Part 6
I am quite prepared to be told once more that I have misunderstood the contents and object of the theory of the New Zürich School, but here wish to protest against being held responsible for those contradictions to my theories that have arisen as a result of the publications of this school. The burden of responsibility rests on them, not on me. In no other way can I make comprehensible to myself the ensemble of Jung’s innovations or grasp them in their associations. All the changes which Jung has perpetrated upon psychoanalysis originated in the intention of setting aside all that is objectionable in the family complexes, in order that these objectionable features may not be found again in religion and ethics. The sexual libido was replaced by an abstract idea, of which it may be said that it remained equally mysterious and incomprehensible alike to fools and to the wise. The Œdipus complex, we are told, has only a “symbolical” sense, the mother therein representing the unattainable which must be renounced in the interests of cultural development. The father who is killed in the Œdipus myth represents the “inner” father from whose influence we must free ourselves in order to become independent. No doubt other portions of the material of sexual conceptions will, in time, receive similarly new interpretations. In place of the conflict between erotic strivings adverse to the ego and the self-assertion, we are given the conflict between the “life-task” and the “psychic laziness.” The neurotic guilty conscience corresponds with the reproach of not having put to good account one’s life-task. Thus a new religio-ethical system was founded which, exactly like Adler’s, was obliged to give new interpretations, to distort or set aside the actual results of analysis. As a matter of fact they have caught a few cultural higher notes from the symphony of the world’s by-gones, but once again have failed to hear the powerful melody of the impulses.
In order to hold this system together it was necessary to draw away entirely from the observations and technique of psychoanalysis. Now and then the enthusiasm for the higher cause even permits a total disregard for scientific logic, as for instance, when Jung maintains that the Œdipus complex is not “specific” enough for the etiology of the neuroses, and ascribed this specificity to laziness, that is, to the most universal quality of animate and inanimate bodies! Moreover, it is to be remarked that the “Œdipus complex” only represents a capacity on which the psychic forces of the individual measure themselves, and is not in itself a force, like the “psychic laziness.” The study of the individual man has shown and always will show that the sexual complexes are alive in him in their original sense. That is why the study of the individual was pushed back by Jung and replaced by the judgment of the essential facts from the study of the races. As the study of the early childhood of every man exposed one to the danger of striking against the original and undisguised meaning of these misinterpreted complexes, it was, therefore, thought best to make it a rule to tarry as little as possible at this past and to place the greatest emphasis on the return to the conflict. Here, moreover, the essential things are not at all the incidental and personal, but rather the general, that is to say, the “non-fulfilment of the life-task.” Nevertheless, we know that the actual conflict of the neurotic becomes comprehensible and solvable only if it can be traced back into the patient’s past history, only by following along the way that his libido took when his malady began.
How the New Zürich therapy has shaped itself under such tendencies I can convey by means of reports of a patient who was himself obliged to experience it.
“Not the slightest effort was made to consider the past or the transferences. Whenever I thought that the latter were touched, they were explained as a mere symbol of the libido. The moral instructions were very beautiful and I followed them faithfully, but I did not advance one step. This was more distressing to me than to the physician, but how could I help it?—Instead of freeing me analytically, each session made new and tremendous demands on me, on the fulfilment of which the overcoming of the neurosis was supposed to depend. Some of these demands were: inner concentration by means of introversion, religious meditation, living together with my wife in loving devotion, etc. It was almost beyond my power, since it really amounted to a radical transformation of the whole spiritual man. I left the analysis as a poor sinner with the strongest feelings of contrition and the very best resolutions, but at the same time with the deepest discouragement. All that this physician recommended any pastor would have advised, but where was I to get the strength?”
It is true that the patient had also heard that an analysis of the past and of the transference should precede the process. He, however, was told that he had enough of it. But as it had not helped him, it seems to me that it is just to conclude that the patient had not had enough of this first sort of analysis. Not in any case has the superimposed treatment which no longer has the slightest claim to call itself psychoanalysis, helped. It is a matter of wonder that the men of Zürich had need to make the long detour via Vienna to reach Bern, so close to them, where Dubois cures neuroses by ethical encouragement in the most indulgent fashion.[21]
The utter disagreement of this new movement with psychoanalysis naturally shows itself also in its attitude towards repression, which is hardly mentioned any more in the writings of Jung; in the utter misconstruction of the dream which Adler, ignoring the dream-psychology, confuses with the latent dream-thoughts, and also in the lack of understanding of the unconscious. In fact this disagreement can be seen in all the essential points of psychoanalysis. When Jung tells us that the incest-complex is only “symbolic,” that it has “no real existence,” that the savage feels no desire towards the old hag but prefers a young and pretty woman, then one is tempted to assume in order to dispose of apparent contradiction that “symbolic” and “no real existence” only signify what is designated as “existing unconsciously.”
If one maintains that the dream is something different from the latent dream-thoughts, which it elaborates, one will not wonder that the patients dream of those things with which their mind has been filled during the treatment, whether it be the “life-task” or being “above” or “below.” Certainly the dreams of those analyzed are guidable in a similar manner as dreams can be influenced by the application of experimental stimuli. One may determine a part of the material that occurs in the dream, but this changes nothing in the nature and mechanism of the dream. Nor do I believe that the so-called “biographical” dream occurs outside of the analysis. On the other hand, if we analyze dreams that occurred before the treatment began, or if attention is paid to what the dreamer adds to the stimuli supplied to him during the treatment, or if we avoid giving him any such task, then we can convince ourselves how far the dream is from offering tentative solutions of the life-task. For the dream is only another form of thinking; the understanding of this form can never be gained from the content of its thoughts, only the consideration of the dream-work will lead to it.
