THE TRANSFORMATION OF THE LIBIDO. A POSSIBLE SOURCE OF PRIMITIVE HUMAN DISCOVERIES

Psychology of the Unconscious by C. G. Jung, is part of the HackerNoon Books Series. You can jump to any chapter in this book . THE TRANSFORMATION OF THE LIBIDO. A POSSIBLE SOURCE OF PRIMITIVE HUMAN DISCOVERIES here CHAPTER III - THE TRANSFORMATION OF THE LIBIDO. A POSSIBLE SOURCE OF PRIMITIVE HUMAN DISCOVERIES In the following pages I will endeavor to picture a concrete example of the transition of the libido. I once treated a patient who suffered from a depressive catatonic condition. The case was one of only a slight introversion psychosis; therefore, the existence of many hysterical features was not surprising. In the beginning of the analytic treatment, while telling of a very painful occurrence she fell into a hysterical-dreamy state, in which she showed all signs of sexual excitement. For obvious reasons she lost the knowledge of my presence during this condition. The excitement led to a masturbative act (frictio femorum). This act was accompanied by a peculiar gesture. She made a very violent rotary motion with the forefinger of the left hand on the left temple, as if she were boring a hole there. Afterwards there was complete amnesia for what had happened, and there was nothing to be learned about the queer gesture with her hand. Although this act can easily be likened to a boring into the mouth, nose or ear, now transferred to the temple, it belongs in the territory of infantile ludus sexualis—to the preliminary exercise preparatory to sexual activity. Without really understanding it, this gesture, 158nevertheless, seemed very important to me. Many weeks later I had an opportunity to speak to the patient’s mother, and from her I learned that her daughter had been a very exceptional child. When only two years old she would sit with her back to an open cupboard door for hours and rhythmically beat her head against the door—to the distraction of the household. A little later, instead of playing as other children, she began to bore a hole with her finger in the plaster of the wall of the house. She did this with little turning and scraping movements, and kept herself busy at this occupation for hours. She was a complete puzzle to her parents. From her fourth year she practised onanism. It is evident that in this early infantile activity the preliminary stage of the later trouble may be found. The especially remarkable features in this case are, first, that the child did not carry out the action on its own body, and, secondly, the assiduity with which it carried on the action. One is tempted to bring these two facts into a causal relationship and to say, because the child does not accomplish this action on her own body, perhaps that is the reason of the assiduity, for by boring into the wall she never arrives at the same satisfaction as if she executed the activity onanistically on her own body. The very evident onanistic boring of the patient can be traced back to a very early stage of childhood, which is prior to the period of local onanism. That time is still psychologically very obscure, because individual reproductions and memories are lacking to a great extent, the same as among animals. The race characteristics (manner of life) predominate during the entire life of the animal, 159whereas among men the individual character asserts itself over the race type. Granting the correctness of this remark, we are struck with the apparently wholly incomprehensible individual activity of this child at this early age. We learn from her later life history that her development, which is, as is always the case, intimately interwoven with parallel external events, has led to that mental disturbance which is especially well known on account of its individuality and the originality of its productions, i. e. dementia præcox. The peculiarity of this disturbance, as we have pointed out above, depends upon the predominance of the phantastic form of thought—of the infantile in general. From this type of thinking proceed all those numerous contacts with mythological products, and that which we consider as original and wholly individual creations are very often creations which are comparable with nothing but those of antiquity. I believe that this comparison can be applied to all formations of this remarkable illness, and perhaps also to this special symptom of boring. We have already seen that the onanistic boring of the patient dated from a very early stage of childhood, that is to say, it was reproduced from that period of the past. The sick woman fell back for the first time into the early onanism only after she had been married many years, and following the death of her child, with whom she had identified herself through an overindulgent love. When the child died the still healthy mother was overcome by early infantile symptoms in the form of scarcely concealed fits of masturbation, which were associated with this very act of boring. As already observed, the primary 160boring appeared at a time which preceded the infantile onanism localized in the genitals. This fact is of significance in so far as this boring differs thereby from a similar later practice which appeared after the genital onanism. The later bad habits represent, as a rule, a substitution for repressed genital masturbation, or for an attempt in this direction. As such these habits (finger-sucking, biting the nails, picking at things, boring into the ears and nose, etc.) may persist far into adult life as regular symptoms of a repressed amount of libido. As has already been shown above, the libido in youthful individuals at first manifests itself in the nutritional zone, when food is taken in the act of suckling with rhythmic movements and with every sign of satisfaction. With the growth of the individual and the development of his organs the libido creates for itself new avenues to supply its need of activity and satisfaction. The primary model of rhythmic activity, producing pleasure and satisfaction, must now be transferred to the zone of other functions, with sexuality as its final goal. A considerable part of the “hunger libido” is transferred into the “sexual libido.” This transition does not take place suddenly at the time of puberty, as is generally supposed, but very gradually in the course of the greater part of childhood. The libido can free itself only with difficulty and very slowly from that which is peculiar to the function of nutrition, in order to enter into the peculiarity of the sexual function. Two periods are to be distinguished in this state of transition, so far as I can judge—the epoch of suckling and the epoch of the displaced rhythmic activity. 