Darnelle L. Dorsainville, MS, CGC

• Board Certified Genetic Counselor
• Division of Genetics
• Department of Pediatrics
• Albert Einstein Medical Center
• Philadelphia, Pennsylvania

Very many omens recorded by history have been based on a symbolism no better than this fungus behind ear cheap 200mg nizoral amex. This I should not explain as an accident but as an action that had an unconscious aim and required interpretation kill fungus gnats organically buy cheap nizoral 200mg online. I am therefore different from a superstitious person in the following way: I do not believe that an event in whose occurrence my mental life plays no part can teach me any hidden thing about the future shape of reality; but I believe that an unintentional manifestation of my own mental activity does on the other hand disclose something hidden fungus gnats hydroponic system order 200mg nizoral amex, though again it is something that belongs only to my mental life fungus gnats thcfarmer buy nizoral 200mg line. I believe in external (real) chance antifungal shoe spray discount nizoral online, it is true antifungal drops for ears discount nizoral 200mg with mastercard, but not in internal (psychical) accidental events. He knows nothing of the motivation of his chance actions and parapraxes, and believes in psychical accidental events; and, on the other hand, he has a tendency to ascribe to external chance happenings a meaning which will become manifest in real events, and to regard such chance happenings as a means of expressing something that is hidden from him in the external world. The differences between myself and the superstitious person are two: first, he projects outwards a motivation which I look for within; secondly, he interprets chance as due to an event, while I trace it back to a thought. But what is hidden from him corresponds to what is unconscious for me, and the compulsion not to let chance count as chance but to interpret it is common to both of us. He had been married in a small Russian provincial town and immediately afterwards started for Moscow with his young wife. At a station two hours before his destination he had a wish to go to the station exit and take a look at the town. The train was due to halt there long enough, as he thought, but when he returned a few minutes later it had already left with his young wife. Years later, the town where this parapraxis happened took on a great importance for him, as a person lived there with whom fate later linked him closely. But the mystical explanation of his behaviour would be that he had left the Moscow train and his wife at that town because the future that was in store for him in relation to this other person was seeking to declare itself. The Psychopathology Of Everyday Life 1328 I assume that this conscious ignorance and unconscious knowledge of the motivation of accidental psychical events is one of the psychical roots of superstition. Because the superstitious person knows nothing of the motivation of his own chance actions, and because the fact of this motivation presses for a place in his field of recognition, he is forced to allocate it, by displacement, to the external world. In point of fact I believe that a large part of the mythological view of the world, which extends a long way into the most modern religions, is nothing but psychology projected into the external world. The obscure recognitionfi (the endopsychic perception, as it were) of psychical factors and relations in the unconscious is mirrored it is difficult to express it in other terms, and here the analogy with paranoia must come to our aid in the construction of a supernatural reality, which is destined to be changed back once more by science into the psychology of the unconscious. One could venture to explain in this way the myths of paradise and the fall of man, of God, of good and evil, of immortality, and so on, and to transform metaphysics into metapsychology. When human beings began to think, they were, as is well known, forced to explain the external world anthropomorphically by means of a multitude of personalities in their own image; chance events, which they interpreted superstitiously, were thus actions and manifestations of persons. It is only in our modern, scientific but as yet by no means perfected Weltanschauung that superstition seems so very much out of place; in the Weltanschauung of pre-scientific times and peoples it was justified and consistent. The Psychopathology Of Everyday Life 1329 the Roman who gave up an important undertaking if he saw an ill-omened flight of birds was therefore in a relative sense justified; his behaviour was consistent with his premisses. For his stumbling must have revealed to him the existence of a doubt, a counter-current at work within him, whose force might at the moment of execution subtract from the force of his intention. For we are only sure of complete success if all our mental forces are united in striving towards the desired goal. It can be recognized most clearly in neurotics suffering from obsessional thinking or obsessional states people who are often of high intelligence that superstition derives from suppressed hostile and cruel impulses. Superstition is in large