To what extent may we utilize the evolution of this motive in the race, in understanding certain phases of mental development associated with reproductive instincts in the individual? In interpreting the racial history of this motive we have seen that it is dynamic; it develops in response to biological demands. It is a very elementary and primitive desire to be raised to the dignity of a religion, but none the less it is a very essential one. We have seen that when this motive is replaced by higher ones, a return to it bespoke faulty mental adaptations on the part of those who did so. Analogies between the individual and the race in this sphere exist in a general way, and their presence is significant.
Analogies in the sphere in the normal mental development of the individual may be considered first. In dealing with the developing thoughts of childhood, we shall refer to one particular tendency, i. e., that of day dreaming. We know that a certain amount of the day dreaming of the child has to do with the feelings and emotions associated with the questions of reproduction, considered in its broadest sense; i. e., including fictitious lovers, marriages, children, etc. Now probably with the child, the day dreaming associated with these feelings is of biological significance, just as the rituals associated with similar feelings are of value to the race. The little girl who is the mother of her doll, who plays at housekeeping, who fictitiously assumes the responsibilities of married life and what not,—the child by developing this feature of her existence in fancy is probably preparing herself for reality. The little boy who becomes a hero in his own fancy, marries a princess, and who overcomes all sorts of difficulties; or the small boy who in his play enters into all the activities of adult life,—probably this child, by entertaining the thoughts of his future life, prepares himself to some extent for future life. These fundamental motives, therefore, which arise in response to biological demands, are the expression of desires, both in the case of the individual and of the race, and they act not only harmlessly but probably beneficially at a certain stage of mental evolution.
Again, we have shown how in the race remnants of early and primitive motives continue to appear in various ways long after their outward dynamic value has been lost and when their meaning is no longer understood. Is this not true of the individual? Do we not all recognize in the moods and mental attitudes and even in some of the actions of the adult, remnants of feelings and forces which were dynamic in childhood? These feelings exist although they are not consciously appreciated. The actual experiences are forgotten but the moods and emotions remain. This is analagous to the influence which primitive racial thoughts, beliefs and usages have on present day civilization. The meaning of these usages and symbols is forgotten in many cases but the outward form still exists.
In the individual, a motive of this kind does not become a religion or a ritual as in the case with the race, but it nevertheless is forcefully expressed in that it excites an absorbing interest and forces itself strongly into consciousness, during the phase of its dynamic development. As stated above, just as in the early mental evolution of the race, we find that the question of reproduction comes prominently to the fore, so with the individual we find that at the adolescent period of life the sexual instinct is very fully elaborated. Just as with the race reproduction is necessary for the continuation of the race, so with the individual, elaboration of sexual instinct is necessary in order that adult sexual responsibilities may be assumed. This consists of much more than mere physical development. In a complex state of civilization many adjustments in the sphere of sexual indulgence and continence and marriage have to be made. This phase of the individual’s life is a very important one. It is the rule for proper reactions to occur at this time, in which case the reproductive instincts assume their proper place in mental life. But if satisfactory adjustments do not occur the consequences may be serious. In the healthy mental evolution of the individual, therefore, just as in the normal mental evolution of the race, we see that motives arise, assume a dynamic character, play their part in the developing mind, and leave lasting impressions. They serve a useful purpose during one phase of mental evolution. We have seen that they may be harmful in the race if utilized at a later period. Let us see to what extent this is true of the individual.
Psychiatrists during recent years have come to believe that in certain mental states we see a reversion to a more primitive type of reaction,—a tendency to utilize earlier adaptations, the reactions of infancy and childhood in meeting situations which arise in adult life. If this assumption is correct it is seen that a reversion to something more primitive is an undesirable reaction in the individual as well as in the race. Here too we find that the emotions and feelings associated with the reproductive instinct may be inadequately developed. It has been shown above that the day dreams of the child are probably beneficial rather than harmful. Is this day dreaming beneficial to the adult? We know from our experience that it is not, and in its relation to the reproductive sphere this is particularly true. The adult who substitutes the realities of life by elaborate day dreams is approaching dangerous ground. The young woman who in adult life is constantly dreaming of an ideal but fictitious lover is deriving satisfaction from unhealthy sources; and the young man who ecstatically becomes a hero or a racial benefactor is equally at fault. In instances where such thoughts are believed in and acted upon as we observe again and again in mental disorders, a serious condition of the mind has arisen. When an attempt is made to gain satisfaction in these immature ways at a later stage of development, or when there is a failure to develop at a certain point, the reaction is harmful in both the individual and in the race.
It is during the adolescent period that these failures of adaptation generally occur. At this time, the whole development in the reproductive sphere, particularly in the mental characteristics associated with the sexual instinct, considered in its broadest sense, does not take place. There may be much rumination about this topic, but the responsibilities of adult sexual life, of marriage, of child bearing with the female, are not adequately met. Fancies are substituted for reality, and while, as stated above, young women may dream of ideal lovers, they at the same time are shy and unnatural in their attitude toward the opposite sex. Young men, instead of taking their place in the life of the adult community, realize adult ambitions only by elaborate day dreams. In abnormal mental states, we see young men in their fancies become important personages, religious benefactors and national heroes. They may shun all association with women but at the same time maintain that they have a cultural mission to populate the earth. We see here how the feelings associated with reproductive instincts have been faulty or inadequate. This return to something more primitive is an unhealthy atavistic tendency and makes for both racial and individual inferiority.
A word may be said regarding symbolism of the race as applied to the individual. We have stated that symbolism is a primitive and rudimentary way of expressing thought. It would seem logical therefore that if in some abnormal mental states there is a return to more primitive reactions, we may find a tendency to symbolize. This tendency is frequently observed and the symbolism is often very elaborate. A knowledge of the interpretation of racial symbolism is doubtless of value in the case of the individual. When men’s thoughts deal with the same subject and when they tend to symbolize, they are likely to express themselves in much the same way symbolically. If in abnormal mental states thoughts are entertained which have to do with the motives we have been discussing, it is reasonable to suppose that the racial and individual symbolism will show certain analogies.
Again, in the pages of recent psychiatry, we learn that in abnormal mental states there is a reversion not only to the primitive motives of childhood, but also to the primitive motives of the race. Just to what extent this tendency exists remains for studies of the future to show. Certainly, striking instances may be cited; for example, let us quote from a recent study in psychiatry:[40] “One such patient with a very complicated delusional system states that he is the father of Adam, that he has lived in his present human body thirty-five years, but in other bodies thirty million years, and that during this time he has occupied six million different bodies. He has been the great men in the history in the development of the human race; he himself created the human race. It took him three hundred million years to perfect the first fully developed human being; he is both male and female and identifies all the different parts of the Universe with his own body; heaven, hell and purgatory are located in his limbs, the stars are pieces of his body which had been torn apart by torture and persecution in various ages of past history; he is the father and creator of the various races and elements of the human organization, etc.” Any one who has done even a cursory reading in mythology cannot but be struck by the similarity in form as well as in thought between this production and what we find in myths.