161Suckling still belongs to the function of nutrition, but passes beyond it, however, in that it is no longer the function of nutrition, but rhythmic activity, with pleasure and satisfaction as a goal, without the taking of nourishment. Here the hand enters as an auxiliary organ. In the period of the displaced rhythmic activity the hand appears still more clearly as an auxiliary organ; the gaining of pleasure leaves the mouth zone and turns to other regions. The possibilities are now many. As a rule, other openings of the body become the objects of the libido interest; then the skin, and special portions of that. The activity expressed in these parts, which can appear as rubbing, boring, picking, and so on, follows a certain rhythm and serves to produce pleasure. After longer or shorter tarryings of the libido at these stations, it passes onward until it reaches the sexual zone, and there, for the first time, can be occasion for the beginning of onanistic attempts. In its migration the libido takes more than a little of the function of nutrition with it into the sexual zone, which readily accounts for the numerous and innate correlations between the functions of nutrition and sexuality. If, after the occupation of the sexual zone, an obstacle arises against the present form of application of the libido, then there occurs, according to the well-known laws, a regression to the nearest station lying behind, to the two above-mentioned periods. It is now of special importance that the epoch of the displaced rhythmic activity coincides in a general way with the time of the development of the mind and of speech. I might designate the period from birth until the occupation of the sexual zone as the presexual 162stage of development. This generally occurs between the third and fifth year, and is comparable to the chrysalis stage in butterflies. It is distinguished by the irregular commingling of the elements of nutrition and of sexual functions. Certain regressions follow directly back to the presexual stage, and, judging from my experience, this seems to be the rule in the regression of dementia præcox. I will give two brief examples. One case concerns a young girl who developed a catatonic state during her engagement. When she saw me for the first time, she came up suddenly, embraced me, and said, “Papa, give me something to eat.” The other case concerns a young maidservant who complained that people pursued her with electricity and that this caused a queer feeling in her genitals, “as if it ate and drank down there.” These regressive phenomena show that even from the distance of the modern mind those early stages of the libido can be regressively reached. One may assume, therefore, that in the earliest states of human development this road was much more easily travelled than it is to-day. It becomes then a matter of great interest to learn whether traces of this have been preserved in history. We owe our knowledge of the ethnologic phantasy of boring to the valuable work of Abraham, who also refers us to the writings of Adalbert Kuhn. Through this investigation we learn that Prometheus, the fire-bringer, may be a brother of the Hindoo Pramantha, that is to say, of the masculine fire-rubbing piece of wood. The Hindoo fire-bringer is called Mâtariçvan, and the activity 163of the fire preparation is always designated in the hieratic text by the verb “manthâmi,” which means shaking, rubbing, bringing forth by rubbing. Kuhn has put this verb in connection with the Greek μανθάνω, which means “to learn,” and has explained this conceptual relationship. The “tertium comparationis” might lie in the rhythm, the movement to and fro in the mind. According to Kuhn, the root “manth” or “math” must be traced from μανθάνω (μάθημα, μάθησις) to προ-μηθέομαι to Προμηθεύς, who is the Greek fire-robber. Through an unauthorized Sanskrit word “pramâthyus,” which comes by way of “pramantha,” and which possesses the double meaning of “Rubber” and “Robber,” the transition to Prometheus was effected. With that, however, the prefix “pra” caused special difficulty, so that the whole derivation was doubted by a series of authors, and was held, in part, as erroneous. On the other hand, it was pointed out that as the Thuric Zeus bore the especially interesting cognomen Προ-μανθεύς, thus Προ-μηθεύς might not be an original Indo-Germanic stem word that was related to the Sanskrit “pramantha,” but might represent only a cognomen. This interpretation is supported by a gloss of Hesychius, Ἰθάς: ὁ τῶν Τιτάνων κήρυξ Προμηθεύς. Another gloss of Hesychius explains ἰθαίνομαι (ιαίνω) as θερμαίνομαι, through which Ἰθάς attains the meaning of “the flaming one,” analogous to Αἴθων or Φλεγύας. The relation of Prometheus to 164pramantha could scarcely be so direct as Kuhn conjectures. The question of an indirect relation is not decided with that. Above all, Προμηθεύς is of great significance as a surname for Ἰθάς, since the “flaming one” is the “fore-thinker.” (Pramati = precaution is also an attribute of Agni, although pramati is of another derivation.) Prometheus, however, belongs to the line of Phlegians which was placed by Kuhn in uncontested relationship to the Indian priest family of Bhṛgu. The Bhṛgu are like Mâtariçvan (the “one swelling in the mother”), also fire-bringers. Kuhn quotes a passage, according to which Bhṛgu also arises from the flame like Agni. (“In the flame Bhṛgu originated. Bhṛgu roasted, but did not burn.”) This view leads to a root related to Bhṛgu, that is to say, to the Sanskrit bhrây = to light, Latin fulgeo and Greek φλέγω (Sanskrit bhargas = splendor, Latin fulgur). Bhṛgu appears, therefore, as “the shining one.” Φλεγύας means a certain species of eagle, on account of its burnished gold color. The connection with φλέγειν, which signifies “to burn,” is clear. The Phlegians are also the fire eagles. Prometheus also belongs to the Phlegians. The path from Pramantha to Prometheus passes not through the word, but through the idea, and, therefore, we should adopt this same meaning for Prometheus as that which Pramantha attains from the Hindoo fire symbolism. The Pramantha, as the tool of Manthana (the fire sacrifice), is considered purely sexual in the Hindoo; the Pramantha as phallus, or man; the bored wood underneath as vulva, or woman. The resulting fire is the 165child, the divine son Agni. The two pieces of wood are called in the cult Purûravas and Urvaçî, and were thought of personified as man and woman. The fire was born from the genitals of the woman. An especially interesting representation of fire production, as a religious ceremony (manthana), is given by Weber: “A certain sacrificial fire was lit by the rubbing together of two sticks; one piece of wood is taken up with the words: ‘Thou art the birthplace of the fire,’ and two blades of grass are placed upon it; ‘Ye are the two testicles,’ to the ‘adhârarani’ (the underlying wood): ‘Thou art Urvaçî’; then the utarârani (that which is placed on top) is anointed with butter. ‘Thou art Power.’ This is then placed on the adhârarani. ‘Thou art Purûravas’ and both are rubbed three times. ‘I rub thee with the Gâyatrîmetrum: I rub thee with the Trishtubhmeṭrum: I rub thee with the Jagatîmetrum.’” The sexual symbolism of this fire production is unmistakable. We see here also the rhythm, the metre in its original place as sexual rhythm, rising above the mating call into music. A song of the Rigveda conveys the same interpretation and symbolism: “Here is the gear for function, here tinder made ready for the spark. Bring thou the matron: we will rub Agni in ancient fashion forth. In the two fire-sticks Jâtavedas lieth, even as the well-formed germ in pregnant women; Agni who day by day must be exalted by men who watch and worship with oblations; Lay this with care on that which lies extended: straight hath she borne the steer when made prolific. 166With his red pillar—radiant in his splendor—in our skilled task is born the son of Ilâ.”—Book III. xxix: 1–3. Side by side with the unequivocal coitus symbolism we see that the Pramantha is also Agni, the created son. The Phallus is the son, or the son is the Phallus. Therefore, Agni in the Vedic mythology has the threefold character. With this we are once more connected with the above-mentioned Cabiric Father-Son-Cult. In the modern German language we have preserved echoes of the primitive symbols. A boy is designated as “bengel” (short, thick piece of wood). In Hessian as “stift” or “bolzen” (arrow, wooden peg or stump). The Artemisia Abrotanum, which is called in German “Stabwurz” (stick root), is called in English “Boy’s Love.” (The vulgar designation of the penis as “boy” was remarked even by Grimm and others.) The ceremonial production of fire was retained in Europe as late as the nineteenth century as a superstitious custom. Kuhn mentions such a case even in the year 1828, which occurred in Germany. The solemn, magic ceremony was called the “Nodfyr”—“The fire of need”—and the charm was chiefly used against cattle epidemics. Kuhn cites from the chronicle of Lanercost of the year 1268 an especially noteworthy case of the “Nodfyr,” the ceremonies of which plainly reveal the fundamental phallic meaning: “Pro fidei divinæ integritate servanda recolat lector, quod cum hoc anno in Laodonia pestis grassaretur in pecudes armenti, quam vocant usetati Lungessouht, quidam bestiales, habitu claustrales non animo, docebant idiotas patriæ ignem confrictione de lignis educere et simulacrum Priapi statuere, et per hæc bestiis succurrere. 167Quod cum unus laicus Cisterciensis apud Fentone fecisset ante atrium aulæ, ac intinctis testiculis canis in aquam benedictam super animalis sparsisset, etc.” These examples, which allow us to recognize a clear sexual symbolism in the generation of fire, prove, therefore, since they originate from different times and different peoples, the existence of a universal tendency to credit to fire production not only a magical but also a sexual significance. This ceremonial or magic repetition of this very ancient, long-outlived observance shows how insistently the human mind clings to the old forms, and how deeply rooted is this very ancient reminiscence of fire boring. One might almost be inclined to see in the sexual symbolism of fire production a relatively late addition to the priestly lore. This may, indeed, be true for the ceremonial elaboration of the fire mysteries, but whether originally the generation of fire was in general a sexual action, that is to say, a “coitus-play,” is still a question. That similar things occur among very primitive people we learn from the Australian tribe of the Watschandies, who in the spring perform the following magic ceremonies of fertilization: They dig a hole in the ground, so formed and surrounded with bushes as to 168counterfeit a woman’s genitals. They dance the night long around this hole; in connection with this they hold spears in front of themselves in a manner to recall the penis in erection. They dance around the hole and thrust their spears into the ditch, while they cry to it, “Pulli nira, pulli nira, wataka!” (Non fossa, non fossa, sed cunnus!) Such obscene dances appear among other primitive races as well. In this spring incantation are contained the elements of the coitus play. This play is nothing but a coitus game, that is to say, originally this play was simply a coitus in the form of sacramental mating, which for a long time was a mysterious element among certain cults, and reappeared in sects. In the ceremonies of Zinzendorf’s followers echoes of the coitus sacrament may be recognized; also in other sects. One can easily think that just as the above-mentioned Australian bushmen perform the coitus play in this manner the same performance could be enacted in another manner, and, indeed, in the form of fire production. Instead of through two selected human beings, the coitus was represented by two substitutes, by Purûravas and Urvaçi, by Phallus and Vulva, by borer and opening. Just as the primitive thought behind other customs is really the sacramental coition so here the primal tendency is really the act itself. For the act of fertilization is the climax—the true festival of life, and well worthy to become the nucleus of a religious mystery. If we are justified in concluding that the symbolism of the hole in the earth used by the Watschandies for the fertilization of 169the earth takes the place of the coitus, then the generation of fire could be considered in the same way as a substitute for coitus; and, indeed, it might be further concluded as a consequence of this reasoning that the invention of fire-making is also due to the need of supplying a symbol for the sexual act. Let us return, for a moment, to the infantile symptom of boring. Let us imagine a strong adult man carrying on the boring with two pieces of wood with the same perseverance and the energy corresponding to that of this child. He may very easily create fire by this play. But of greatest significance in this work is the rhythm. This hypothesis seems to me psychologically possible, although it should not be said with this that only in this way could the discovery of fire occur. It can result just as well