part the expectation of trouble; and a person who has harboured frequent evil wishes against others, but has been brought up to be good and has therefore repressed such wishes into the unconscious, will be especially ready to expect punishment for his unconscious wickedness in the form of trouble threatening him from without. Though we admit that these remarks of ours in no way exhaust the psychology of superstition, we shall at least have to touch on the question of whether we are to deny entirely that superstition has any real roots: whether there are definitely no such things as true presentiments, prophetic dreams, telepathic experiences, manifestations of supernatural forces and the like. I am far from meaning to pass so sweeping a condemnation of these phenomena, of which so many detailed observations have been made even by men of outstanding intellect, and which it would be best to make the subject of further investigations. We may even hope that some portion of these observations will then be explained by our growing recognition of unconscious mental processes, without necessitating radical alterations in the views we hold to-day. The Psychopathology Of Everyday Life 1331 In the compass of these discussions the only answer I can give to the questions raised here is a subjective one that is, one in accordance with my personal experience. To my regret I must confess that I am one of those unworthy people in whose presence spirits suspend their activity and the supernatural vanishes away, so that I have never been in a position to experience anything myself which might arouse a belief in the miraculous. Like every human being, I have had presentiments and experienced trouble, but the two failed to coincide with one another, so that nothing followed the presentiments, and the trouble came upon me unannounced. During the days when I was living alone in a foreign city I was a young man at the time I quite often heard my name suddenly called by an unmistakable and beloved voice; I then noted down the exact moment of the hallucination and made anxious enquiries of those at home about what had happened at that time. To balance this, there was a later occasion when I went on working with my patients without any disturbance or foreboding while one of my children was in danger of bleeding to death. Nor have I ever been able to regard any of the presentiments reported to me by patients as veridical. The Psychopathology Of Everyday Life 1332 Belief in prophetic dreams can claim many adherents, because it can take support from the fact that a number of things do in reality turn out in the future in the way in which the wish had previously arranged them in the dream. A good example of a dream which may justly be called prophetic was once brought to me for detailed analysis by an intelligent and truthful woman patient. Her story was that she had once dreamt she met a former friend of hers and family doctor in front of a certain shop in a certain street; and that when next morning she went into the Inner Town she in fact met him at the very spot named in the dream. I may observe that no subsequent event proved the importance of this miraculous coincidence,fi which could not therefore be accounted for by what lay in the future. Careful questioning established that there was no evidence of her having had any recollection of the dream on the morning after she dreamt it that is, until after her walk and the meeting. She could produce no objection to an account of what happened which robbed the episode of anything miraculous and left nothing but an interesting psychological problem. She was walking along the street in question one morning and met her old family doctor in front of a particular shop, and thereupon, on seeing him, she felt convinced that she had dreamt the night before of having this meeting at that precise spot. Analysis was then able to show with great probability how she arrived at this sense of conviction, which, according to general rules, cannot fairly be denied a certain right to be considered authentic. A meeting at a particular place, which has been expected beforehand, amounts in fact to a rendezvous. The old family doctor awakened her memory of former days, when meetings with a third person, also a friend of the doctor, had played a very important part in her life. Since then she had continued her relations with that gentleman and had waited for him in vain on the day before the dream was supposed to have taken place. I have observed a simple and easily explained example of it in myself, which is probably a good model for similar occurrences. A few days after I had been awarded the title of professor which carries considerable authority with it in countries under monarchical rule my thoughts, while I was walking through the Inner Town, suddenly turned to a childish phantasy of revenge directed against a particular married couple. Some months earlier they had called me in to see their little daughter, who had developed an interesting obsessional symptom following upon a dream. My offer of treatment was however declined by her parents and I was given to understand that they thought of changing over to a foreign authority who effected cures by