A. A. Brill - Totem and Taboo (Chap. 3.4) lyrics

Animism, the first conception of the world which man succeeded in evolving, was therefore psychological. It did not yet require any science to establish it, for science sets in only after we have realized that we do not know the world and that we must therefore seek means of getting to know it. But animism was natural and self-evident to primitive man; he knew how the things of the world were constituted, and as man conceived himself to be. We are therefore prepared to find that primitive man transferred the structural relations of his own psyche to the outer world[120], and on the other hand we may make the attempt to transfer back into the human soul what animism teaches about the nature of things. Magic, the technique of animism, clearly and unmistakably shows the tendency of forcing the laws of psychic life upon the reality of things, under conditions where spirits did not yet have to play any rôle, and could still be taken as objects of magic treatment. The a**umptions of magic are therefore of older origin than the spirit theory, which forms the nucleus of animism. Our psychoan*lytic view here coincides with a theory of R. R. Marett, according to which animism is preceded by a pre-animistic stage the nature of which is best indicated by the name Animatism (the theory of general animation). We have practically no further knowledge of pre-animism, as no race has yet been found without conceptions of spirits[121]. While magic still retains the full omnipotence of ideas, animism has ceded part of this omnipotence to spirits and thus has started on the way to form a religion. Now what could have moved primitive man to this first act of renunciation? It could hardly have been an insight into the incorrectness of his a**umptions, for he continued to retain the magic technique. As pointed out elsewhere, spirits and demons were nothing but the projection of primitive man's emotional impulses[122]; he personified the things he endowed with effects, populated the world with them and then rediscovered his inner psychic processes outside himself, quite like the ingenious paranoiac Schreber, who found the fixations and detachments of his libido reflected in the fates of the ‘God-rays' which he invented[123]. As on a former occasion[124], we want to avoid the problem as to the origin of the tendency to project psychic processes into the outer world. It is fair to a**ume, however, that this tendency becomes stronger where the projection into the outer world offers psychic relief. Such a state of affairs can with certainty be expected if the impulses struggling for omnipotence have come into conflict with each other, for then they evidently cannot all become omnipotent. The morbid process in paranoia actually uses the mechanism of projection to solve such conflicts which arise in the psychic life. However, it so happens that the model case of such a conflict between two parts of an antithesis is the ambivalent attitude which we have an*lysed in detail in the situation of the mourner at the d**h of one dear to him. Such a case appeals to us especially fitted to motivate the creation of projection formations. Here again we are in agreement with those authors who declare that evil spirits were the first born among spirits, and find the origin of soul conceptions in the impression which d**h makes upon the survivors. We differ from them only in not putting the intellectual problem which d**h imposes upon the living into the foreground, instead of which we transfer the force which stimulates inquiry to the conflict of feelings into which this situation plunges the survivor. The first theoretical accomplishment of man, the creation of spirits would therefore spring from the same source as the first moral restrictions to which he subjects himself, namely, the rules of taboo. But the fact that they have the same source should not prejudice us in favour of a simultaneous origin. If it really were the situation of the survivor confronted by the dead which first caused primitive man to reflect, so that he was compelled to surrender some of his omnipotence to spirits and to sacrifice a part of the free will of his actions, these cultural creations would be a first recognition of the ἁνἁγκη, which opposes man's narcism. Primitive man would bow to the superior power of d**h with the same gesture with which he seems to deny it. If we have the courage to follow our a**umptions further, we may ask what essential part of our psychological structure is reflected and reviewed in the projection formation of souls and spirits. It is then difficult to dispute that the primitive conception of the soul, though still far removed from the later and wholly immaterial soul, nevertheless shares its nature and therefore looks upon a person or a thing as a duality, over the two elements of which the known properties and changes of the whole are distributed. This origin duality, we have borrowed the term from Herbert Spencer[125], is already identical with the dualism which manifests itself in our customary separation of spirit from body, and whose indestructible linguistic manifestations we recognize, for instance, in the description of a person who faints or raves as one who is ‘beside himself.'