by the striking together of flints. It is scarcely possible that fire was created in only one way. All I want to establish here is merely the psychologic process, the symbolic indications of which point to the possibility that in such a way was fire invented or prepared. The existence of the primitive coitus play or rite seems to me sufficiently proven. The only thing that is obscure is the energy and emphasis of the ritual play. It is well known that those primitive rites were often of very bloody seriousness, and were performed with an extraordinary display of energy, which appears as a great contrast to the well-known indolence of primitive humanity. Therefore, the ritual activity entirely loses the character of play, and wins that of purposeful effort. If certain Negro races can dance the whole night long to three tones in 170the most monotonous manner, then, according to our idea, there is in this an absolute lack of the character of play pastime; it approaches nearer to exercise. There seems to exist a sort of compulsion to transfer the libido into such ritual activity. If the basis of the ritual activity is the sexual act, we may assume that it is really the underlying thought and object of the exercise. Under these circumstances, the question arises why the primitive man endeavors to represent the sexual act symbolically and with effort, or, if this wording appears to be too hypothetical, why does he exert energy to such a degree only to accomplish practically useless things, which apparently do not especially amuse him? It may be assumed that the sexual act is more desirable to primitive man than such absurd and, moreover, fatiguing exercises. It is hardly possible but that a certain compulsion conducts the energy away from the original object and real purpose, inducing the production of surrogates. The existence of a phallic or orgiastic cult does not indicate eo ipso a particularly lascivious life any more than the ascetic symbolism of Christianity means an especially moral life. One honors that which one does not possess or that which one is not. This compulsion, to speak in the nomenclature formulated above, removes a certain amount of libido from the real sexual activity, and creates a symbolic and practically valid substitute for what is lost. This psychology is confirmed by the above-mentioned Watschandie ceremony; during the entire ceremony none of the men may look at a woman. This detail again informs us from whence the libido is to be diverted. But this gives 171rise to the pressing question, Whence comes this compulsion? We have already suggested above that the primitive sexuality encounters a resistance which leads to a side-tracking of the libido on to substitution actions (analogy, symbolism, etc.). It is unthinkable that it is a question of any outer opposition whatsoever, or of a real obstacle, since it occurs to no savage to catch his elusive quarry with ritual charms; but it is a question of an internal resistance; will opposes will; libido opposes libido, since a psychologic resistance as an energic phenomenon corresponds to a certain amount of libido. The psychologic compulsion for the transformation of the libido is based on an original division of the will. I will return to this primal splitting of the libido in another place. Here let us concern ourselves only with the problem of the transition of the libido. The transition takes place, as has been repeatedly suggested by means of shifting to an analogy. The libido is taken away from its proper place and transferred to another substratum. The resistance against sexuality aims, therefore, at preventing the sexual act; it also seeks to crowd the libido away from the sexual function. We see, for example, in hysteria, how the specific repression blocks the real path of transference; therefore, the libido is obliged to take another path, and that an earlier one, namely, the incestuous road which ultimately leads to the parents. Let us speak, however, of the incest prohibition, which hindered the very first sexual transference. Then the situation changes in so far that no earlier way of transference is left, except that of the presexual stage of development, 172where the libido was still partly in the function of nutrition. By a regression to the presexual material the libido becomes quasi-desexualized. But as the incest prohibition signifies only a temporary and conditional restriction of the sexuality, thus only that part of the libido which is best designated as the incestuous component is now pushed back to the presexual stage. The repression, therefore, concerns only that part of the sexual libido which wishes to fix itself permanently upon the parents. The sexual libido is only withdrawn from the incestuous component, repressed upon the presexual stage, and there, if the operation is successful, desexualized, by which this amount of libido is prepared for an asexual application. However, it is to be assumed that this operation is accomplished only with difficulty, because the incestuous libido, so to speak, must be artificially separated from the sexual libido, with which, for ages, through the whole animal kingdom, it was indistinguishably united. The regression of the incestuous component must, therefore, take place, not only with great difficulty, but also carry with it into the presexual stage a considerable sexual character. The consequence of this is that the resulting phenomena, although stamped with the character of the sexual act, are, nevertheless, not really sexual acts de facto; they are derived from the presexual stage, and are maintained by the repressed sexual libido, therefore possess a double significance. Thus the fire boring is a coitus (and, to be sure, an incestuous one), but a desexualized one, which has lost its immediate sexual worth, and is, therefore, indirectly useful to the propagation of the 173species. The presexual stage is characterized by countless possibilities of application, because the libido has not yet formed definite localizations. It therefore appears intelligible that an amount of libido which reaches this stage through regression is confronted with manifold possibilities of application. Above all, it is met with the possibility of a purely onanistic activity. But as the matter in question in the regressive component of libido is sexual libido, the ultimate object of which is propagation, therefore it goes to the external object (Parents); it will also introvert with this destination as its essential character. The result, therefore, is that the purely onanistic activity turns out to be insufficient, and another object