From these two elements,—from “sexual bondage” on the one hand, and from the above-mentioned disposition to sexual ecstasy, which apperceives even maltreatment with lustful emotion, on the other,—the roots of which may be traced back to the field of physiological facts, masochism arises on the basis of psychopathic predisposition; in that its sexual hyperæsthesia intensifies first all the physiological accessories of the vita sexualis and, finally, only its abnormal accompaniments, to the pathological degree of perversion.[[84]]
At any rate, masochism, as a congenital sexual perversion, constitutes a functional sign of degeneration in (almost exclusively) hereditary taint; and this clinical deduction is confirmed in my cases of masochism and sadism. It is easy to demonstrate that the peculiar, psychically-anomalous direction of the vita sexualis which masochism represents, is an original abnormality, and not, so to speak, cultivated in a predisposed individual by passive flagellation, through association of ideas, as Rousseau and Binet suppose. This is shown by the numerous cases of masochism—in fact, the majority—in which flagellation never appears; in which the perverse impulse is directed exclusively to purely symbolic acts expressing subjection without any actual infliction of pain. This is demonstrated by the whole series of cases, from Case 53, given here.
The same result—namely, that passive flagellation is not the nucleus around which all the rest is gathered—is reached when closer study is given to the cases in which passive flagellation plays a rôle, as in Case 44 and Case 50. Case 51 is particularly instructive in relation to this; for in this instance there can be no thought of a sexually-stimulating effect of punishment received in youth. Moreover, in this case, connection with an early experience is not possible; for the situation constituting the object of principal sexual interest is absolutely incapable of being carried out by a child.
Finally, the origin of masochism in purely psychical elements, on confronting it with sadism (v. infra), is convincingly demonstrated. That passive flagellation occurs so frequently in masochism is explained simply by the fact that it is the most extreme means of expressing the relation of subjection.
I repeat that the decisive points, in the differentiation of simple passive flagellation from flagellation dependent upon masochistic desire, are that, in the former, the act is a means to make coitus, or at least ejaculation, possible; and that, in the latter, it is a means of gratification of masochistic desires.
As we have already seen, masochists subject themselves to all other kinds of maltreatment and suffering in which there can be no question of reflex excitation of lust. Since such cases are numerous, in such acts (and in flagellation in masochists, having like significance) we must seek to ascertain in what relation pain and lust stand to each other. From the statement of a masochist it is as follows:—
The relation is not of such a nature that that which causes physical pain is here simply perceived as physical pleasure; but the person in a state of masochistic ecstasy feels no pain; either because, by reason of his emotional state (like that of the soldier in battle), the physical effect on his cutaneous nerves is not apperceived; or because (as with religious martyrs and enthusiasts), with the preoccupation of consciousness with lustful emotion, the idea of maltreatment remains merely a symbol, without its quality of pain.
To a certain extent there is over-compensation of physical pain in psychical pleasure; and only the excess remains in consciousness as psychical lust. This also undergoes an increase; since, either through reflex spinal influence or through a peculiar coloring in the sensorium of sensory impressions, a kind of hallucination of bodily pleasure takes place, with a vague localization of the objectively projected sensation.
In the self-torture of religious enthusiasts (fakirs, howling dervishes, religious flagellants) there is an analogous state, only with a difference in the quality of pleasurable feeling. Here the conception of martyrdom is also apperceived without its pain; for consciousness is filled with the pleasurably colored idea of serving God, atoning for sins, deserving heaven, etc., through martyrdom.