The sky was fashioned from his head;
Earth from his feet, and from his ears
The regions. Thus they formed the worlds.”
It is evident that by this is meant not a physical, but a psychological cosmogony. The world arises when man discovers it. He discovers it when he sacrifices the mother; that is to say, when he has freed himself from the midst of his unconscious lying in the mother. That which impels him forward to this discovery may be interpreted psychologically as the so-called “Incest barrier” of Freud. The incest prohibition places an end to the childish longing for the food-giving mother, and compels the libido, gradually becoming sexual, into the path of the biological aim. The libido forced away from the mother by the incest prohibition seeks for the sexual object in the place of the forbidden mother. In this wider psychologic sense, which expresses itself in the allegoric language of the “incest prohibition,” “mother,” etc., must be understood Freud’s paradoxical sentence, “Originally we have known only sexual objects.”[[811]] This sentence must be understood psychologically throughout, in the sense of a world image created from within outwards, which has, in the first place, nothing to do with the so-called “objective” idea of the world. This is to be understood as a new edition of the subjective idea of the world corrected by reality. Biology, as a science of objective experience, would have to reject unconditionally Freud’s proposition, for, as we have made clear above, the function of reality can only be partly sexual; in another equally important part it is self-preservation. The matter appears different for that thought which accompanies the biological function as an epiphenomenon. As far as our knowledge reaches, the individual act of thought is dependent wholly or in greatest part on the existence of a highly differentiated brain, whereas the function of reality (adaptation to reality) is something which occurs in all living nature as wholly independent from the act of thought. This important proposition of Freud’s applies only to the act of thought, for thinking, as we may recognize from manifold traces, arose dynamically from the libido, which was split off from the original object at the “incest barrier” and became actual when the first budding sexual emotions began to flow in the current of the libido which goes to the mother. Through the incest barrier the sexual libido is forced away from the identification with the parents, and introverted for lack of adequate activity. It is the sexual libido which forces the growing individual slowly away from his family. If this necessity did not exist, then the family would always remain clustered together in a solid group. Hence the neurotic always renounces a complete erotic experience,[[812]] in order that he may remain a child. Phantasies seem to arise from the introversion of the sexual libido. Since the first childish phantasies most certainly do not attain the quality of a conscious plan, and as phantasies likewise (even among adults) are almost always the direct derivates of the unconscious, it is, therefore, highly probable that the first phantastic manifestations arise from an act of regression. As we illustrated earlier, the regression goes back to the presexual stage, as many traces show. Here the sexual libido obtains again, so to speak, that universal capacity of application, or capacity for displacement, which it actually possessed at that stage when the sexual application was not yet discovered. Naturally, no adequate object is found in the presexual stage for the regressive sexual libido, but only surrogates, which always leave a wish; namely, the wish to have the surrogate as similar as possible to the sexual goal. This wish is secret, however, for it is really an incest wish. The unsatisfied unconscious wish creates innumerable secondary objects, symbols for the primitive object, the mother (as the Rigveda says, the creator of the world, “hiding his origin,” enters into things). From this the thought or the phantasies proceed, as a desexualized manifestation of an originally sexual libido.
From the standpoint of the libido, the term “incest barrier” corresponds to one aspect, but the matter, however, may be considered from another point of view.
The time of undeveloped sexuality, about the third and the fourth year, is, at the same time, considered externally, the period when the child finds himself confronted with increased demands from the world of reality. He can walk, speak and independently attend to a number of other things. He sees himself in a relation to a world of unlimited possibilities, but in which he dares to do little or nothing, because he is as yet too much of a baby and cannot get on without his mother. At this time mother should be exchanged for the world. Against this the past rises as the greatest resistance; this is always so whenever man would undertake a new adaptation. In spite of all evidence and against all conscious resolutions, the unconscious (the past) always enforces its standpoint as resistance. In this difficult position, precisely at this period of developing sexuality, we see the dawning of the mind. The problem of the child at this period is the discovery of the world and of the great transsubjective reality. For that he must lose the mother; every step out into the world means a step away from the mother. Naturally, all that which is retrogressive in men rebels against this step, and energetic attempts are made against this adaptation in the first place. Therefore, this period of life is also that in which the first clearly developed neuroses arise. The tendency of this age is one directly opposed to that of dementia præcox. The child seeks to win the world and to leave the mother (this is a necessary result). The dementia præcox patient, however, seeks to leave the world and to regain the subjectivity of childhood. We have seen that in dementia præcox the recent adaptation to reality is replaced by an archaic mode of adaptation; that is to say, the recent idea of the world is rejected in favor of an archaic idea of the world. When the child renounces his task of adaptation to reality, or has considerable difficulties in this direction, then we may expect that the recent adaptation will again be replaced by archaic modes of adaptation. It would, therefore, be conceivable that through regression in children archaic products would naturally be unearthed; that is to say, old ways of functioning of the thought system, which is inborn with the brain differentiation, would be awakened.