must be sought for, which takes the place of the incest object. The nurturing mother earth represents the ideal example of such an object. The psychology of the presexual stage contributes the nutrition component; the sexual libido the coitus idea. From this the ancient symbols of agriculture arise. In the work of agriculture hunger and incest intermingle. The ancient cults of mother earth and all the superstitions founded thereon saw in the cultivation of the earth the fertilization of the mother. The aim of the action is desexualized, however, for it is the fruit of the field and the nourishment contained therein. The regression resulting from the incest prohibition leads, in this case, to the new valuation of the mother; this time, however, not as a sexual object, but as a nourisher. The discovery of fire seems to be due to a very similar regression to the presexual stage, more particularly to the 174nearest stage of the displaced rhythmic manifestation. The libido, introverted from the incest prohibition (with the more detailed designation of the motor components of coitus), when it reaches the presexual stage, meets the related infantile boring, to which it now gives, in accordance with its realistic destination, an actual material. (Therefore the material is fittingly called “materia,” as the object is the mother as above.) As I sought to show above, the action of the infantile boring requires only the strength and perseverance of an adult man and suitable “material” in order to generate fire. If this is so, it may be expected that analogous to our foregoing case of onanistic boring the generation of fire originally occurred as such an act of quasi-onanistic activity, objectively expressed. The demonstration of this can never be actually furnished, but it is thinkable that somewhere traces of this original onanistic preliminary exercise of fire production have been preserved. I have succeeded in finding a passage in a very old monument of Hindoo literature which contains this transition of the sexual libido through the onanistic phase in the preparation of fire. This passage is found in Brihadâranyaka-Upanishad: “In truth, he (Âtman) was as large as a woman and a man, when they embrace each other. This, his own self, he divided into two parts, out of which husband and wife were formed. With her, he copulated; from this humanity sprang. She, however, pondered: ‘How may he unite with me after he has created me from himself? Now I shall hide!’ Then she became a cow; he, however, became a bull and mated with her. From that sprang the horned cattle. Then she became a mare; he, however, 175became a stallion; she became a she-ass; he, an ass, and mated with her. From these sprang the whole-hoofed animals. She became a goat; he became a buck; she became an ewe; he became a ram, and mated with her. Thus were created goats and sheep. Thus it happened that all that mates, even down to the ants, he created—then he perceived: ‘Truly I myself am Creation, for I have created the whole world!’ Thereupon he rubbed his hands (held before the mouth) so that he brought forth fire from his mouth, as from the mother womb, and from his hands.” We meet here a peculiar myth of creation which requires a psychologic interpretation. In the beginning the libido was undifferentiated and bisexual; this was followed by differentiation into a male and a female component. From then on man knows what he is. Now follows a gap in the coherence of the thought where belongs that very resistance which we have postulated above for the explanation of the urge for sublimation. Next follows the onanistic act of rubbing or boring (here finger-sucking) transferred from the sexual zone, from which proceeds the production of fire. The libido here leaves its characteristic manifestation as sexual function and regresses to the presexual stage, where, in conformity with the above explanation, it occupies one of the preliminary stages of sexuality, thereby producing, in the view expressed in the Upanishad, the first human art, and from there, as suggested by Kuhn’s idea of the root “manth,” perhaps the higher intellectual activity in general. This course of development is not strange to the psychiatrist, for it is a well-known psychopathological fact that onanism and excessive activity of phantasy are very closely related. (The sexualizing-autonomizing of the 176mind through autoerotism is so familiar a fact that examples of that are superfluous.) The course of the libido, as we may conclude from these studies, originally proceeded in a similar manner as in the child, only in a reversed sequence. The sexual act was pushed out of its proper zone and was transferred into the analogous mouth zone—the mouth receiving the significance of the female genitals; the hand and the fingers, respectively, receiving the phallic meaning. In this manner the regressively reoccupied activity of the presexual stage is invested with the sexual significance, which, indeed, it already possessed, in part, before, but in a wholly different sense. Certain functions of the presexual stage are found to be permanently suitable, and, therefore, are retained later on as sexual functions. Thus, for example, the mouth zone is retained as of erotic importance, meaning that its valuation is permanently fixed. Concerning the mouth, we know that it also has a sexual meaning among animals, inasmuch as, for example, stallions bite mares in the sexual act; also, cats, cocks, etc. A second significance of the mouth is as an instrument of speech, it serves essentially in the production of the mating call, which mostly represents the developed tones of the animal kingdom. As to the hand, we know that it has the important significance of the contrectation organ (for example, among frogs). The frequent erotic use of the hand among monkeys is well known. If there exists a resistance against the real sexuality, then the accumulated libido is most likely to cause a hyperfunction of those collaterals which are most adapted to compensate for the resistance, that is to say, 177the nearest functions which serve for the introduction of the act; on one side the function of the hand, on the other that of the mouth. The sexual act, however, against which the opposition is directed is replaced by a similar act of the presexual stage, the classic case being either finger-sucking or boring. Just as among apes the foot can on occasions take the place of the hand, so the child is often uncertain in the choice of the object to suck, and puts the big toe in the mouth instead of the finger. This last movement belongs to a Hindoo rite, only the big