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10 Part 2 - The Theory of Psychoanalysis - Carl Jung · Logic Library

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Chapter ten, Part two, the child once first of all, to be
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relieved from the idea that she is doing wrong in being interested in the generation
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of life. By the analytic explanation of this complex, it is made clear
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to the child how much pleasure and curiosity she really takes in the problem of
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generation, and how her groundless sphere is the inversion of her repressed desire.
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The affair of her masturbation meets with a tolerant understanding, and the discussion is
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limited to drawing the child's attention to the aimlessness of her action. At the
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same time, it is explained to her that her sexual actions are mainly the
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consequences of her curiosity, which might be satisfied in a better way. Her
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great fear of her father corresponds probably with as great an expectation, which,
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in consequence of the birth of her little brother, is closely connected with the
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problem of generation. Through this explanation, the child is declared to be justified
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in her curiosity, and the greater part of her moral conflict is eliminated.
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Fourth interview. The little girl is now much nicer and much more confiding.
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Her former unnatural and constrained manner has vanished. She brings a dream which she
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dreamed after the last sitting. It runs, I am as tall as a
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church tower, and can see into every house. At my feet are very
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small children, as small as flowers are. A policeman comes. I say
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to him, if you dare to make any remark, I shall take your
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sword and cut off your head. In the analysis of this dream, she
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makes the following remarks, I would like to be taller than my father.
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For them, he will have to obey me. The first association with policemen
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was father. He is a military man and has of course a sword.
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The dream clearly fulfills her wish in the form of a tower. She is
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much bigger than her father, and if he dares to make a remark,
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he will be decapitated. The dream fulfills the natural wish of the child to
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be a grown up person and to have children playing at her feet, symbolized
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in the dream by the small children. With his dream, she overcomes her
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great fear of her father. That means an important improvement with regard to her
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personal freedom and her certainty of feeling. But incidentally, there is here also
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a theoretical gain. We may consider this dream to be a clear example of
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the compensating and teleological function of dreams, which was especially pointed out by Mater.
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Such a dream must leave with the dreamer and increased sense of the value
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of our own personality, which is of much importance for personal well being.
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It does not matter that the symbols of the dream are not perceived by the
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consciousness of the child, as conscious perception is not necessary to derive from symbols
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their corresponding emotional effect. We have to do here with knowledge derived from intuition.
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In other words, it is that kind of perception on which at all
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times the effect produced by religious symbols has depended. Here no conscious understanding has
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been needed. The feelings are affected by means of emotional intuition. Fifth Interview.
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In the fifth sitting, the child brings a dream which he had dreamt.
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Meanwhile, I am with my whole family on the roof. The windows
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of the houses on the other side of the valley radiate like fire. The
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rising sun is reflected. Suddenly, I noticed that the house at the corner
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of our street is, as a fact, on fire. The fire comes
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nearer and nearer. At last our house is also on fire. I take
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light into the street and my mother throws several things to me. I hold
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up my apron, and among other things, my doll is thrown to me.
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I noticed that the stones of our house are burning, but the wood
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remains untouched. The analysis of this dream presents peculiar difficulties, and therefore required
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two sittings. It would lead me to fear to sketch to you all the
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material this dream brought forth. I have to limit myself to what is most
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necessary. The associations which deal with the real meaning of the dream belong to
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the remarkable image which tells us that the stones of the house are on fire,
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while the wood remains untouched. It is sometimes worthwhile, especially with longer
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dreams, to take out the most striking parts and to analyze them first.
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This proceeding is not the typical one, but it is justified by the practical
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desire to shorten matters. The little patient makes the observation that this part of
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the dream is like a fairy tale. Through examples, it was made plain
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to her that fairy tales always have a meaning. She objects, but not
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all fairy tales have one. For instance, the tale of the Sleeping Beauty.
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What could that mean? The explanation was as follows. The sleeping Beauty
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had to wait for one hundred years in an enchanted sleep until she could be
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free. Only he who was able to overcome all the difficulties through love and
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had the courage to break through the thorny hedge was able to deliver her.
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So one must often wait a long while to obtain what one longs for.
