 Chapter 10 Part 2 of the Theory of Psychoanalysis by Carl Gustav Jung. This LibriVox recording is in the public domain. Chapter 10 Part 2. The child wants, first of all, to be relieved from the idea that she is doing wrong in being interested in the generation of lives. By the analytic explanation of this complex it is made clear to the child how much pleasure and curiosity she really takes in the problem of generation and how her groundless sphere is the inversion of her repressed desire. The affair of her masturbation meets with a tolerant understanding and the discussion is limited to drawing the child's attention to the aimlessness of her action. At the same time it is explained to her that her sexual actions are mainly the consequences of her curiosity which might be satisfied in a better way. Her great fear of her father corresponds probably with as great an expectation which in consequence of the birth of her little brother is closely connected with the problem of generation. Through this explanation the child is declared to be justified in her curiosity and the greater part of her moral conflict is eliminated. In the fourth interview the little girl is now much nicer and much more confiding. Her former unnatural and constrained manner has vanished. She brings a dream which she dreamed after the last sitting it runs. I am as tall as a church tower and can see into every house. At my feet are very small children as small as flowers are. A policeman comes I say to him if you dare to make any remark I shall take your sword and cut off your head. In the analysis of this dream she makes the following remarks I would like to be taller than my father for then he will have to obey me. The first association with policeman was father. He is a military man and has of course a sword the dream clearly fulfills her wish. In the form of a tower she is much bigger than her father and if he dares to make a remark he won't be decapitated. The dream fulfills the natural wish of the child to be a grown up person and to have children playing at her feet symbolized in the dream by the small children. With this dream she overcomes her great fear of her father that means an important improvement with regard to her personal freedom and her certainty of feeling. But incidentally there is here also a theoretical gain. We may consider this dream to be a clear example of the compensating and teleological function of dreams which was especially pointed out by Mater. Such a dream must leave with the dreamer and increase sense of the value of her own personality which is of much importance for personal well-being. It does not matter that the symbols of the dream are not perceived by the consciousness of the child as conscious perception is not necessary to derive from symbols their corresponding emotional effect. We have to do here with knowledge derived from intuition. In other words it is that kind of perception on which at all times the effect produced by religious symbols has depended. Here no conscious understanding has been needed. The feelings are affected by means of emotional intuition. Fifth interview in the fifth setting the child brings a dream which he had dreamt meanwhile I am with my whole family on the roof. The windows of the houses on the other side of the valley radiate like fire. The rising sun is reflected suddenly I notice that the house at the corner of our street is as a fact on fire. The fire comes nearer and nearer at last our house is also on fire. I take light into the street and my mother throws several things to me. I hold out my apron and among other things my doll is thrown to me. I notice that the stones of our house are burning but the wood remains untouched. The analysis of this dream presents peculiar difficulties and therefore required two sittings. It would lead me too far to sketch to you all the material this dream brought forth. I have to limit myself to what is most necessary. The associations which deal with the real meaning of the dream belong to the remarkable image which tells us that the stones of the house are on fire while the wood remains untouched. It is sometimes worthwhile especially with longer dreams to take out the most striking parts and to analyze them first. This proceeding is not the typical one but it is justified by the practical desire to shorten matters. The little patient makes the observation that this part of the dream is like a fairy tale. Through examples it was made plain to her that fairy tales always have a meaning. She objects but not all fairy tales have one. For instance the tale of the sleeping beauty. What could that mean? The explanation was as follows. The sleeping beauty had to wait for one hundred years in an enchanted sleep until she could be freed. Only he who was able to overcome all the difficulties through love and had the courage to break through the thorny hedge was able to deliver her so one must often wait a long while to obtain what one longs for. This explanation is as much in harmony with the capacity of childish understanding as it is perfectly consonant with the history of the motive of this fairy tale. The motive of the sleeping beauty shows clearly its relation to an ancient myth of spring and fertility and contains at the same time a problem which has a remarkably close affinity to the psychological situation of the precocious girl of eleven. This motive of the sleeping beauty belongs to a whole cycle of legends in which a virgin closely guarded by a dragon is delivered by a hero. Without entering into the interpretation of this myth I want to bring into prominence the astronomical or meteorological components which are very clearly demonstrated in the Eta. In the form of a virgin the earth is kept prisoner by the winter covered in ice and snow. The young spring sun in the form of a hero delivers her out of her frosty prison where she has been longing for her deliverer. The association given by the little girl was chosen by her simply to give an example of a fairy tale without meaning and was not in the first place conceived as having any relation with the house on fire. To this part of the dream she only made the observation it is quite marvelous just like a fairy tale. She meant to say it was impossible as the idea of burning stones is to her something impossible, some nonsense or something like a fairy tale. The observation made apropos of this shows her that an impossibility and a fairy tale are only partly identical