toe was not put in the mouth, but held against the eye. Through the sexual significance of the hand and mouth these organs, which in the presexual stage served to obtain pleasure, are invested with a procreating power which is identical with the above-mentioned destination, which aims at the external object, because it concerns the sexual or creating libido. When, through the actual preparation of fire, the sexual character of the libido employed in that is fulfilled, then the mouth zone remains without adequate expression; only the hand has now reached its real, purely human goal in its first art. The mouth has, as we saw, a further important function, which has just as much sexual relation to the object as the hand, that is to say, the production of the mating call. In opening up the autoerotic ring (hand-mouth), where the phallic hand became the fire-producing tool, the libido which was directed to the mouth zone was obliged to seek another path of functioning, which naturally was found in the already existing love call. The excess of libido entering here must have had the usual 178results, namely, the stimulation of the newly possessed function; hence an elaboration of the mating call. We know that from the primitive sounds human speech has developed. Corresponding to the psychological situation, it might be assumed that language owes its real origin to this moment, when the impulse, repressed into the presexual stage, turns to the external in order to find an equivalent object there. The real thought as a conscious activity is, as we saw in the first part of this book, a thinking with positive determination towards the external world, that is to say, a “speech thinking.” This sort of thinking seems to have originated at that moment. It is very remarkable that this view, which was won by the path of reasoning, is again supported by old tradition and other mythological fragments. In Aitareyopanishad the following quotation is to be found in the doctrine of the development of man: “Being brooded-o’er, his mouth hatched out, like as an egg; from out his mouth (came) speech, from speech, the fire.” In Part II, where it is depicted how the newly created objects entered man, it reads: “Fire, speech becoming, entered in the mouth.” These quotations allow us to plainly recognize the intimate connection between fire and speech. In Brihadâranyaka-Upanishad is to be found this passage: “‘Yayñavalkya,’ thus he spake, ‘when after the death of this man his speech entereth the fire, his breath into the wind, his eye into the sun, etc.’” A further quotation from the Brihadâranyaka-Upanishad reads: 179“But when the sun is set, O Yayñavalkya, and the moon has set, and the fire is extinguished, what then serves man as light? Then speech serves him as light; then, by the light of speech he sits, and moves, he carries on his work, and he returns home. But when the sun is set, O Yayñavalkya, and the moon is set, and the fire extinguished, and the voice is dumb, what then serves man as light? Then he serves himself (Atman) as light; then, by the light of himself, he sits and moves, carries on his work and returns home.” In this passage we notice that fire again stands in the closest relation to speech. Speech itself is called a “light,” which, in its turn, is reduced to the “light” of the Atman, the creating psychic force, the libido. Thus the Hindoo metapsychology conceives speech and fire as emanations of the inner light from which we know that it is libido. Speech and fire are its forms of manifestation, the first human arts, which have resulted from its transformation. This common psychologic origin seems also to be indicated by certain results of philology. The Indo-Germanic root bhâ designates the idea of “to lighten, to shine.” This root is found in Greek, φάω, φαίνω, φάος; in old Icelandic bán = white, in New High German bohnen = to make shining. The same root bhâ also designates “to speak”; it is found in Sanskrit bhan = to speak, Armenian ban = word, in New High German bann = to banish, Greek φᾱ-μί, ἔφαν, φấτις. Latin fâ-ri, fânum. The root bhelso, with the meanings “to ring, to bark,” is found in Sanskrit bhas = to bark and bhâs = to talk, 180to speak; Lithuanian balsas = voice, tone. Really bhel-sô = to be bright or luminous. Compare Greek φάλος = bright, Lithuanian bálti = to become white, Middle High German blasz = pale. The root lâ, with the meaning of “to make sound, to bark,” is found in Sanskrit las, lásati = to resound; and las, lásati = to radiate, to shine. The related root lesô, with the meaning “desire,” is also found in Sanskrit las, lásati = to play; lash, láshati = to desire. Greek λάσταυρος = lustful, Gothic lustus, New High German Lust, Latin lascivus. A further related root, lásô = to shine, to radiate, is found in las, lásati = to radiate, to shine. This group unites, as is evident, the meanings of “to desire, to play, to radiate, and to sound.” A similar archaic confluence of meanings in the primal libido symbolism (as we are perhaps justified in calling it) is found in that class of Egyptian words which are derived from the closely related roots ben and bel and the reduplication benben and belbel. The original significance of these roots is “to burst forth, to emerge, to extrude, to well out,” with the associated idea of bubbling, boiling and roundness. Belbel, accompanied by the sign of the obelisk, of originally phallic nature, means source of light. The obelisk itself had besides the names of techenu and men also the name benben, more rarely berber and belbel. The libido symbolism makes clear this connection, it seems to me. The Indo-Germanic root vel, with the meaning “to wave, to undulate” (fire), is found in Sanskrit ulunka 181= burning, Greek ἀλέα, Attic ἁλέα = warmth of the sun, Gothic vulan = to undulate, Old High German and Middle High German walm = heat, glow. The related Indo-Germanic root vélkô, with the meaning of “to lighten, to glow,” is found in Sanskrit ulkă = firebrand, Greek Ϝελχᾶνος = Vulcan. This same root vel means also “to sound”; in Sanskrit vâní = tone, song, music. Tschech volati = to call. The root svénô = to sound, to ring, is found in Sanskrit svan, svánati = to rustle, to sound; Zend qanañt, Latin sonâre, Old Iranian senm, Cambrian sain, Latin sonus, Anglo-Saxon svinsian = to resound. The related root svénos = noise, sound, is found in Vedic svánas = noise, Latin sonor, sonorus. A further related root is svonós = tone, noise; in Old Iranian son = word. The root své (n), locative svéni, dative sunéi, means sun; in Zend qeñg = sun. (Compare above svénô, Zend qanañt); Gothic sun-na, sunnô. Here Goethe