviceable
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again to the psychoanalysts. As to every specialist, it will sometimes seem that
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the fantasies have also a value of their own, and not only by reason
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of the libido linked with them. But their value is not in the first
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instance for the patient. For the physician, these fantasies have a scientific value,
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just as it is of special interest to the surgeon to note whether the
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pus contained stephlococca or a streptococca. To the patient, it is all the
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same, and for him it is better that the doctor concealed his scientific interest
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in order not to tempt him to have greater pleasure than necessary in his fantasies.
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The etological import which is attached to these fantasies incorrectly, to my mind,
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explains why so much room is given up in psychoanalytic literature to the extensive
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discussion of the various sexual fantasies. Once it is known that absolutely nothing is
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impossible in the sphere of sexual fantasy, the former estimate of these fantasies will
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disappear, and therewith the endeavor to discover in them in your theological import nor
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will the most extended discussion of these cases ever be able to exhaust this sphere.
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Every case is theoretically inexhaustible, but in general the production of fantasy sees
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is after a time. Naturally, we must not conclude from this that the
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possibility of creating fantasies is exhausted, but the cessation in their productionally means that
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there is then no more libida on the path of regression. The end of
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the regressive movement is reached as soon as the libida takes hold of the present
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real duties of life and is used to solve those problems. But there are
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cases, and these are not a few, where the patient continues longer than
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usual to produce endless fantastic manifestations, either from his own pleasure in them or
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from certain false expectations on the part of the doctor. Such a mistake is
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especially easy for beginners, since, blinded by the present psychoanalytical discussion, they
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keep their interests fixed on these fantasies because they seem to possess iteleological significance.
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They are therefore constantly pains to efficient fantasies of early childhood, vainly hoping to
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find thus the solution of the neurotic difficulties. They do not see that the
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solution lies in action and in the fulfillment of certain necessary duties of life.
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It will be objected that the neurosis is entirely due to the incapacity of the
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patient to carry out these very demands of life, and that therapy the analysis
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of the unconscious, ought to enable him to do so, or at least
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give him means to do so. The objection put in this way is perfectly
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valid, but we have to add that it is only so when the patient
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is really conscious of the DUTC has to fulfill, not only academically in their
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general theoretical outlines, but in their most minute details. It is characteristic for
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neurotic people to be wanting in this knowledge, although because of their intelligence they
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are well aware of the general duties of life and struggle perhaps only too hard
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to fulfill the prescriptions of current morality. But the much more important duties which
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he ought to fulfill towards himself are to a great extent unknown to the neurotic.
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Sometimes even they are not known at all. It is not enough,
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therefore, to follow the patient blindfold on the path of regression and to push
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him, by an opportune iteleological interest back into his infantile fantasies. I've often
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heard from patients with whom the psychoanalytic treatment has come to a standstill. The
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doctor believes I must have somewhere some infantile trauma or an infantile fantasy which I
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am still repressing. Apart from the cases where this supposition is really true,
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I've seen cases in which the stoppage was caused by the fact that the libido
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hauled up by the analysis sank back into the depths again for want of employment.
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This was due to the physician's attention being directed entirely to the infantile fantasies
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and is failing therefore to see what duties of the moment the patient had to
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fulfill. The consequence was that the libida brought forth by analysis always sank back
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again as no opportunity for further activity was found. There are many patients who,
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on their own account discover their life tasks and abandon the production of regressive
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fantasies, presume because they prefer to live in reality rather than in their fantasies.