since a fairy tale certainly has much meaning. Although this particular fairy tale from the casual way in which it was mentioned seemed to have no apparent relation to the dream we have to pay special attention to it as it was given spontaneously in the course of the interpretation of the dream. The unconscious suggested this example which cannot be accidental but must be in some way significant for the present situation. In interpreting dreams we have to pay attention to such apparent accidents since in psychology we find no blind chances much as we are inclined to think these things accidental. From the critics you may hear this objection as often as you like before a really scientific mind there are only causal relationships and no accidents. From the fact that the little girl chose the example of the sleeping beauty we may conclude that there was some fundamental reason underlying this in the psychology of the child. This reason is a comparison or partial identification of herself with the sleeping beauty. In other words there is in the soul of the child a complex which manifests itself in the form of the motive of the sleeping beauty. The explanation which I mentioned before which was given to the child was in harmony with this conclusion. Notwithstanding she is not quite satisfied and doubts that all fairy tales have a meaning. She brings another instance of a fairy tale that cannot be understood. She brings the story of little Snow White who in the sleep of death lies enclosed in a coffin of glass. It is not difficult to see that this fairy tale belongs to the same kind of myths to which the sleeping beauty belongs. The story of little Snow White in her glass coffin is at the same time very remarkable in regard to the myth of the seasons. This mythical material chosen by the little girl has reference to an intuitive comparison with the earth held fast by the winter's cold awaiting the liberating sun of spring. This second example affirms the first one and its explanation. It would be difficult to pretend here that this second example which accentuates the meaning of the first has been suggested by the explanation given. The fact that the little girl brought up the story of little Snow White as another example of the senselessness of fairy tales proves that she did not understand her identification with little Snow White and the sleeping beauty. Therefore we may expect that little Snow White arose from the same unconscious sources as the sleeping beauty. That is a complex consisting of the expectation of coming events which are altogether comparable with the deliverance of the earth from that prison of winter and its fertilization through the sun beams of spring. As may perhaps be known the symbol of the bull has been given from time immemorial to the fertile spring sun as the bull embodies the mightiest procreative power. Although without further consideration it is not easy to find any relation between the insight indirectly gained and the dream we will hold to what we have found and proceed with the dream. The next part described by the little girl is receiving the doll in her apron. The first association given tells us that her attitude and the whole situation in the dream is like a picture very well known to her representing a stork flying above a village. Children are in the street holding their aprons looking up and shouting to him the stork must bring them a little baby. The little patient adds the observation that several times she wished to have a little brother or sister herself. This material given spontaneously by the child stands in a clear and valuable relationship to the motive of the myths. We notice here that the dream is indeed concerned with the problem of the awakening instinct of generation. Nothing of this has been said to the little girl. After a little pause she brings abruptly this association. Once when I was five years old I thought I was in the street and that a bicyclist passed over my stomach. This highly improbable story proved to be as it might be expected a fantasy which had become a para amnesia. Nothing of this kind had ever happened but we came to know that at school the little girls lay crosswise over each other's bodies and trampled with their legs. Whoever has read the analyses of children published by Freud and myself will observe the same leitmotif of trampling. Do this must be attributed a sexual undercurrent. This conception demonstrated in our former work agrees with the next association of our little patient. I should prefer a real child to a doll. This most remarkable material brought by the child in connection with the fantasy of the stork refers to typical childish attempts at the sexual theory and betrays where we have to look for the actual fantasies of the child. It is of interest to know that this motive of trampling can be illustrated through mythology. I've brought together the proofs in my work on the libido theory, the utilization of these early infantile fantasies in the dream, the existence of the para amnesia of the bicyclist and the expectation expressed by the motive of the sleeping beauty showed that the interests of the child well chiefly on certain problems which must be solved. Probably the fact that the libido has been attracted by the problem of generation has been the reason of her lack of attention at school through which she fell behind. This problem is very often seen in girls between the ages of 12 and 13. I could demonstrate this to you by some special cases published under the title of by Traga Seuer Psychologie des Garouches Tess in the Zentrum Bloch, Fuhr, Sacco, Analyse. The frequent occurrence of the problem at this age is the cause of the indecent talk among all sorts of children and the attempts at mutual enlightenment which are naturally far from beautiful and which so very often spoil the child's imagination. Not the most careful protection can prevent children from someday discovering the great secret and then probably in the dirtiest way. Therefore it would be much better if children could learn about certain important secrets of life in a clean way and at suitable times so that they would not need to be enlightened by their playmates too often in very ugly ways. In the eighth interview the little girl began by remarking that she had understood perfectly why it was still impossible for her to have a child and therefore she had renounced all idea of it. But she does not make a good impression this time. We get