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This explanation is as much in harmony with the capacity of childish understanding as it
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is perfectly consonant with the history of the motive of this fairy tale. The
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motive of the Sleeping Beauty shows clearly its relation to an ancient myth of spring
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and fertility, and contains, at the same time a problem which has a
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remarkably close affinity to the psychological situation of the precocious girl of eleven. This
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motive of the Sleeping Beauty belongs to a whole cycle of legends in which a
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virgin, closely guarded by a dragon is delivered by a hero. Without entering
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into the interpretation of this myth, I want to bring into prominence the astronomical
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or meteorological components which are very clearly demonstrated in the Edda in the form of
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a virgin. The earth is kept prisoner by the winter, covered in ice
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and snow. The young spring sun, in the form of a hero,
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delivers her out of her frosty prison, where she has been longing for her
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deliverer. The association given by the little girl was chosen by her simply to
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give an example of a fairy tale without meaning, and was not in the
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first place conceived as having any relation with the house on fire. To this
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part of the she only made the observation it is quite marvelous, just like
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a fairy tale. She meant to say it was impossible, as the idea
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of burning stones is to her something impossible, some nonsense, or something like
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a fairy tale. The observation made apropos of this shows her that an impossibility
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and a fairy tale are only partly identical, since a fairy tale certainly has
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much meaning. Although this particular fairy tale, from the casual way in which
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it was mentioned, seemed to have no apparent relation to the dream, we
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have to pay special attention to it, as it was given spontaneously in the
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course of the interpretation of the dream. The unconscious suggested this example, which
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cannot be accidental, but must be in some way significant for the present situation.
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In interpreting dreams, we have to pay attention to such apparent accidents,
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since in psychology we find no blind chances, much as we are inclined to
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think these things accidental. From the critics, you may hear this objection as
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often as you like. But for a really scientific mind, there are only
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causal relationships and no accidents. From the fact that the little girl shows the
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example of the sleeping beauty, we may conclude that there was some fundamental reason
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underlying this. In the psychology of the child. This reason is a comparison
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or partial identification of herself with the sleeping beauty. In other words, there
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is in the soul of the child a complex which manifests itself in the form
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of the motive of the sleeping beauty. The explanation which I mentioned before,
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which was given to the child, was in harmony with this conclusion. Notwithstanding,
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she is not quite satisfied, and doubts that all fairy tales have a
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meeting. She brings another instance of a fairy tale that cannot be understood.
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She brings the story of Little snow White, who, in the sleep of
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death lies enclosed in a coffin of glass. It is not difficult to see
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that this fairy tale belongs to the same kind of myths to which the Sleeping
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Beauty belongs. The story of Little snow White in her glass coffin is,
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at the same time very remarkable in regard to the myth of the seasons.
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This mythical material chosen by the little girl has reference to an intuitive comparison with
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the earth, held fast by the winter's cold, awaiting the liberating sun of
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spring. This second example affirms the first one and its explanation. It would
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be difficult to pretend here that this second example, which accentuates the meaning of
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the first, has been suggested by the explanation. Given the fact that the
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little girl brought up the story of Little snow White as another example of the
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senselessness of fairy tales, proves that she did not understand her identification with Little
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snow White and the Sleeping Beauty. Therefore, we may expect that Little snow
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White arose from the same unconscious sources as the Sleeping Beauty. That is,
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a complex consisting of the expectation of coming events which are altogether comparable with the
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deliverance of the earth from that prison of winter, and his fertilization through the
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sunbeams of spring. As may perhaps be known, the symbol of the bull
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has been given from time immemorial to the fertile spring sun, as the bull
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bodies the mightiest pro creative power. Although without further consideration it is not easy
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to find any relation between the insight indirectly gained and the dream, we will
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hold to what we have found and proceed with the dream. The next part
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described by the little girl is receiving the doll in her apron. The first
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association given tells us that her attitude and the whole situation in the dream is
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like a picture very well known to her, representing a stork flying above a
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village. Children are in the street holding their aprons, looking up and shouting
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to him. The stork must bring them a little baby. The little patient
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adds the observation that several times she wished to have a little brother or a
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sister herself. This material, given spontaneously by the child stands in a clear
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and valuable relation to the motive of the myths. We notice here that the
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dream is indeed concerned with the problem of the awakening instinct of generation. Nothing
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of this has been said to the little girl. After a little pause,
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she brings abruptly this association. Once, when I was five years old,
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I thought I was in the street, and that a by sickness passed over
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my stomach. This highly improbable story proved to be, as it might be
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expected, a fantasy which had become a paramnesia. Nothing of this kind had
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ever happened. But we came to know that at school the little girls lay
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crosswise over each other's bodies and trampled with their legs. Whoever has read the
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analyzes of children published by Freud and myself will observe the same light motif of
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trampling. To this must be attributed a sexual undercurrent. This concept, demonstrated
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in our former work, agrees with the next association of our little patient.