hypnotism. My present phantasy was that after the total failure of that attempt the parents begged me to start my treatment, saying that now they had complete confidence in me, and so on. The title has done nothing to alter my capacities; if you could not make use of me as a university lecturer you can do without me as a professor as well. I had been walking towards the couple along a wide, straight and almost deserted street; when I was about twenty paces from them I had glanced up for a moment and caught a glimpse of their impressive figures and recognized them, but had set the perception aside on the pattern of a negative hallucination for the emotional reasons which then took effect in the phantasy that arose with apparent spontaneity. Shortly before Christmas I was on my way to the Austro-Hungarian Bank to get some change in the form of ten new silver kronen for giving as presents. While I was absorbed in ambitious phantasies which had to do with the contrast between my small assets and the piles of money stored in the bank building, I turned into a narrow street in which the bank stood. I immediately noticed my error I should, of course, have asked for silver and awoke from my phantasies. I was now only a few steps from the entrance and saw a young man coming towards me whom I thought I recognized, but as I am short-sighted I was not yet able to identify him for certain. This help, however, had not been forthcoming and in consequence I failed to win the material success I had hoped for, which had been the subject of my phantasy on the way to the bank. While I was absorbed in my phantasies therefore, I must have unconsciously perceived the approach of Herr Gold; and this was represented in my consciousness (which was dreaming of material success) in such a form that I decided to ask for gold at the counter, instead of the less valuable silver. On the other hand, however, the paradoxical fact that my unconscious is able to perceive an object which my eyes can recognize only later seems partly to be explained by what Bleuler terms "complexive preparedness". This was, as we have seen, directed to material matters and had from the beginning, contrary to my better knowledge, directed my steps to the building where only gold and paper money is changed. What is no doubt in question is a judgement, and, more precisely, a perceptual judgement; but these cases have nevertheless a character quite of their own, and we must not leave out of account the fact that what is looked for is never remembered. None of the attempted explanations which they have brought forward seems to me to be correct, because none of them takes into consideration anything other than the concomitant manifestations and the conditions which favour the phenomenon. It is in my view wrong to call the feeling of having experienced something before an illusion. It is rather that at such moments something is really touched on which we have already experienced once before, only we cannot consciously remember it because it has never been conscious. There exist unconscious phantasies (or day-dreams) just as there exist conscious creations of the same kind which everybody knows from his own experience. A lady who is now thirty-seven claimed to have a most distinct memory of having at the age of twelve and a half paid her first visit to some school friends in the country. When she entered the garden, she had an immediate feeling of having been there before. This feeling was repeated when she went into the reception rooms, so that she felt she knew in advance what room would be the next one, what view there would be from it, and so on. But the possibility that this feeling of familiarity could have owed its origin to an earlier visit to the house and garden, perhaps one in her earliest childhood, was absolutely ruled out and was disproved as a result of her questioning her parents. The lady who reported this was not in search of any psychological explanation, but saw the occurrence of this feeling as a prophetic indication of the significance for her emotional life which these same school friends later acquired. However, a consideration of the circumstances in which the phenomenon occurred in her shows us the way to another view of the matter. At the time when she paid the visit she knew that these girls had an only brother, who was seriously ill. During the visit she actually set eyes on him, though he looked very ill and she said to herself that he would die soon. She believed that her brother had been with her on this visit to the country; she even thought it had been his first considerable journey after his illness; but her memory was remarkably uncertain on these points while of all the other details, and in particular of the dress she was wearing that day, she had an ultra-clear picture. If things had turned out otherwise, she would have had to wear a different dress mourning. She found an analogous situation in the home of her friends, whose only brother was in danger of dying soon, as in fact he did shortly after. In her later neurosis she suffered most severely from a fear of losing her parents, behind which, as usual, analysis was able to reveal the unconscious wish with the same content.