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It is a pity that this cannot be said of all patients. A
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good many of them forsake for a long time or even forever, the fulfillment
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of their life tasks and prefer their idle neurotic dreaming. I must to get
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emphasized that we do not understand by dreaming always a conscious phenomenon. In accordance
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with these facts and these views, character of psychoanalysis has changed during the course
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of time. If the first stage of psychoanalysis was perhaps a kind of surgery
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which were removed from the mind of the patient the foreign body, the block
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effect, the later form has been a kind of historical method which tries to
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investigate carefully the genesis of the neurosis down to its smallest details, and to
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reduce it to its earliest origins, the conception of transference. This last method
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has unmistakably been due to strong scientific interest, the traces of which are clearly
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seen in the delineations of cases so far. Thanks to this, Freud was
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also able to discover wherein lay the therapeutical effect of psychoanalysis. Whilst formerly this
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was sought in the discharge of the traumatic effect, it was now seen that
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the fantasies produced were especially associated with the personality of the physician. Forred caused
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this process transference you bear trogom owing to the fact that the images of the
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parents imagines are henceforth transferred to the physician, along with the infantile attitude of
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mind adopted towards the parents. The transference does not arise solely in the intellectual
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sphere, but the libido bound up with the fantasy is transferred, together with
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the fantaice itself, to the personality of the physician, so that the physician
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replaces the parents. To a certain extent, all the apparently sexual fantasies which
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have been connected with the parents are now connected with the physician, and the
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less this is realized by the patient, the more he will be unconsciously bound
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to his physician. This recognition is in many ways of prime importance. This
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process has an important biological value for the patient. The less libido he gives
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to reality, the more he exaggerated will be his fantasies, and the more
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he will be cut off from the world. Typical of neurotic people is their
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attitude of disharmony towards reality, that is, their diminished capacity for adaptation.
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Through the transference to the physician of bridges built across which the patient can get
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away from his family into reality. In other words, he can emerge from
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his infantile environment into the world of grown up people. For here, the
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physician stands for a part of the extra familial world. But on the other
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hand, this transference is a powerful hindrance through the progress of treatment, for
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the patient assimilates the personality of the physician as if he did stand for father
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or mother and not for a part of the extra familial world. If the
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patient could acquire the image of the physician as a part of the non infantile
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world, he would gain a considerable advantage. But transference has the opposite effect.
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Hence, the whole advantage of the new acquisition is neutralized. The more
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the patient succeeds in regarding his doctor as he does any other individual. The
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more he is able to consider himself objectively, the greater becomes the advantage of
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transference, the less he is able to consider his doctrine this way. The
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more the physician is assimilated with the father, the less is the advantage of
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the transference, and the greater it will be its harm. The familial environment
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of the patient has only become increased by an additional personality assimilated to his parents.
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The patient himself is as before still in his childish surroundings, and therefore
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maintains his infantile attitude of mind. In this manner, all the advantages of
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transference can be lost. There are patients who followed the analysis with the greatest
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interest, without making the slightest improvement, remaining extraordinarily productive in fantasies, although
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the whole development of their neurosis, even to the smallest details, has been
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brought to light. A physician under the influence of the historical view might be
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thus easily thrown into confusion, and would have to ask himself, what is
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there in this case still to be analyzed. Those are just the cases of
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which I have spoke before, where it is no longer a matter of the
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analysis of the historical material. We have now to face a practical problem,
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the overcoming of the inadequate infantile attitude of mind. Of course, the historical
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analysis would show repeatedly that the patient had a childish attitude towards his physician,
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but would not bring us any solution of the question how that attitude could be
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changed to a certain extent. This serious disadvantage of transference is found in every
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case. Gradually, it has been proved that this part of psychoanalysis is considered
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from a scientific standpoint extraordinarily interesting and of great value, but in its practical
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aspect of less importance than that which has now to follow, namely the analysis
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of the transference, confession and psychoanalysis. Before we enter into a more detailed
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consideration of this practical part of psychoanalysis, I should like to mention our parallelism
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between the first part of psychoanalysis and a historical institution of our civilization. It
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is not difficult to guess this parallelism. We find it in the religious institution
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called confession. Nothing are people more cut off from fellowship with others than by
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a secret born about within them. It is not that a secret actually cuts
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off a person from communicating with his fellows. Yet somehow personal secrets, which
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are zealously guarded, do have this effect. Sinful deeds and thoughts, for
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instance, are the secrets which separate one person from another. Great relief is
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therefore gained by confessing. Then this relief is due to the re admission of
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the individual to the community. Is loneliness which was so difficult to bear ceases.