[126] The thing which we, just like primitive man, project in outer reality, can hardly be anything else than the recognition of a state in which a given thing is present to the senses and to consciousness, next to which another state exists in which the thing is latent, but can reappear, that is to say, the co-existence of perception and memory, or, to generalize it, the existence of unconscious psychic processes next to conscious ones[127]. It might be said that in the last an*lysis the ‘spirit' of a person or thing is the faculty of remembering and representing the object, after he or it was withdrawn from conscious perception. Of course we must not expect from either the primitive or the current conception of the ‘soul' that its line of demarcation from other parts should be as marked as that which contemporary science draws between conscious and unconscious psychic activity. The animistic soul, on the contrary, unites determinants from both sides. Its flightiness and mobility, its faculty of leaving the body, of permanently or temporarily taking possession of another body, all these are characteristics which remind us unmistakably of the nature of consciousness. But the way in which it keeps itself concealed behind the personal appearance reminds us of the unconscious; to-day we no longer ascribe its unchangeableness and indestructibility to conscious but to unconscious processes and look upon these as the real bearers of psychic activity. We said before that animism is a system of thought, the first complete theory of the world; we now want to draw certain inferences through psychoan*lytic interpretation of such a system. Our everyday experience is capable of constantly showing us the main characteristics of the ‘system'. We dream during the night and have learnt to interpret the dream in the daytime. The dream can, without being untrue to its nature, appear confused and incoherent; but on the other hand it can also imitate the order of impressions of an experience, infer one occurrence from another, and refer one part of its contents to another. The dream succeeds more or less in this, but hardly ever succeeds so completely that an absurdity or a gap in the structure does not appear somewhere. If we subject the dream to interpretation we find that this unstable and irregular order of its components is quite unimportant for our understanding of it. The essential part of the dream are the dream thoughts, which have, to be sure, a significant, coherent, order. But their order is quite different from that which we remember from the manifest content of the dream. The coherence of the dream thoughts has been abolished and may either remain altogether lost or can be replaced by the new coherence of the dream content. Besides the condensation of the dream elements there is almost regularly a re-grouping of the same which is more or less independent of the former order. We say in conclusion, that what the dream-work has made out of the material of the dream thoughts has been subjected to a new influence, the so-called secondary elaboration, the object of which evidently is to do away with the incoherence and incomprehensibility caused by the dream-work, in favour of a new ‘meaning'. This new meaning which has been brought about by the secondary elaboration is no longer the meaning of the dream thoughts. The secondary elaboration of the product of the dream-work is an excellent example of the nature and the pretensions of a system. An intellectual function in us demands the unification, coherence and comprehensibility of everything perceived and thought of, and does not hesitate to construct a false connexion if, as a result of special circumstances, it cannot grasp the right one. We know such system formation not only from the dream, but also from phobias, from compulsive thinking and from the types of delusions. The system formation is most ingenious in delusional states (paranoia) and dominates the clinical picture, but it also must not be overlooked in other forms of neuropsychoses. In every case we can show that a re-arrangement of the psychic material takes place, which may often be quite violent, provided it seems comprehensible from the point of view of the system. The best indication that a system has been formed then lies in the fact that each result of it can be shown to have at least two motivations one of which springs from the a**umptions of the system and is therefore eventually delusional,—and a hidden one which, however, we must recognize as the real and effective motivation. An example from a neurosis may serve as illustration. In the chapter on taboo I mentioned a patient whose compulsive prohibitions correspond very neatly to the taboo of the Maori.[128] The neurosis of this woman was directed against her husband and culminated in the defence against the unconscious wish for his d**h. But her manifest systematic phobia concerned the mention of d**h in general, in which her husband was altogether eliminated and never became the object of conscious solicitude. One day she heard her husband give an order to have his dull razors taken to a certain shop to have them sharpened. Impelled by a peculiar unrest she went to the shop herself, and on her return from this reconnoitre she asked her husband to lay the razors aside for good because she had discovered that there was a warehouse of coffins and funeral accessories next to the shop he mentioned. She claimed that he had intentionally brought the razors into permanent relation with the idea of d**h. This was then the systematic motivation of the prohibition, but we may be sure that the patient would have brought home the prohibition relating to the razors even if she had not discovered this warehouse in the neighbourhood. For it would have been sufficient if on her way to the shop she had met a hearse, a person in mourning, or somebody carrying a wreath. The net of determinants was spread out far enough to catch the prey in any case, it was simply a question whether she should pull it in or not. It could be established with certainty that she did not mobilize the determinants of the prohibition in other circumstances. She would then have said it had been one of her ‘better days'. The real reason for the prohibition of the razor was, of course, as we can easily guess, her resistance against a pleasurably accentuated idea that her husband might cut his throat with the sharpened razors. In much the same way a motor inhibition, an abasia or an agoraphobia, becomes perfected and detailed if the symptom once succeeds in representing an unconscious wish and of imposing a defence against it. All the patient's remaining unconscious phantasies and effective reminiscences strive for symptomatic expression through this outlet, when once it has been opened, and range themselves appropriately in the new order within the sphere of the disturbance of gait. It would therefore be a futile and really foolish way to begin to try to understand the symptomatic structure, and