There is nothing in the concept or attributes of the totem which I have so far mentioned to lead us to anticipate it; so that it is hard to understand how it has become involved in the totemic system antifungal medication for thrush nizoral 200mg cheap. We cannot antifungal antibacterial dog shampoo purchase nizoral cheap online, therefore fungus gnats molasses buy nizoral 200 mg low cost, feel surprised that some investigators actually suppose that exogamy had originally in the earliest times and in its true meaning nothing to do with totemism anti yeast ultraceuticals order generic nizoral pills, but became attached to it (without there being any underlying connection) at some time when marriage restrictions became necessary antifungal oils 200 mg nizoral free shipping. However this may be fungus guard buy 200mg nizoral amex, the bond between totemism and exogamy exists and is clearly a very firm one. It is avenged in the most energetic fashion by the whole clan, as though it were a question of averting some danger that threatened the whole community or some guilt that was pressing upon it. It matters not whether the woman be of the same local group or has been captured in war from another tribe; a man of the wrong clan who uses her as his wife is hunted down and killed by his clansmen, and so is the woman; though in some cases, if they succeed in eluding capture for a certain time, the offence may be condoned. In the Ta-ta-thi tribe, New South Wales, in the rare cases which occur, the man is killed but the woman is only beaten or speared, or both, till she is nearly dead; the reason given for not actually killing her being that she was probably coerced. Even in casual amours the clan prohibitions are strictly observed; any violations of these prohibitions "are regarded with the utmost abhorrence and are punished by death". Where, for instance, descent is through the female line, if a man of the Kangaroo totem marries a woman of the Emu totem, all the children, both boys and girls, belong to the Emu clan. The totem regulation will therefore make it impossible for a son of this marriage to have incestuous intercourse with his mother or sisters, who are Emus like himself. If the totem descended through the male line, however, the Kangaroo father would be prohibited from incest with his daughters (since all his children would be Kangaroos), whereas the son would be free to commit incest with his mother. These implications of totem prohibitions suggest that descent through the female line is older than that through the male, since there are grounds for thinking that totem prohibitions were principally directed against the incestuous desires of the son. It makes sexual intercourse impossible for a man with all the women of his own clan (that is to say with a number of women who are not his blood-relatives) by treating them all as though they were his blood-relatives. It is difficult at first sight to see the psychological justification for this very extensive restriction, which goes far beyond anything comparable among civilized peoples. It may be gathered from this, however, that the part played by the totem as common ancestor is taken very seriously. They form a single family, and within that family even the most distant degree of kinship is regarded as an absolute hindrance to sexual intercourse. We see, then, that these savages have an unusually great horror of incest, or are sensitive on the subject to an unusual degree, and that they combine this with a peculiarity which remains obscure to us of replacing real blood-relationship by totem kinship. This latter contrast must not, however, be too much exaggerated, and we must remember that the totem prohibitions include that against real incest as a special case. The riddle of how it came about that the real family was replaced by the totem clan must perhaps remain unsolved till the nature of the totem itself can be explained. At the same time, it is to be observed that if there were a certain degree of freedom of sexual intercourse outside marriage, blood-relationship, and consequently the prevention of incest, would become so uncertain that the prohibition would stand in need of a wider basis. Linguistic usage in these Australian tribesfi exhibits a peculiarity which is no doubt relevant here. For the terms used by them to express the various degrees of kinship do not denote a relation between two individuals but between an individual and a group. Thus the kinship terms which two Australians apply to each other do not necessarily indicate any consanguinity, as ours would do: they represent social rather than physical relationships. Totem And Taboo 2655 Though this use of words strikes us as so puzzling, it is easily explained if we look on it as a survival of the marriage institution which the Rev. The children of such a group marriage would then justly regard one another as brothers and sisters (though they were not all born of the same mother) and would regard all the men in the group as their fathers. Though some authors, such as Westermarck (1901), have disputed the conclusions which others have drawn from the existence of the classificatory system of relationship, those who have the closest acquaintance with the Australian natives are agreed in regarding that system as a survival from the days of group marriage. Indeed, according to Spencer and Gillen (1899), a certain form of group marriage exists to this day in the Urabunna and Dieri tribes. Group marriage thus preceded individual marriage among these peoples, and after its disappearance left definite