has preceded us: “The sun orb sings in emulation, ’Mid brother-spheres, his ancient round: His path predestined through Creation, He ends with step of thunder sound.” —Faust. Part I. “Hearken! Hark! the hours careering! Sounding loud to spirit-hearing, See the new-born Day appearing! Rocky portals jarring shatter, Phœbus’ wheels in rolling clatter, With a crash the Light draws near! Pealing rays and trumpet-blazes, Eye is blinded, ear amazes; 182The Unheard can no one hear! Slip within each blossom-bell, Deeper, deeper, there to dwell,— In the rocks, beneath the leaf! If it strikes you, you are deaf.” —Faust. Part II. We also must not forget the beautiful verse of Hölderlin: “Where art thou? Drunken, my soul dreams Of all thy rapture. Yet even now I hearken As full of golden tones the radiant sun youth Upon his heavenly lyre plays his even song To the echoing woods and hills.” Just as in archaic speech fire and the speech sounds (the mating call, music) appear as forms of emanation of the libido, thus light and sound entering the psyche become one: libido. Manilius expresses it in his beautiful verses: “Quid mirum noscere mundum Si possunt homines, quibus est et mundus in ipsis Exemplumque dei quisque est in imagine parva? An quoquam genitos nisi cælo credere fas est Esse homines? Stetit unus in arcem Erectus capitis victorque ad sidera mittit sidereos oculos.” The idea of the Sanskrit têjas suggests the fundamental significance of the libido for the conception of the world in general. I am indebted to Dr. Abegg, in Zurich, a 183thorough Sanskrit scholar, for the compilation of the eight meanings of this word. Têjas signifies: Sharpness, cutting edge. Fire, splendor, light, glow, heat. Healthy appearance, beauty. The fiery and color-producing power of the human organism (thought to be in the bile). Power, energy, vital force. Passionate nature. Mental, also magic, strength; influence, position, dignity. Sperma. This gives us a dim idea of how, for primitive thought, the so-called objective world was, and had to be, a subjective image. To this thought must be applied the words of the “Chorus Mysticus”: “All that is perishable Is only an allegory.” The Sanskrit word for fire is agnis (the Latin ignis); the fire personified is the god Agni, the divine mediator, whose symbol has certain points of contact with that of Christ. In Avesta and in the Vedas the fire is the messenger of the gods. In the Christian mythology certain parts are closely related with the myth of Agni. Daniel speaks of the three men in the fiery furnace: “Then Nebuchadnezar, the King, was astonished, and rose up in haste and spake, and said unto his counsellors: ‘Did not we cast three men bound into the midst of the fire?’ 184“They answered and said: ‘True, O King!’ “He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.’” In regard to that the “Biblia pauperum” observes (according to an old German incunabulum of 1471): “One reads in the third chapter of the prophet Daniel that Nebuchadnezar, the King, caused three men to be placed in a glowing furnace and that the king often went there, looked in, and that he saw with the three, a fourth, who was like the Son of God. The three signify for us, the Holy Trinity and the fourth, the unity of the being. Christ, too, in His explanation designated the person of the Trinity and the unity of the being.” According to this mystic interpretation, the legend of the three men in the fiery furnace appears as a magic fire ceremony by means of which the Son of God reveals himself. The Trinity is brought together with the unity, or, in other words, through coitus a child is produced. The glowing furnace (like the glowing tripod in “Faust”) is a mother symbol, where the children are produced. The fourth in the fiery furnace appears as Christ, the Son of God, who has become a visible God in the fire. The mystic trinity and unity are sexual symbols. (Compare with that the many references in Inman: “Ancient Pagan and Modern Christian Symbolism.”) It is said of the Saviour of Israel (the Messiah) and of his enemies, Isaiah x:17: “And the light of Israel shall be for a fire, and his Holy One for a flame.” In a hymn of the Syrian Ephrem it is said of Christ: “Thou who art all fire, have mercy upon me.” 185Agni is the sacrificial flame, the sacrificer, and the sacrificed, as Christ himself. Just as Christ left behind his redeeming blood, φάρμακον ἀθανασίας, in the stimulating wine, so Agni is the Soma, the holy drink of inspiration, the mead of immortality. Soma and Fire are entirely identical in Hindoo literature, so that in Soma we easily rediscover the libido symbol, through which a series of apparently paradoxical qualities of the Soma are immediately explained. As the old Hindoos recognized in fire an emanation of the inner libido fire, so too they recognized, in the intoxicating drink (Firewater, Soma-Agni, as rain and fire), an emanation of libido. The Vedic definition of Soma as seminal fluid confirms this interpretation. The Soma significance of fire, similar to the significance of the body of Christ in the Last Supper (compare the Passover lamb of the Jews, baked in the form of a cross), is explained by the psychology of the presexual stage, where the libido was still in part the function of nutrition. The “Soma” is the “nourishing drink,” the mythological characterization of which runs parallel to fire in its origin; therefore, both are united in Agni. The drink of immortality was stirred by the Hindoo gods like fire. Through the retreat of the libido into the presexual stage it becomes clear why so many gods were either defined sexually or were devoured. As was shown by our discussion of fire preparation, the fire tool did not receive its sexual significance as a later addition, but the sexual libido was the motor power which led to its discovery, so that the later teachings of the 186priests were nothing but confirmations of its actual origin. Other primitive discoveries probably have acquired their sexual symbolism in the same manner, being also derived from the sexual libido. In the previous statements, which were based on the Pramantha of the Agni sacrifice, we have concerned ourselves only with one significance of the word manthâmi or mathnâmi, that is to say, with that which expresses the movement of rubbing. As Kuhn shows, however, this word also possesses the meaning of tearing off, taking away by violence, robbing. As Kuhn points out, this significance is already extant in the Vedic text. The legend of its discovery always expresses the production of fire as a robbery. (In this far it belongs to the motive widely spread over