Nietzsche writes (“Menschliches, Allzumenschliches”), “In sleep and in dreams we pass through the entire curriculum of primitive mankind.... I mean as even to-day we think in dreams, mankind thought in waking life through many thousand years; the first cause that struck his spirit in order to explain anything that needed explanation satisfied him and passed as truth. In dreams this piece of ancient humanity works on in us, for it is the germ from which the higher reason developed and in every man still develops. The dream takes us back into remote conditions of human culture and puts in our hand the means of understanding it better. The dream thought is now so easy because, during the enormous duration of the evolution of mankind we have been so well trained in just this form of cheap, phantastic explanation by the first agreeable fancy. [pg 036] In that respect the dream is a means of recovery for the brain, which by day has to satisfy the strenuous demands of thought required by the higher culture.” (Works, Vol. II, pp. 27 ff.)
If we remember that the explanation of nature and the philosophizing of unschooled humanity is consummated in the form of myths, we can deduce from the preceding an analogy between myth making and dreaming. This analogy is much further developed by psychoanalysis. Freud blazes a path with the following words: “The research into these concepts of folk psychology [myths, sagas, fairy stories] is at present not by any means concluded, but it is apparent everywhere from myths, for instance, that they correspond to the displaced residues of wish phantasies of entire nations, the dreams of ages of young humanity.” (Samml. kl. Lehr. II, p. 205.) It will be shown later that fairy stories and myths can actually be subjected to the same psychologic interpretation as dreams, that for the most part they rest on the same psychological motives (suppressed wishes, that are common to all men) and that they show a similar structure to that of dreams.
Abraham (Traum und Mythus)[1] has gone farther in developing the parallelism of dream and myth. For him the myth is the dream of a people and a dream is the myth of the individual. He says, e.g., “The dream is (according to Freud) a piece [pg 037] of superseded infantile, mental life” and “the myth is a piece of superseded infantile, mental life of a people”; also, “The dream then, is the myth of the individual.” Rank conceives the myths as images intermediate between collective dreams and collective poems. “For as in the individual the dream or poem is destined to draw off unconscious emotions that are repressed in the course of the evolution of civilization, so in mythical or religious phantasies a whole people liberates itself for the maintenance of its psychic soundness from those primal impulses that are refractory to culture (titanic), while at the same time it creates, as it were, a collective symptom for taking up all repressed emotion.” (Inz-Mot., p. 277. Cf. also Kunstl., p. 36.)
A definite group of such repressed primal impulses is given a prominent place by psychoanalysis. I refer to the so-called Œdipus complex that plays an important rôle in the dream life as also in myth and apparently, also in creative poetry. The fables (sagas, dramas) of Œdipus, who slays his father and marries his mother are well known. According to the observations of psychoanalysis there is a bit of Œdipus in every one of us. [These Œdipus elements in us can—as I must observe after reading Imago, January, 1913—be called “titanic” in the narrower sense, following the lead of Lorenz. They contain the motive for the separation of the child from the parents.] The related conflicts, that in their entirety constitute the Œdipus complex (almost always unconscious, because actively repressed) [pg 038] arise in the disturbance of the relation to the parents which every child goes through more or less in its first (and very early) sexual emotions. “If king Œdipus can deeply affect modern mankind no less than the contemporary Greeks, the explanation can lie only in the fact that the effect of the Greek tragedy does not depend on the antithesis between fate and the human will, but in the peculiarity of the material in which this antithesis is developed. There must be a voice in our inner life which is ready to recognize the compelling power of fate in the case of Œdipus, while we reject as arbitrary the situations in the Ahnfrau or other destiny tragedies. And such an element is indeed contained in the history of king Œdipus. His fate touches us only because it might have been ours, because the oracle hung the same curse over us before our birth as over him. For us all, probably, it is ordained that we should direct our first sexual feelings towards our mothers, the first hate and wish for violence against our fathers. Our dreams convince us of that. King Œdipus, who has slain his father Laius and married his mother Jocasta, is only the wish-fulfillment of our childhood. But more fortunate than he, we have been able, unless we have become psychoneurotic, to dissociate our sexual feelings from our mothers and forget our jealousy of our fathers. From the person in whom that childish wish has been fulfilled we recoil with the entire force of the repressions, that these wishes have since that time suffered in our inner soul. While the poet [pg 039] in his probing brings to light the guilt of Œdipus, he calls to our attention our own inner life, in which that impulse, though repressed, is always present. The antithesis with which the chorus leaves us
See, that is Œdipus,
Who solved the great riddle and was peerless in power,
Whose fortune the townspeople all extolled and envied.
See into what a terrible flood of mishap he has sunk.
This admonition hits us and our pride, we who have become in our own estimation, since the years of childhood, so wise and so mighty. Like Œdipus, we live in ignorance of the wishes that are so offensive to morality, which nature has forced upon us, and after their disclosure we should all like to turn away our gaze from the scenes of our childhood.” (Freud, Trdtg., p. 190 f.)
Believing that I have by this time sufficiently prepared the reader who was unfamiliar with psychoanalysis for the psychoanalytic part of my investigation, I will dispense with further time-consuming explanations.