The effective refutation of Jung’s misconceptions of psychoanalysis and his deviations from it is not difficult. Any analysis carried out in accordance with the rules, especially any analysis of a child, strengthens the convictions on which the theory of psychoanalysis rests, and repudiates the new interpretations of Adler’s and Jung’s systems. Jung himself, before he became enlightened, carried out such an analysis of a child and published it.[22] It remains to be seen if he will undertake a new interpretation of this case with the help of another “uniform new tendency of the facts,” to give Adler’s expression used in this connection.
The opinion that the sexual representation of “higher” ideas in the dream and in the neurosis is nothing but an archaic manner of expression, is naturally irreconcilable with the fact that these sexual complexes prove to be in the neurosis the carriers of those quantities of libido which have been withdrawn from the real life. If it were only a question of sexual jargon, nothing could thereby be altered in the economy of the libido itself. Jung himself admits this in his “Darstellung der psychoanalytischen Theorie,” and formulates, as a therapeutic task, that the libido investing the complexes should be withdrawn from them. But this can never be accomplished by rejecting the complexes and forcing them towards sublimation, but only by the most exhaustive occupation with them, and by making them fully conscious. The first bit of reality with which the patient has to deal is his malady itself. Any effort to spare him this task points to an incapacity of the physician to help him in overcoming his resistances, or to a fear on the part of the physician as to the results of this work.
I would like to say in conclusion that Jung, by his “modifications” has furnished psychoanalysis with a counterpart to the famous knife of Lichtenberg. He has changed the hilt, has inserted into it a new blade, and because the same trademark is engraved on it he requires of us that we regard the instrument as the former one.
On the contrary, I believe I have shown that the new theory which desires to substitute psychoanalysis signifies an abandonment of analysis and a secession from it. Some may be inclined to fear that this defection may be more unfortunate for the fate of psychoanalysis than any other because it emanates from persons who once played so great a part in the psychoanalytic movement and did so much to further it. I do not share this apprehension.
Men are strong so long as they represent a strong idea. They become powerless when they oppose it. Psychoanalysis will be able to bear this loss and will gain new adherents for those lost.
I can only conclude with the wish that the fates may prepare an easy ascension for those who found their sojourn in the underworld of psychoanalysis uncomfortable. May it be vouchsafed to the others to bring to a happy conclusion their works in the deep.
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Footnote 1:
“On Psychoanalysis.” Five lectures given on the occasion of the twentieth anniversary of Clark University, Worcester, Mass., dedicated to Stanley Hall. Second edition, 1912. Published simultaneously in English in the American Journal of Psychology, March, 1910; translated into Dutch, Hungarian, Polish and Russian.
Footnote 2:
Breuer and Freud, “Studien über Hysterie,” p. 15, Deuticke, 1895.
Footnote 3:
Zentralblatt für Psychoanalyse, 1911, Vol. 1, p. 69.
Footnote 4:
The Clinic of Psychiatry, Zürich.
Footnote 5:
Havelock Ellis, “The Doctrines of the Freudian School.”
Footnote 6:
G. Greve, “Sobre Psicologia y Psicoterapia de ciertos Estados angustiosos.” See Zentralblatt für Psychoanalyse, Vol. 1, p. 594.
Footnote 7:
The collected publications of these two authors have appeared in book form: Brill, “Psychoanalysis, its Theories and Practical Applications,” 1912, 2d edition, 1914, Saunders, Philadelphia, and E. Jones’s “Papers on Psychoanalysis,” 1913, Wood and Company, New York.
Footnote 8:
The first official recognition that psychoanalysis and dream interpretation received was extended to them by the Psychiatrist Jelgersma, rector of the University of Leyden, in his rectorship address February 1, 1914.
Footnote 9:
An English translation has just appeared in the Nervous and Mental Disease Monograph Series, No. 23.
Footnote 10:
Cf. “Der Wahn und die Träume” in W. Jensen’s “Gradiva.”
Footnote 11:
Rank, “Der Künstler,” analyses of poets by Sadger, Reik, and others, my little monograph on a Kindheitserinnerung des Leonardo da Vinci; also Abraham’s “Analyses von Segantini.”
Footnote 12:
A translation is in preparation.
Footnote 13:
Wit and Its Relation to the Unconscious, translated by A. A. Brill, Moffat, Yard & Co., New York.
Footnote 14:
“Die Psychoanalytische Methode,” 1913, Vol. 1 of the Pedagogium, Meumann and Messner. English Translation by Dr. C. R. Payne. Moffat, Yard & Co., N. Y.
Footnote 15:
Cf. my two essays in Scientia, Vol. XIV, 1913, “Das Interesse an der Psychoanalyse.”
Footnote 16:
Dreams and Myths, Wishfulfillment and Fairy Tales, Myth of the Birth of the Hero, in this series are translated in the Monograph Series.
Footnote 17:
Adler’s Inferiority of Organs, translated by Jelliffe, appears as Monograph 24. His “Nervous Character,” translated by Glueck and Lind, published by Moffat, Yard & Co., N. Y.
Footnote 18:
Cf. The Interpretation of Dreams, p. 389, translated by A. A. Brill, The Macmillan Co., New York, and Allen, London.
Footnote 19:
Zentralbl., Vol. I, p. 122. See “Analytical Psychology,” Moffat, Yard & Co., N. Y.
Footnote 20:
Korrespondenzbl., No. 5, Zurich, April, 1911.
Footnote 21:
I know the objections which stand in the way of using a patient’s statements, and I, therefore, expressly state that my informant is as worthy of credence as he is capable of judging this matter. He gave me this information without my request, and I make use of his communication without asking his consent, because I cannot admit that any psychoanalytical technique should lay claim to the protection of discretion.
Footnote 22:
Experiences Concerning the Psychic Life of the Child, translated by A. A. Brill, American Journal of Psychology, April, 1910.
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