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Herein lies the essential value of the confession. But this confession means,
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at the same time, through the phenomenon of transference and its unconscious fantasies,
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that the individual becomes tied to its confessor. This was probably instinctively intended by
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the Church. The fact that perhaps the greater part of humanity wants to be
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guided justifies the moral value attributed to this institution by the Church. The priest
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is furnished with all the attributes of paternal authority, and upon arrest, the
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obligation to guide his congregation, just as a father guides his children. Thus,
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the priest replaces the parents, and to a certain extent, freeses people
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from their infantile bonds. In so far as the priest is a highly moral
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personality, with the nobility of soul and an adequate culture. This institution may
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be commended as a splendid instance of social control and education which served humanity during
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the space of two thousand years so long as the Christian Church of the Middle
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Ages was capable of being the guardian of culture and science, in which role
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her success was in part due to her wide toleration of the secular element.
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Confession was an admirable method for the education of the people, but confession lost
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its greatest value, at least for the more educated, as soon as the
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Church was unable to maintain her leadership over the more emancipated portion of the community
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and became incapable through her rigidity of following the intellectual life of the nations.
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The more highly educated men of today do not want to be guided by belief
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or a rigid dogma. They want to understand. Therefore, they put aside
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everything that they do not understand, and the religious symbol is very little accessible
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for general understanding. The sacrificium intellectus is an act of violence to which the
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moral conscience of the highly developed man is opposed, but in a large number
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of cases transference to independence upon the analyst could be considered as a sufficient end
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with a definite therapeutic effect. If the analyst were in every respect a great
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personality, capable and competent to guide the patience given in to his charge and
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to be a father of his people. But a modern mentally developed person desires
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to guide himself and to stand on his own feet. He wants to take
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the helm in his own hands. The steering has too long been done by
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others. He wants to understand. In other words, he wants to be
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a grown up person. It is much easier to be guided. But this
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no longer suits the well educated of the present time, for they feel the
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necessity of the moral independence demanded by the spirit of our time. Modern humanity
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demands moral autonomy. Psychoanalysis has to allow this claim, and refuses to guide
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and to advise. The psychoanalytic physician knows his own shortcomings too well, and
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therefore cannot believe that he can be father and leader. His highest ambition must
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only consist in educating his patients to become independent personalities and infering them from their
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unconscious dependency within infantile limitations. Psychoanalysis has therefore to analyze the transference, a
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task left untouched by the priest, and so doing, the unconscious dependence upon
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the physician is cut off, and that patient is put upon his own feet.
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This, at least is the end at which the physician aims the analysis
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of the transference. We have already seen that the transference brings about difficulties because
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the personality of the physician is assimilated with the image of the patient's parents.
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The first part of the analysis, the investigation of the patient's complexes, is
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rather easy, chiefly because a man is relieved by reading himself of his secrets,
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difficulties, and pains. In the second place, the experience is a
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pokey of satisfaction from at last finding someone who shows interest in all those things
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to which nobody hitherto would listen. It is very agreeable to find a person
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who tries to understand him and does not shrink back. In the third place,
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the expressed intention of a physician to understand him and to follow him through
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all his erring ways pathetically affects the patient. The feeling of being understood is
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especially sweet to the solitary souls who are forever longing for understanding. In this
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they are insatiable. The beginning of the analysis is, for these reasons fairly
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easy and simple. The improvement so easily gained and the sometimes striking change in
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the patient's condition of health are a great temptation to the psychoanalytic beginner to slip
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into a therapeutic optimism and an analytical superficiality, neither of which would correspond to
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the seriousness and the difficulties of the situation. The trumpeting of therapeutic successes is
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nowhere more contemptible than in psychoanalysis, for no one is better able to understand
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than a psychoanalyst how the so called result of the therapy depends on the cooperation
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of nature and the patient himself. The psychoanalyst may rest content with possessing an
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advanced scientific insight. The prevailing psychoanalytic literature cannot be spared reproach that some of