the earth of the treasure difficult to attain.) The fact that in many places and not alone in India the preparation of fire is represented as having its origin in robbery, seems to point to a widely spread thought, according to which the preparation of fire was something forbidden, something usurped or criminal, which could be obtained only through stratagem or deeds of violence (mostly through stratagem). When onanism confronts the physician as a symptom it does so frequently under the symbol of secret pilfering, or crafty imposition, which always signifies the concealed fulfilment of a forbidden wish. Historically, this train of thought probably implies that the ritual preparation of fire was employed with a magic purpose, and, therefore, was pursued by official religions; then it became a ritual mystery, guarded by the priests and surrounded with 187secrecy. The ritual laws of the Hindoos threaten with severe punishment him who prepares fire in an incorrect manner. The fact alone that something is mysterious means the same as something done in concealment; that which must remain secret, which one may not see nor do; also something which is surrounded by severe punishment of body and soul; therefore, presumably, something forbidden which has received a license as a religious rite. After all has been said about the genesis of the preparation of fire, it is no longer difficult to guess what is the forbidden thing; it is onanism. When I stated before that it might be lack of satisfaction which breaks up the autoerotic ring of the displaced sexual activity transferred to the body itself, and thus opens wider fields of culture, I did not mention that this loosely closed ring of the displaced onanistic activity could be much more firmly closed, when man makes the other great discovery, that of true onanism. With that the activity is started in the proper place, and this, under certain circumstances, may mean a satisfaction sufficient for a long time, but at the expense of cheating sexuality of its real purpose. It is a fraud upon the natural development of things, because all the dynamic forces which can and should serve the development of culture are withdrawn from it through onanism, since, instead of the displacement, a regression to the local sexual takes place, which is precisely the opposite of that which is desirable. Psychologically, however, onanism is a discovery of a significance not to be undervalued. One is protected from fate, since no sexual need then has the power to give one up to life. For with onanism one has 188the greatest magic in one’s hands; one needs only to phantasy, and with that to masturbate, then one possesses all the pleasure of the world, and is no longer compelled to conquer the world of one’s desires through hard labor and wrestling with reality. Aladdin rubs his lamp and the obedient genii stand at his bidding; thus the fairy tale expresses the great psychologic advantage of the easy regression to the local sexual satisfaction. Aladdin’s symbol subtly confirms the ambiguity of the magic fire preparation. The close relation of the generation of fire to the onanistic act is illustrated by a case, the knowledge of which I owe to Dr. Schmid, in Cery, that of an imbecile peasant youth who set many incendiary fires. At one of these conflagrations he drew suspicion to himself by his behavior. He stood with his hands in his trouser pockets in the door of an opposite house and gazed with apparent delight at the fire. Under examination in the insane asylum, he described the fire in great detail, and made suspicious movements in his trouser pockets with his hands. The physical examination undertaken at once showed that he had masturbated. Later he confessed that he had masturbated at the time when he had enjoyed the fire which he had enkindled himself. The preparation of fire in itself is a perfectly ordinary useful custom, employed everywhere for many centuries, which in itself involved nothing more mysterious than eating and drinking. However, there was always a tendency from time to time to prepare fire in a ceremonious and mysterious manner (exactly as with ritual eating and 189drinking), which was to be carried out in an exactly prescribed way and from which no one dared differ. This mysterious tendency associated with the technique is the second path in the onanistic regression, always present by the side of culture. The strict rules applied to it, the zeal of the ceremonial preparations and the religious awe of the mysteries next originate from this source; the ceremonial, although apparently irrational, is an extremely ingenious institution from the psychologic standpoint, for it represents a substitute for the possibility of onanistic regression accurately circumscribed by law. The law cannot apply to the content of the ceremony, for it is really quite indifferent for the ritual act, whether it is carried out in this way or in that way. On the contrary, it is very essential whether the restrained libido is discharged through a sterile onanism or transposed into the path of sublimation. These severe measures of protection apply primarily to onanism. I am indebted to Freud for a further important reference to the onanistic nature of the fire theft, or rather the motive of the treasure difficult of attainment (to which fire theft belongs). Mythology contains repeated formulas which read approximately as follows: The treasure must be plucked or torn off from a taboo tree (Paradise tree, Hesperides); this is a forbidden and dangerous act. The clearest example of this is the old barbaric custom in the service of Diana of Aricia: only he can become a priest of the goddess who, in her sacred grove, dares to tear off (“abzureissen”) a bough. The tearing off has been retained in vulgar speech (besides 190“abreiben,” rubbing) as a symbol of the act of onanism. Thus “reiben,” to rub, is like “reissen,” to break off, both of which are contained in manthami and united apparently only through the myth of the fire theft bound up in the act of onanism in a deeper stratum wherein “reiben,” properly speaking, “reissen,” is employed, but in a transferred sense. Therefore, it might perhaps be anticipated that in the deepest stratum, namely, the incestuous, which precedes the autoerotic stage, the two meanings coincide, which, through lack of mythological tradition, can perhaps be traced through etymology only. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. C. G. Jung (2021). Psychology of the Unconscious. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/65903/pg65903-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html