to know that she has told her teacher of falsehood she had been late to school and told her teacher that she was late because she was obliged to accompany her father. But in reality she had been lazy, got up too late and was thus late for school. She told a lie and was afraid of losing the teacher's favor by telling the truth. This sudden moral defect in our little patient requires an explanation According to the fundamentals of psychoanalysis this sudden and striking weakness can only follow from the patient's not drawing the logical consequences from the analysis but rather looking for other easier possibilities. In other words we have to do here with a case in which the analysis brought the libido apparently to the surface so that an improvement of the personality could have occurred. Before some reason or other the adaptation was not made and the libido returned to his former regressive paths. The ninth interview proved that this was indeed the case. Our patient withheld an important piece of evidence in her ideas of sexuality and one which contradicted the psychoanalytic explanation of sexual maturity. We suppressed the rumor current in the school that a girl of eleven had a baby with a boy of the same age. This rumor was proved to be based on no facts but was of fantasy fulfilling the secret wishes of this age. Rumors appear often to originate in this kind of way as I tried to show in the above mentioned demonstration of such a case they serve to give vent to the unconscious fantasies and in fulfilling this function correspond to dreams as well as to myths. This rumor keeps another way open she need not wait so long it is possible to have a child even at eleven. The contradiction between the accepted rumor and the analytic explanation creates resistances towards the analysis so that it is forthwith depreciated. All the other statements and information fall to the ground at the same time for the time being doubt and a feeling of uncertainty have taken their place. The libido has again taken possession of its former ways it has made a regression. This is the moment of the relapse. The tenth sitting added important details to the story of her sexual problem. First came a remarkable fragment of a dream. I am with other children in an open field in the wood surrounded by beautiful pine trees. It begins to rain, to lighten and to thunder. It is growing dark. Suddenly I see a stork in the air. Before I enter into an analysis of this dream I should like to point out its beautiful parallel with certain mythological presentations. This astonishing coincidence of thunderstorm and stork has of course to those acquainted with the works of Adalbert, Kuhn and Steinthal nothing remarkable. The thunderstorm has had from ancient times the meaning of the fertilizing of the earth, the cohabitation of the Father Heaven and the Mother Earth to which Abraham has recently again called attention in which the lightning takes the place of the winged phallus. This stork is just the same thing, a winged phallus, the psychosexual meaning of which is known to every child, but the psychosexual meaning of the thunderstorm is not known to everyone. In view of the psychological situation just described, we must attribute to the stork a psychosexual meaning that the thunderstorm is connected with the stork and has also a psychosexual meaning seems at first scarcely acceptable. But when we remember that psychoanalytic observation has shown an enormous number of mythological associations with the unconscious mental images we may suppose that some psychosexual meaning is also present in this case. We know from other experiences that those unconscious strata which in former times produced mythological forms are still in action among modern people and are still incessantly productive, but this production is limited to the realm of dreams and the systematology of the neuroses and the psychoses for the correction through reality is so much increased in the modern mind that it prevents their projection into reality. We will return to the dream analysis, the associations which lead us to the heart of this image begin with the idea of rain during the thunderstorm. Her actual words were, I think of water. My uncle was drowned in water. It must be dreadful to be kept under water, so in the dark. But the child must be also drowned in the water. Does it drink the water that is in the stomach? It is very strange. When I was ill, Amma sent my water to the doctor. I thought perhaps he would mix something with it, perhaps some syrup out of which children grow. I think one has to drink it. With unquestionable clearness we see from this set of associations that even the child associates psychosexual and even typical ideas of fructification with the rain during the thunderstorm. Here again we see that marvelous parallelism between mythology and the individual fantasies of our own day, this series of associations contain such an abundance of symbolic relationships that we could easily write a whole dissertation about it. The child herself splendidly interpreted the symbolism of drowning as a pregnancy fantasy, an explanation given long ago in psychoanalytic literature. Eleventh interview. The next sitting was occupied with spontaneous infantile theories about fructification and childbirth. The child thought that the urine of the man went into the body of the woman and from this the embryo would grow. Hence the child was in the water from the beginning, that is to say in urine. Another version was the urine was drunk in the doctor's syrup so that the child would grow in the head. The head had then to be split open to help the growth of the child and one wore hats to cover this up. She illustrated this by a little drawing representing a child birth through the head. The child again had still a smaller child on the head and so on. This is an archaic idea and highly mythological. I would remind you of the birth of Pallas who came out of the father's head. We find striking mythological proofs of the fertilizing significance of the urine in the songs of Rudra in the Rig Veda. Here should be mentioned something the mother added that once the little girl before analysis suggested she saw a puppet on the head of her little brother, a fantasy with which the origin of this theory of childbirth might be connected. The little illustration made by the patient has remarkable affinity with certain pictures found among the Botox of Dutch India. They are the so-called