traces behind both in language and customs. But when once we have put group marriage in the place of individual marriage, the apparently excessive degree of avoidance of incest which we have come across among the same peoples becomes intelligible. Totem And Taboo 2656 It may seem that we have thus discovered the motives the led the Australian natives to set up their marriage restrictions; but we have now to learn that the actual state of affairs reveals a far greater, and at first sight a bewildering, complexity. For there are few races in Australia in which the totem barrier is the sole prohibition. The following diagram represents the typical organization of an Australian tribe and corresponds to the actual situation in very large number of cases: Here the twelve totem clans are divided into four sub-phratries and two phratries. The result (and therefore the purpose) of these arrangements cannot be doubted: they bring about a still further restriction on the choice of marriage and on sexual liberty. Then, if only the twelve totem clans existed, each member of a clan would have his choice among 11/12 of all the women in the tribe. The existence of the two phratries reduces his choice to 6/12 or 1/2, for then a man of totem fi can only marry a woman of totems 1 to 6. With the introduction of the four sub-phratries his choice is still further reduced to 3/12 or 1/4, for in that case a man of totem fi is restricted in his choice of a wife to a woman of totems 4, 5 or 6. Totem And Taboo 2657 the historical relation between the marriage-classes (of which in some tribes there are as many as eight) and the totem clans is completely obscure. It is merely evident that these arrangements are directed towards the same aim as totemic exogamy and pursue it still further. While, however, totemic exogamy gives one the impression of being a sacred ordinance of unknown origin in short, of being a custom the complicated institution of the marriage-classes, with their subdivisions and the regulations attaching to them, look more like the result of deliberate legislation, which may perhaps have taken up the task of preventing incest afresh because the influence of the totem was waning. And, while the totemic system is, as we know, the basis of all the other social obligations and moral restrictions of the tribe, the significance of the phratries seems in general not to extend beyond the regulation of marriage choice which is its aim. The system of marriage-classes in its furthest developments bears witness to an endeavour to go beyond the prevention of natural and group incest and to forbid marriage between still more distant groups of relatives. In this it resembles the Catholic Church, which extended the ancient prohibition against marriage between brothers and sisters to marriage between cousins and even to marriage between those who were merely spiritual relatives. For our purpose it is enough to draw attention to the great care which is devoted by the Australians, as well as by other savage peoples, to the prevention of incest. They are probably liable to a greater temptation to it and for that reason stand in need of fuller protection. Totem And Taboo 2658 But the horror of incest shown by these peoples is not satisfied by the erection of the institutions which I have described and which seem to be directed principally against group incest. They extend far beyond the totemic races of Australia; but once again I must ask my readers to be content with a fragmentary extract from the copious material. Indeed, he will not even utter her name, and will avoid the use of a common word if it forms part of her name. This avoidance begins with the puberty ceremonies and is maintained throughout life. The reserve between a son and his mother increases as the boy grows up and is much more on her side than on his. If his mother brings him food, she does not give it him but puts it down for him to take. In speaking to him she does not tutoyer him, but uses the more distant plural forms. If a brother and sister happen to meet on a path, the sister will throw herself into the bushes and he will pass on without turning his head. Among the natives of the Gazelle Peninsula in New Britain a sister, after her marriage, is not allowed to converse with her brother; she never utters his name, but designates him by another word. Totem And Taboo 2659 In New Mecklenburg cousins of one kind are subject to similar restrictions, as are brothers and sisters. They may not come near each other, may not shake hands and may not give each other presents; but they are allowed to speak to each other at a distance of some paces. It must strike us as all the more puzzling to hear that these same savages practise sacred orgies, in which precisely these forbidden degrees of kinship seek sexual intercourse puzzling, that is, unless we prefer to regard the contrast as an explanation of the prohibition. Further, a father may never be alone in the house with his daughter, nor a mother with her son. The Dutch missionary who reports these customs adds that he is sorry to say that from what he knows of the Battas he believes the maintenance of most of these rules to be very necessary. And since they believe that intercourse between near relations will lead to punishments and calamities of all sorts, they are right to avoid any temptation to transgress these prohibitions. He does not eat out of the same dish with her, he speaks to her with embarrassment, does not venture into her hut and greets her in a trembling voice. Totem And Taboo 2660 A rule of avoidance with