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its works do give a false impression as to its real nature. There are
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therapeutical publications in which the uninitiated received the impression that psychoanalysis more or less a
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clever trick with astonishing effects. The first part of analysis, where we try
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to understand, and which as we have seen before, offers much relief to
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the patient's feelings is responsible for these illusions. These incidental benefits help the phenomenon
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of transference. The patient has long felt the need of help to free him
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from his inward isolation and his lack of self understanding, so he gives way
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to his transference after at first struggling against it. For a neurotic person,
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the transference is an ideal situation. He himself makes no effort, and nevertheless,
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another person meets him halfway with an apparent affectionate understanding, does not even
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get annoyed or leave off his patient endeavors. Although he himself is sometimes stubborn
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and makes childish resistances, by this means the strongest resistances are melted away for
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the interest of the physician meets the need of a better adaptation to extra familial
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reality. The patient obtains through the transference not only his parents, who used
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to bestow great attention upon him, but in addition, he gets a relationship
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outside the family, and thus fulfills a necessary duty of life. The therapeutical
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success, so often to be seen at the same time, fortifies the patient's
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belief that this new gain situation is an excellent one. Here we can easily
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understand that the patient is not in the least inclined to abandon this newly found
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advantage. If it depended upon him, he would be forever associated with his
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physician. In consequence, he begins to produce all kinds of fantasies in order
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to find possible ways of maintaining the association with his physician. He makes the
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greatest resistances towards his physician when the latter tries to dissolve the transference. At
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the same time, we must not forget that for our patients, the acquisition
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of our relationship outside the family is one of the most important duties of life,
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and one more over which up to this moment they have failed or but
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very imperfectly succeeded in accomplishing. I must oppose myself energetically to the view that
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we always mean by this relationship outside the family a sexual relation in his popular
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sense. This is the misunderstanding falling into so many neurotic people who believe that
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our right attitude toward reality is only to be found by way of concrete sexuality.
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There are even physicians, not psychoanalysts, who are of the same conviction.
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But this is the primitive adaptation which we find among uncivilized people under primitive
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conditions. If we lend uncritical support to this tendency of neurotic people to adapt
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themselves in an infantile way, we just encourage them in the infantilism from which
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they are suffering. The neurotic patient has to learn that higher adaptation which is
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demanded by life from civilized and grown up people. Whoever has a tendency to
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sink lower will proceed to do so. For this end, he does not
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need psychoanalysis. But we must be careful not to fall into the opposite extreme
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and believe that we can create by analysis great personalities. Psychoanalysis stands above traditional
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morality. It follows no arbitrary moral standard. It is only a means to
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bring to light the individual trends and to develop and harmonize them as perfectly as
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possible. Analysis must be a biological method, that is, a method which
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tries to connect the highest subjective well being with the most valuable biological activity.
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The best result for a person who passes through analysis is that he becomes,
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at the end what he really is in harmony with himself, neither bad nor
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good, but an ordinary human being. Psychoanalysis cannot be considered a method of
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education if by education has understood the possibility of shaping a tree to a highly
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artificial form. But whoever has the higher conception of education will most pride that
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educational method which can cultivate a tree so that it shall fulfill to perfection its
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own natural conditions of growth. We yield too much to the ridiculous fear that
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we are, at bottom quite impossible beings, and that if everyone were to
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appear as he really is, a dreadful social catastrophe would result. The individualistic
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thinkers of our day insist on understanding by people as they really are, only
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the discontented anarchistic and egotistic element in humanity. They quite forget that this same
29:51
humanity has created those well established forms of our civilization which possess greater strength and
29:56
solidity than all the anarchistic undercurrents. When we try to dissolve the transference,
30:03
we have to fight against powers which have not only neurotic value, but also
30:08
universal normal significance. When we try to bring the patient to the dissolution of
30:12
his transference, we are asking more from him than is generally asked of the
30:17
average man. We asked that he should subdue himself wholly. Only certain religions
30:22
have made such a claim on humanity, and it is this demand which makes
30:26
the second part of analysis so difficult. The technique that we have to employ
30:30
it for the analysis of the transference is exactly the same as that before described.