magic wands or ancestral statues on which the members of families are represented when standing on the top of the other. The explanation of these wands given by the Botox themselves and regarded as nonsense has a marvelous analogy with the infantile mental attitude. Schultz, who wrote about these wands, says the assertion that these figures represent the members of a family who have committed incest were bitten by a snake entwined with another and met a common death in their criminal embrace is widely disseminated and obviously due to the position of the figures. The explanation has a parallel in our pre-repositions as to our little patient. We saw from the first dream that her sexual fantasy centers round the father. The psychological condition is here, the same as with the Botox being found in the idea of incestuous relationship. Still a third version is the growth of the child in the intestinal canal. The child tried several times to provoke nausea and vomiting in accordance with her fantasy that the child is born through vomiting. In the closet she had arranged also pressure, exercises in order to press out the child. Under these circumstances we cannot be astonished that the first and principal symptoms of the manifest neurosis were nausea symptoms. We have come so far with our analysis that we are now able to throw a glance over the case as a whole. We found behind the neurotic symptoms complicated emotional processes which were undoubtedly connected with the symptoms. If it may be allowed to draw some general conclusions from this limited material we could construct the course of the neurosis in the following way. At the gradual approach of puberty the libido of the child assumed rather an emotional than a practical attitude towards reality. She began to be very much taken with her teacher but the sentimental self-indulgence evinced in her riotous fantasies played a greater part than the thought of the increased endeavours which such love ought really to have demanded of her. For this reason her attention and her work left much to be desired. The former pleasant relationship with her favourite teacher was troubled. The teacher was annoyed and the little girl who had been made somewhat conceited by her home conditions was resentful instead of trying to improve in her work. In consequence her libido withdrew from her teacher as well as from her work and fell into the characteristic force dependence on the little boy who on his side made the most of the situation. Then the resistances against school seized the first opportunity which was suggested by the case of the little girl who had to be sent home on account of sickness. Our little patient followed this child's example once away from school the way was open to her fantasies. By the regression of the libido these symptom-making fantasies became awakened to a real activity and were given an importance they had never had before for they had never previously played such an important part. Now they became apparently of much importance and seemed to be the very reason why the libido regressed to them. It might be said that the child in consequence of its essentially fantasy-building nature saw her father too much in her teacher and thus developed incestuous resistances towards the latter. As I have already stated I hope that it is simpler and more probable to accept the view that during a certain period it was convenient for her to see the teacher as the father. As she preferred to follow the hidden presentiments of puberty rather than her duties towards the school and her teacher she allowed her libido to fall on the little boy from whom as we saw she awaited some mysterious advantages. Even if analysis had demonstrated it as a fact that she had had incestuous resistances against her teacher on account of the transference of the father image those resistances would only have been secondary fantasies that have become inflated at any rate indolence would still have been the primum moans. In the analysis she learned about the two ways of life the fantasy of regression and the way of reality were in lay her present child's duties. In her the two were dissociated and consequently she was at strife with herself. As the analysis was adapted to the regressive tendency of the libido the existence of an extreme sexual curiosity connected with certain very definite problems was discovered. The libido imprisoned in this fantastical labyrinth was brought back into useful application by means of the psychological explanation of the incorrect infantile fantasies. The child thus got an insight into her own attitude towards reality with all its possibilities the result was that she was able to take an objective critical attitude towards her immature puberty desires and was able to give up these and all other impossibilities in favor of the use of her libido impossible directions in her work and in obtaining the goodwill of her teacher. In this case analysis brought great peace of mind as well as a pronounced intellectual improvement after a short time her teacher himself stated that the little girl was one of the best pupils in her class. I hope that by the exposition of this brief instance of the course of an analysis I have succeeded in giving you an insight not only into the concrete procedure of treatment and into the technical difficulties but no less into the beauty of the human mind and its endless problems. I intentionally brought into prominence the parallelism with mythology to indicate the universally possible applications of psychoanalysis at the same time I should like to refer to the further importance of this position we may see in the predominance of the mythological in the mind of a child a distinct hint of the gradual development of the individual mind out of the collective knowledge or the collective feeling of earliest childhood which gave rise to the old theory of a condition of perfect knowledge before and after individual existence. In the same way we might see in the marvelous analogy between the fantasies of dementia precox and mythological symbolism a reason for the widespread superstition that an insane person is possessed of a demon and has some divine knowledge. With these hints I have reached the present standpoint of investigation and I have at least sketched those facts and working hypotheses which are characteristic for my present and future work. End of Chapter 10 Part 2 End of The Theory of Psychoanalysis by Carl Gustav Jung