which one would have expected to meet more frequently operates among the A- kamba (or Wa kamba) of British East Africa. A girl has to avoid her father between the age of puberty and the time of her marriage. If they meet in the road, she hides while he passes, and she may never go and sit near him. It is quite general in Australia and also extends over Melanesia, Polynesia and the Negro races of Africa, wherever traces of totemism and the classificatory system of relationship are found and probably still further. In some of these places there are similar prohibitions against a woman having innocent intercourse with her father-in-law; but they are far less usual and severe. Since we are less concerned with the ethnographical extent of this avoidance than with its substance and purpose, I shall once again restrict myself to quoting a few examples. If the two chance to meet in a path, the woman will step out of it and stand with her back turned till he has gone by, or perhaps, if it be more convenient, he will move out of the way. At Vanua Lava, in Port Patteson, a man would not even follow his mother-in-law along the beach until the rising tide had washed her foot prints from the sand. If he meets her, he may not recognize her, but must make off and hide himself as fast as he can. He may not enter the same hut with her, and if by chance they meet on a path, one or other turns aside, she perhaps hiding behind a bush, while he screens his face with a shield. If they cannot thus avoid each other, and the mother-in-law has nothing else to cover herself with, she will tie a wisp of grass round her head as a token of ceremonial avoidance. All correspondence between the two has to be carried on either through a third party or by shouting to each other at a distance with some barrier, such as the kraal fence, interposed between them. Incidentally, these people have such a horror of incest that they punish it even when it occurs among their domestic animals. It was with justice regarded as incomprehensible that all these different peoples should feel such great fear of the temptation presented to a man by an elderly woman, who might have been, but in fact was not, his mother. He pointed out that certain systems of marriage-classes had gaps in them, as a result of which marriage between a man and his mother-in-law was not theoretically impossible. For that reason, he suggested, a special guarantee against that possibility became necessary. In the first place, however, the prohibition is not always brought to an end when this occurs. But, apart from this, it may be objected that this explanation throws no light on the fact that the prohibition centres particularly on the mother-in-law that the explanation overlooks the factor of sex. Moreover, it takes no account of the attitude of religious horror expressed in the prohibition. That relation is no longer subject to rules of avoidance in the social system of the white peoples of Europe and America; but many disputes and much unpleasantness could often be eliminated if the avoidance still existed as a custom and did not have to be re-erected by individuals. It may be regarded by some Europeans as an act of high wisdom on the part of these savage races that by their rules of avoidance they entirely precluded any contact between two persons brought into this close relationship to each other. There is scarcely room for doubt that something in the psychological relation of a mother-in-law to a son-in-law breeds hostility between them and makes it hard for them to live together.

The temporal repetition of an act is regularly shown in dreams by the numerical multiplication of an object antifungal used to treat thrush purchase nizoral 200mg with mastercard. It is most remarkable antifungal itch cream purchase nizoral 200mg without prescription, of course fungus hydrangea leaves cheap nizoral 200mg fast delivery, that symbolism should already be playing a part in the dream of a four- year-old child anti-fungal rash treatment cheap nizoral 200mg online. It may safely be asserted that dreamers have symbolism at their disposal from the very first anti fungal gel discount 200mg nizoral mastercard. The following uninfluenced recollection by a lady who is now twenty-seven shows at what an early age symbolism is employed outside dream-life as well as inside it fungus gnats thc discount nizoral 200mg without prescription. Her nurse-maid took her to the lavatory along with a brother eleven months her junior and a girl cousin of an age between the other two, to do their small business before going out for a walk. The Interpretation Of Dreams 833 I will here interpolate a dream (recorded in a paper by Alfred Robitsek, 1912) in which the beautifully chosen symbolism made an interpretation possible with only slight assistance from the dreamer. Now psycho-analytic research finds no fundamental, but only quantitative, distinctions between normal and neurotic life; and indeed the analysis of dreams, in which repressed complexes are operative alike in the healthy and the sick, shows a complete identity both in their mechanisms and in their symbolism. The naive dreams of healthy people actually often contain a much simpler, more perspicuous and more characteristic symbolism than those of neurotics; for in the latter, as a result of the more powerful workings of the censorship and of the consequently more far- reaching dream-distortion, the symbolism may be obscure and hard to interpret. It was dreamt by a girl who is not neurotic but is of a somewhat prudish and reserved character. In the course