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I should prefer a real child to a doll. This most remarkable material brought
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by the child in connection with the fantasy of the stork, refers to typical
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childish attempts at the sexual theory and betrays where we have to look for the
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actual fantasies of the child. It is of interest to note that this motive
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of trampling can be illustrated through mythology. I've brought together the proofs in my
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work on the libido theory. The utilization of these early infantile fantasies in the
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dream, the existence of the paramnesia of the bicyclist, and the expectation expressed
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by the motive of the sleeping beauty showed that the interests of the child dwell
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chiefly on certain problems which must be solved. Probably, the fact that the
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libido has been attracted by the problem of generation has been the reason of her
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lack of attention at school, through which she fell behind. This problem is
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very often seen in girls between the ages of twelve and thirteen. I could
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demonstrate this to you by some special cases published under the title of bitrag suur
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cologi des rush tess in the zentro Blot Sacho ann Aalies. The frequent occurrence
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of that problem at this age is the cause of the indecent talk among all
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sorts of children, and the attempts at mutual enlightenment, which are naturally far
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from beautiful and which so very often spoil the child's imagination. Not the most
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careful protection can prevent children from some day discovering the great secret, probably in
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the dirtiest way. Therefore, it would be much better if children could learn
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about certain important secrets of life in a clean way and at suitable times,
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so that they would not need to be enlightened by their playmates too often in
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very ugly ways. In the eighth interview, the little girl began by remarking
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that she had understood perfectly why it was still impossible for her to have a
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child, and therefore she had renounced all idea of it. But she does
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not make a good impression this time. We get to know that she has
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told her teacher of falsehood. She had been late to school and told her
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teacher that she was late because she was obliged to accompany her father, but
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in reality she had been lazy, got up too late, and was thus
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late for school. She told her lie and was afraid of losing the teacher's
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favor by telling the truth. Moral defect in our little patient requires an explanation.
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According to the fundamentals of psychoanalysis, this sudden and striking weakness can only
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follow from the patients not drawing the logical consequences from the analysis, but rather
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looking for other easier possibilities. In other words, we have to do here
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with a case in which the analysis brought the libido apparently to the surface,
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so that an improvement of the personality could have occurred, before some reason or
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other the adaptation was not made, and the libida returned to his former regressive
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paths. The ninth interview proved that this was indeed the case. Our patient
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withheld an important piece of evidence in her ideas of sexuality, and one which
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contradicted the psychoanalytic explanation of sexual maturity. She suppressed the rumor current in the
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school that a girl of eleven had a baby with a boy of the same
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age. This rumor was proved to be based on no facts, but was
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a fantasy fulfilling the secret wishes of this age. Rumors appear often to originate
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in this kind of way, as I tried to show in the above mentioned
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demonstration of such a case, they served to give vent to the unconscious fantasies,
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and, in fulfilling this function, correspond to dreams as well as to
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myths. This rumor keeps another way open. She need not wait so long.
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It is possible to have a child even at eleven. The contradiction between
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the accepted rumor and the analytic explanation creates resistances towards the analysis, so that
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it is forthwith depreciated. All the other statements and in formation fall to the
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ground at the same time. For the time being, doubt and a feeling
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of uncertainty have taken their place. The libido has again taken possession of its
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former ways. It has made a regression. This is the moment of the
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relapse. The tenth sitting added important details to the story of her sexual problem.
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First came a remarkable fragment of a dream. I am with other children
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in an open field in the wood, surrounded by beautiful pine trees. It
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begins to rain, to lighten, and to thunder. It is growing dark.