the details of, let us say, an agoraphobia, in terms of its basic a**umptions. For the whole logic and strictness of connexion is only apparent. Sharper observation can reveal, as in the formation of the façade in the dream, the greatest inconsistency and arbitrariness in the symptom formation. The details of such a systematic phobia take their real motivation from concealed determinants which must have nothing to do with the inhibition in gait; it is for this reason that the form of such a phobia varies so and is so contradictory in different people. If we now attempt to retrace the system of animism with which we are concerned, we may conclude from our insight into other psychological systems that ‘superstition' need not be the only and actual motivation of such a single rule or custom even among primitive races, and that we are not relieved of the obligation of seeking for concealed motives. Under the dominance of an animistic system it is absolutely essential that each rule and activity should receive a systematic motivation which we to-day call ‘superstitious'. But ‘superstition', like ‘anxiety', ‘dreams', and ‘demons', is one of the preliminaries of psychology which have been dissipated by psychoan*lytic investigation. If we get behind these structures, which like a screen conceal understanding, we realize that the psychic life and the cultural level of savages have hitherto been inadequately appreciated. If we regard the repression of impulses as a measure of the level of culture attained, we must admit that under the animistic system too, progress and evolution have taken place, which unjustly have been under-estimated on account of their superstitious motivation. If we hear that the warriors of a savage tribe impose the greatest chastity and cleanliness upon themselves as soon as they go upon the war-path[129], the obvious explanation is that they dispose of their refuse in order that the enemy may not come into possession of this part of their person in order to harm them by magical means, and we may surmise an*logous superstitious motivations for their abstinence. Nevertheless the fact remains that the impulse is renounced and we probably understand the case better if we a**ume that the savage warrior imposes such restrictions upon himself in compensation, because he is on the point of allowing himself the full satisfaction of cruel and hostile impulses otherwise forbidden. The same holds good for the numerous cases of s**ual restriction while he is preoccupied with difficult or responsible tasks[130]. Even if the basis of these prohibitions can be referred to some a**ociation with magic, the fundamental conception of gaining greater strength by foregoing gratification of desires nevertheless remains unmistakable, and besides the magic rationalization of the prohibition, one must not neglect its hygienic root. When the men of a savage tribe go away to hunt, fish, make war, or collect valuable plants, the women at home are in the meantime subjected to numerous oppressive restrictions which, according to the savages themselves, exert a sympathetic effect upon the success of the far away expedition. But it does not require much acumen to guess that this element acting at a distance is nothing but a thought of home, the longing of the absent, and that these disguises conceal the sound psychological insight that the men will do their best only if they are fully a**ured of the whereabouts of their guarded women. On other occasions the thought is directly expressed without magic motivation that the conjugal infidelity of the wife thwarts the absent husband's efforts. The countless taboo rules to which the women of savages are subject during their menstrual periods are motivated by the superstitious dread of blood which in all probability actually determines it. But it would be wrong to overlook the possibility that this blood dread also serves æsthetic and hygienic purposes which in every case have to be covered by magic motivations. We are probably not mistaken in a**uming that such attempted explanations expose us to the reproach of attributing a most improbable delicacy of psychic activities to contemporary savages. But I think that we may easily make the same mistake with the psychology of these races who have remained at the animistic stage that we made with the psychic life of the child, which we adults understood no better and whose richness and fineness of feeling we have therefore so greatly undervalued. I want to consider another group of hitherto unexplained taboo rules because they admit of an explanation with which the psychoan*lyst is familiar. Under certain conditions it is forbidden to many savage races to keep in the house sharp weapons and instruments for cutting[131]. Frazer sites a German superstition that a knife must not be left lying with the edge pointing upward because God and the angels might injure themselves with it. May we not recognize in this taboo a premonition of certain ‘symptomatic actions'[132] for which the sharp weapon might be used by unconscious evil impulses? Footnotes: [120] Recognized through so-called endopsychic perceptions. [121] R. R. Marett, Pre-animistic Religion, Folklore, Vol. XI, No. 2, 1900.—Comp. Wundt, Myth and Religion, Vol. II, p. 171. [122] We a**ume that in this early narcistic stage feelings from libidinous and other sources of excitement are perhaps still indistinguishably combined with each other. [123] Schreber, Denkwürdigkeiten eines Nervenkranken, 1903.—Freud, Psychoan*lytic Observations concerning an autobiographically described case of Paranoia, Jahrbuch für Psychoan*lyt. Forsch. Vol. III, 1911. [124] Compare the latest communication about the Schreber case, p. 59. [125] Principles of Sociology, Vol. I. [126] l.c., p. 179. [127] Compare my short paper: A Note on the Unconscious in Psychoan*lysis, in the Proceedings of the Society for Psychical Research, Part LXVI, Vol. XXVI, 1912. [128] p. 26. [129] Frazer, Taboo and the Perils of the Soul, p. 158 [130] Frazer, l.c., p. 200. [131] Frazer, l.c., p. 237. [132] Freud, Psychopathology of Everyday Life, p. 215, trans. by A. A. Brill.