of conversation with her I learnt that she was engaged, but that there were some difficulties in the way of her marriage which were likely to lead to its postponement. It was an expression of her bridal wishes: the table with its floral centre-piece symbolized herself and her genitals; she represented her wishes for the future as fulfilled, for her thoughts were already occupied with the birth of a baby; so her marriage lay a long way behind her. I carefully avoided suggesting the meaning of the symbols to her, and merely asked her what came into her head in connection with the separate parts of the dream. In the course of the analysis her reserve gave place to an evident interest in the interpretation and to an openness made possible by the seriousness of the conversation. A pretty instance of the "verbal bridges" crossed by the paths leading to the unconscious. The words "one has to pay for them" signified having to pay with her life for being a wife and a mother. She added that "carnations" were the flowers which her fiance gave her frequently and in great numbers. At the end of her remarks she suddenly confessed of her own accord that she had not told the truth: what had occurred to her had not been "colour" but "incarnation" the word I had expected. Incidentally "colour" itself was not a very remote association, but was determined by the meaning of "carnation" (flesh-colour) was determined, that is, by the same complex. This lack of straightforwardness showed that it was at this point that resistance was greatest, and corresponded to the fact that this was where the symbolism was most clear and that the struggle between libido and its repression was at its most intense in relation to this phallic theme. The gift of flowers, an exciting factor of the dream derived from her current life, was used to express an exchange of sexual gifts: she was making a gift of her virginity and expected a full emotional and sexual life in return for it. At this point, too, the words "expensive flowers, one has to pay for them" must have had what was no doubt literally a financial meaning. It is worth pointing out in this connection that sexual flower symbolism, which, indeed, occurs very commonly in other connections, symbolizes the human organs of sex by blossoms, which are the sexual organs of plants. It may perhaps be true in general that gifts of flowers between lovers have this unconscious meaning. She was identifying herself with her fiance, and was representing him as "arranging" her for a birth that is, as copulating with her. The horizontal attribute of a table must also have contributed something to the symbol. She added that it was "fancy paper" of the sort used for covering common flower pots. She went on: "to hide untidy things, whatever was to be seen, which was not pretty to the eye; there is a gap, a little space in the flowers. She said the green colour predominated, and her association to it was "hope" another link with pregnancy. She was making herself beautiful for him and was admitting physical defects which she felt ashamed of and was trying to correct. Her associations "velvet" and "moss" were a clear indication of a reference to pubic hair. The fear of being deflowered was finding expression, and perhaps, too, ideas of pleasurable suffering. She admitted her physical deficiencies to herself and overcompensated for them by an over-valuation of her virginity. Her shame put forward as an excuse for the signs of sensuality the fact that its purpose was the production of a baby. The affect attaching to this simple dream a feeling of happiness indicated that powerful emotional complexes had found satisfaction in it. The Interpretation Of Dreams 837 At this point I shall interpose a dream dreamt by a contemporary historical figure. I am doing so because in it an object that would in any case appropriately represent a male organ has a further attribute which established it in the clearest fashion as a phallic symbol. The fact of a riding whip growing to an endless length could scarcely be taken to mean anything but an erection. Apart from this, too, the dream is an excellent instance of the way in which thoughts of a serious kind, far removed from anything sexual, can come to be represented by infantile sexual material. I dreamt (as I related the first thing next morning to my wife and other witnesses) that I was riding on a narrow Alpine path, precipice on the right, rocks on the left. The path grew narrower, so that the horse refused to proceed, and it was impossible to turn round or dismount, owing to lack of space. The whip grew to an endless length, the rocky wall dropped like a piece of stage scenery and opened out a broad path, with a view over hills and forests, like a landscape in Bohemia; there were Prussian troops with banners, and even in my dream the thought came to me at once that I must report it to your Majesty. In the first part the dreamer found himself in an impasse from which he was miraculously rescued in the second part. In the passage quoted above Bismarck himself uses the same simile in describing the hopelessness of his position at the time. His pride, which forbade his thinking of surrendering or resigning, was expressed in the dream by the words "it was impossible to turn round or dismount. The wish-fulfilment, which became so prominent in the second part of the dream, was already hinted at in the words "Alpine path. Their fulfilment was represented symbolically by the disappearance of the obstructive rock and the appearance in its place of a broad path the "way out", which he