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Suddenly I see a stork in the air. Before I enter into an
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analysis of this dream, I should like to point out its beautiful parallel with
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certain mythological presentations. This astonishing coincidence of thunderstorm and stork has, of course,
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those acquainted with the works of Adalbert, Kuhn and Steinhal nothing remarkable.
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The thunderstorm has had from ancient times the meaning of the fertilizing of the Earth,
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the cohabitation of the father Heaven and the mother Earth, to which Abraham
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has recently again called attention, in which the lightning takes the place of the
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winged phallus. This stork is just the same thing, a winged phallus,
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the psychosexual meaning of which is known to every child, but the psychosexual meaning
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of the thunderstorm is not known to everyone. In view of the psychological situation
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just described, we must attribute to the stork a psycho sexual meaning. That
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the thunderstorm is connected with the stork and has also a psycho sexual meaning seems
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at first scarcely acceptable. But when we remember that psychoanalytic observation has shown an
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enormous number of mythological associations with the unconscious mental images, we may suppose that
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some sexual meaning is also present in this case. We know from other experiences
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that those unconscious strata which in former times produced mythological forms are still in action
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among modern people and are still incessantly productive. But this production is limited to
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the realm of dreams, and the systematology of the neuroses and the psychoses for
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the correction through reality is so much increased in the modern mind that it prevents
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their projection into reality. We will return to the dream analysis. The associations
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which lead us to the heart of this image begin with the idea of rain
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during the thunderstorm. Her actual words were, I think of water. My
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uncle was drowned in water. It must be dreadful to be kept under water,
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so in the dark. But the child must be also drowned in the
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water. Does it drink the water that is in the stomach? It is
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very strange. When I was ill, Ammah sent my water to the doctor.
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I thought perhaps he would mix something with it, perhaps some syrup out
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of which children grow. I think one has to drink it with unquestionable clearness.
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We see from this set of associations that even the child associates psycho sexual
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and even typical ideas of fructification with the rain during the thunderstorm. Here again
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we see that marvelous parallelism between mythology and the individual fantasies of our own day.
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This series of associations contained such an about fundance of symbolic relationships that we
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could easily write a whole dissertation about it. The child herself splendidly interpreted the
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symbolism of drowning as a pregnancy fantasy, an explanation given long ago in Psychoanalytic
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Literature eleventh interview. The next sitting was occupied with the spontaneous infantile theories about
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rectification and childbirth. The child thought that the urine of the man went into
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the body of the woman, and from this the embryo would grow. Hence
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the child was in the water from the beginning, that is to say,
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in urine. Another version was the urine was drunk in the doctor's syrup so
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that the child would grow in the head. The head had then to be
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split open to help the growth of the child in one wore hats to cover
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this up. She illustrated this by a little drawing presenting a childbirth through the
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head. The child again had still a smaller child on the head, and
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so on. This is an archaic idea and highly mythological. I would remind
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you of the birth of Pallace, who came out of the father's head.
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We find striking mythological proofs of the fertilizing significance of the urine in the songs
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of Rudra in the rig Veda. Here should be mentioned something the mother added
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that once the little girl before analysis suggests that she saw a puppet on the
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head of her little brother, a fantasy with which the origin of this theory
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of childbirth might be connected. The little illustration made by the patient has remarkable
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affinity with certain pictures found among the buttoques of Dutch India. They are the
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so called magic wands or ancestral statues on which the members of families are represented
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when standing on the top of the the other. The explanation of these wands,
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given by the Batoux themselves and regarded as nonsense, has a marvelous analogy
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with the infantile mental attitude. Schultz, who wrote about these wands, says,
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the assertion that these figures represent the members of a family who have committed
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incest, were bidden by a snake entwined with another and meta common death in
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their criminal embrace is widely disseminated, and obviously due to the position of the
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figures, the explanation has a parallel in our presuppositions. As to our little
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patient, we saw from the first dream that her sexual fantasy centers round the
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father. The psychological and condition is here the same as with the Batoux being
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found in the idea of incestuous relationship. Still, a third version is the
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growth of the child in the intestinal canal. The child tried several times to
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provoke nauseavomiting in accordance with her fantasy that the child is born through vomiting in
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the closet. She had arranged also pressure exercises in order to press out the
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child. Under these circumstances, we cannot be astonished that the first and principal