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Naturally, the problem as to what the patient must do with the libido
30:40
which is now withdrawn from the physician comes to the fore. Here again there
30:42
is a great danger for the beginner, as he will be inclined to suggest
30:47
or to give suggestive advice. This would be extremely pleasant for the patient in
30:51
every respect, and therefore fatal the problem of self analysis. I think here
30:56
is the place to say something about the indispensable conditions of the psychology of the
31:00
psychoanalyst himself. Psychoanalysis is by no means an instrument applied to the patient.
31:07
Only it is self evident that it must be applied to the psychoanalyst. First.
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I believe that it is not only a moral but a professional duty also
31:17
for the physician to submit himself to the psychoanalytic process in order to clean his
31:22
mind from his own unconscious interferences. Even if he is entitled to trust to
31:27
his own personal honesty that will not suffice to save him from the misleading influences
31:33
of his own unconscious. The unconscious is unknown even to the most frank and
31:38
honest person. Without analysis, the physician will advitably be blindfolded in all those
31:45
places where he meets his own complexes. This is a situation of dangerous importance
31:49
in the analysis of transference. Do not forget that the complexes of a neurotic
31:55
are only the complexes of all human beings. The psychoanalyst included, through the
32:00
interference of your own hidden wishes, you will do the greatest harm to your
32:04
patients. The psychoanalyst must never forget that the final aim of psychoanalysis is the
32:09
personal freedom and moral independence of the patient. The analysis of dreams. Here,
32:15
as everywhere in analysis, we have to follow the patient along the line
32:21
of his own impulses, even if the path seems to be a wrong one.
32:24
Error is just as important a condition of mental progress history. In the
32:29
second step of analysis, with all its hidden precipices and sandbanks, we owe
32:34
great deal to dreams. At the beginning of analysis, dreams chiefly helped in
32:37
discovering fantasies. Here they guide us in a most valuable way to the application
32:43
of the libido. Ford's work laid the foundation of an immense in Greece and
32:46
Art knowledge in regard to the interpretation of the dream's content through its historical material
32:52
and its tendency to express wishes. He showed us how dreams opened the way
32:59
to the actual position of unconscious material in accordance with his genius. For that
33:02
purely historical method he apprises us chiefly of the analytical relations. Although this method
33:09
is incontestably of the greatest importance, we ought not to take up this standpoint
33:14
exclusively. As such, an historical conception does not sufficiently take account of the
33:20
teleological meaning of dreams. Conscious thinking would be quite insufficiently characterized if we considered
33:25
it only from its historical determinants. For its complete valuation, we have unquestionably
33:31
to consider its teleological or perspective meaning as well. If we pursued the history
33:37
of the English Parliament back to its first origin, we should certainly arrive at
33:40
a perfect understanding of its development and the determination of its present form. But
33:45
we should know nothing about its perspective function, that is, about the work
33:50
which it has to accomplish now and in the future. The same thing is
33:53
to be said about dreams. Their perspective function has been valued only by superstitious
33:59
peoples and times, but probably there is much truth in their view. Not
34:02
that we pretend that dreams have any prophetic foreboding, but we suggest that there
34:07
might be a possibility of discovering in their unconscious material those future combinations which are
34:13
subliminal just because they have not reached the distinctiveness or the intensity which consciousness requires.
34:20
Here I am thinking of those indistinct presentments of the future which we sometimes
34:23
have, which are nothing else than subliminal combinations, the objective value of which
34:28
we are not able to perceive. The future tendencies of the patient are elaborated
34:35
by this indirect analysis, And if this work is successful, the convalescent passes
34:39
out of treatment and out of his half infantile state of transference, into life
34:44
which has been inwardly carefully prepared for, which has been chosen by himself,
34:47
into which, after many deliberations, he has at last made up his mind.
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Into Chapter nine