According to my available but as yet unpublished material, a remarkably archaic and at the same time generally applicable character seems to appertain to infantile phantasy, quite comparable with the products of dementia præcox. It does not seem improbable that through regression at this age those same associations of elements and analogies are reawakened which formerly constituted the archaic idea of the world. When we now attempt to investigate the nature of these elements, a glance at the psychology of myths is sufficient to show us that the archaic idea was chiefly sexual anthropomorphism. It appears that these things in the unconscious childish phantasy play an extraordinary rôle, as we can recognize from examples taken at random. Just as the sexualism of neuroses is not to be taken literally but as regressive phantasy and symbolic compensation for a recent unachieved adaptation, so is the sexualism of the early infantile phantasy, especially the incest problem, a regressive product of the revival of the archaic modes of function, outweighing actuality. On this account I have expressed myself very vaguely in this work, I am sure, in regard to the incest problem. This is done in order not to be responsible for the idea that I understand by it a gross sexual inclination towards the parents. The true facts of the case are much more complicated, as my investigations point out. Originally incest probably never possessed particularly great significance as such, because cohabitation with an old woman for all possible motives could hardly be preferred to mating with a young woman. It seems that the mother has acquired incestuous significance only psychologically. Thus, for example, the incestuous unions of antiquity were not a result of a love inclination, but of a special superstition, which is most intimately bound up with the mythical ideas here treated. A Pharaoh of the second dynasty is said to have married his sister, his daughter and his granddaughter; the Ptolemies were accustomed also to marriage with sisters; Kambyses married his sister; Artaxerxes married his two daughters; Qobad I (sixth century A. D.) married his daughter. The Satrap Sysimithres married his mother. These incestuous unions are explained by the circumstance that in the Zend Avesta the marriage of relatives was directly commanded;[[813]] it emphasized the resemblance of rulers to the divinity, and, therefore, was more of an artificial than a natural arrangement, because it originated more from a theoretical than from a biological inclination. (A practical impetus towards that lay often in the peculiar laws of inheritance left over from the Mutter recht, “maternal right” [matriarchal], period.) The confusion which certainly frequently involved the barbarians of antiquity in regard to the choice of their sexual objects cannot very well be measured by the standard of present-day love psychology. In any case, the incest of the semi-animal past is in no way proportionate to the enormous significance of the incest phantasy among civilized people. This disproportion enforces the assumption that the incest prohibition which we meet even amongst relatively lower races concerns rather the mythical ideas than the biological damage; therefore, the ethnical prohibition almost always concerns the mother and seldom the father. Incest prohibition can be understood, therefore, as a result of regression, and as the result of a libidinous anxiety, which regressively attacks the mother. Naturally, it is difficult or impossible to say from whence this anxiety may have come. I merely venture to suggest that it may have been a question of a primitive separation of the pairs of opposites which are hidden in the will of life: the will for life and for death. It remains obscure what adaptation the primitive man tried to evade through introversion and regression to the parents; but, according to the analogy of the soul life in general, it may be assumed that the libido, which disturbed the initial equilibrium of becoming and of ceasing to be, had been stored up in the attempt to make an especially difficult adaptation, and from which it recedes even to-day.
After this long digression, let us turn back to the song of the Rigveda. Thinking and a conception of the world arose from a shrinking back from stern reality, and it is only after man has regressively assured himself again of the protective parental power[[814]] that he enters life wrapped in a dream of childhood shrouded in magic superstitions; that is to say, “thinking,”[[815]] for he, timidly sacrificing his best and assuring himself of the favor of the invisible powers, step by step develops to greater power, in the degree that he frees himself from his retrogressive longing and the original lack of harmony in his being.
Rigveda 10, 90, concludes with the exceedingly significant verse, which is of greatest importance for the Christian mysteries as well:
“Gods, sacrificing, rendered homage to the sacrifice: these were the earliest holy ordinances,