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symptoms of the manifest neurosis were nausea symptoms. We have come so far with
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our analysis that we are now able to throw a glance over the case as
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a whole. We found behind the neurotic symptoms complicated emotional processes which were undoubtedly
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connected with the symptoms. If it may be allowed to draw some general conclusions
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from this limited materire, we could construct the course of the neurosis in the
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following way. At the gradual approach of puberty, the libido of the child
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assumed rather an emotional than a practical attitude towards reality. She began to be
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very much taken with her teacher, But the sentimental self indulgence evinced in her
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riotous fantasies played a greater part than the thought of the increased endeavors which such
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love ought rely to have demanded of her. For this reason, her attention
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and her work left much to be desired. The former pleasant relationship with her
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favorite teacher was troubled. The teacher was annoyed, and the little girl,
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who had been made somewhat conceded by her home conditions, was resentful instead of
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trying to improve in her work. In consequence, her libida withdrew from her
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teacher as well as from her work, and fell into the characteristic force dependence
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on the little boy, who, on his side, made the most of
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the situation. Then the resistances against school seized the first opportunity which was suggested
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by the case of the little girl who had to be sent home on account
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of sickness. Our little patient followed this child's example. Once away from school,
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the way was open to her fantasies. By the regression of the libido,
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these symptoms making fantasies became awakened to a real activity and were given an
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importance they had never had before, for they had never previously played such an
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important part. Now they became apparently of much importance and seemed to be the
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very reason why the libida regressed to them. It might be said that the
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child, in consequence of its essentially fantasy building nature, saw her father too
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much in her teacher, and thus developed incestuous resistances towards the latter. As
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I have already stated, I hope that it is simpler and more probable to
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accept the view that during a certain period it was convenient for her to see
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the teacher as the as she preferred to follow the hidden presentiments of puberty.
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Rather than her duties towards the school and her teacher, she allowed her libido
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to fall on the little boy, from whom, as we saw, she
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awaited some mysterious advantages. Even if analysis had demonstrated it as a fact that
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she had had incestuous resistances against her teacher on account of the transference of the
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father image, those resistances would only have been secondary fantasies that had become inflated.
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At any rate, indolence would still have been the primum moens. In
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the analysis, she learned about the two ways of life, the way of
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fantasy of regression and the way of reality, wherein lay her present child's duties
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in her The two were dissociated, and consequently she was at strife with herself.
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As the analysis was adapted to their regrets tendency of the libido, the
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existence of an extreme sexual curiosity connected with certain very definite problems was discovered.
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The libido, imprisoned in this fantastical labyrinth was brought back into useful application by
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means of the psychological explanation of the incorrect infantile fantasies. The child thus got
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an insight into her own attitude towards reality, with all its possibilities. The
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result was that she was able to take an objective, critical attitude towards her
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immature puberty desires, and was able to give up these and all other impossibilities
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in favor of the use of her libido impossible directions in her work and in
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obtaining the goodwill of her teacher. In this case, analysis brought great peace
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of mind as well as a pronounced intellectual improvement. After a short time,
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her teacher himself stated that the little girl was one of the best pupils in
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class. I hope that by the exposition of this brief instance of the course
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of an analysis, I've succeeded in giving you an insight not only into the
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concrete procedure of treatment and into the technical difficulties, but no less into the
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beauty of the human mind and its endless problems. I intentionally brought into prominence
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the parallelism with mythology to indicate the universally possible applications of psychoanalysis. At the
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same time, I should like to refer to the further importance of this position.
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We may see in the predominance of the mythological in the mind of a
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child, a distinct hint of the gradual development of the individual mind out of
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the collective knowledge or the collective feeling of earliest childhood, which gave rise to
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the old theory of a condition of perfect knowledge before and after individual existence.
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In the same way, we might see in the marvelous analogy between the fantasies
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of dementia precs and mythological symbolisms, a reason for the widespread superstition that an
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insane person is possessed of a demon and has some divine knowledge. With these,
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since I've reached the present standpoint of investigation, and I have at least
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sketched those facts in working hypotheses which are characteristic for my present and future work.
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End of Chapter ten, Part two. End of the Theory of Psychoanalysis
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by Karl Gustav jun