was in search of, in its most convenient form; and, it was represented undisguisedly in the picture of the advancing Prussian troops. Thus the dream was representing this wish as fulfilled, just as is postulated by Freud, when the dreamer saw the Prussian troops with their banners in Bohemia, that is, in enemy country. The only peculiarity of the case was that the dreamer with whom we are here concerned was not content with the fulfilment of his wish in a dream but knew how to achieve it in reality. One feature which cannot fail to strike anyone familiar with the psycho-analytic technique of interpretation is the riding whip which grew to an "endless length. The exaggeration of the phenomenon, its growing to an "endless length," seems to hint at a hypercathexis from infantile sources. Stekel that in dreams "left" stands for what is wrong, forbidden and sinful is much to the point here, for it might very well be applied to masturbation carried out in childhood in the face of prohibition. The whole episode of a miraculous liberation from need by striking a rock and at the same time calling on God as a helper bears a remarkable resemblance to the Biblical scene in which Moses struck water from a rock for the thirsting Children of Israel. We may unhesitatingly assume that this passage was familiar in all its details to Bismarck, who came of a Bible-loving Protestant family. It would not be unlikely that in this time of conflict Bismarck should compare himself with Moses, the leader, whom the people he sought to free rewarded with rebellion, hatred and ingratitude. But on the other hand the Bible passage contains some details which apply well to a masturbation phantasy. The prohibited seizing of the rod (in the dream an unmistakably phallic one), the production of fluid from its blow, the threat of death in these we find all the principal factors of infantile masturbation united. We may observe with interest the process of revision which has welded together these two heterogeneous pictures (originating, the one from the mind of a statesman of genius, and the other from the impulse: of the primitive mind of a child) and which has by that means succeeded in eliminating all the distressing factors. The fact that seizing the rod was a forbidden and rebellious act was no longer indicated except symbolically by the "left" hand which performed it. On the other hand, God was called on in the manifest content of the dream as though to deny as ostentatiously as possible any thought of a prohibition or secret. Of the two prophecies made by God to Moses that he should see the Promised Land but that he should not enter it the first is clearly represented as fulfilled ("the view over hills and forests"), while the second, highly distressing one was not mentioned at all. The water was probably sacrificed to the requirements of secondary revision, which successfully endeavoured to make this scene and the former one into a single unity; instead of water, the rock itself fell. In the dream this wish was represented by its opposite, a wish to report to the King immediately what had happened. But this reversal fitted in excellently and quite unobtrusively into the phantasy of victory contained in the superficial layer of dream-thoughts and in a portion of the manifest content of the dream. Whatever was obnoxious in it was worked over so that it never emerged through the surface layer that was spread over it as a protective covering. The dream was an ideal case of a wish successfully fulfilled without infringing the censorship; so that we may well believe that the dreamer awoke from it "rejoiced and strengthened". Two days earlier, when the same reaction was being carried out, an explosion had occurred which had burnt the hand of one of the workers. He saw the apparatus with particular distinctness, but had substituted himself for the magnesium. On the other hand, he (the patient) was the material which was being used for the analysis (or synthesis). The reference to his legs in the dream reminded him of an experience of the previous evening. He had been having a dancing-lesson and had met a lady of whom he had been eager to make a conquest. As he relaxed his pressure against her legs, he felt her strong responsive pressure against the lower part of his thighs as far down as his knees the point mentioned in his dream. So that in this connection it was the woman who was the magnesium in the retort things were working at last. He was feminine in relation to me, just as he was masculine in relation to the woman. His feeling himself and the sensations in his knees pointed to masturbation and fitted in with his fatigue on the previous day. His wish to miss it by oversleeping and to stay with his sexual objects at home (that is, to keep to masturbation) corresponded to his resistance. The Interpretation Of Dreams 841 It would seem that the occurrence of sexual symbolism in dreams has already been experimentally confirmed by some work carried out by K.

Syndromes

• Runny nose
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• Name of the product (ingredients and strengths, if known)
• Have pictures taken of people you see a lot and label them with their names. Place these by the door or by the phone.
• Bronchoscopy with saline wash of the lungs (lavage)
• Headache
• Echocardiogram
• Bloody stools

Analysis shows us that the ideational content has undergone displacements and substitutions antifungal washing powder best nizoral 200 mg, whereas the affects have remained unaltered antifungal infusion cheap nizoral 200mg without prescription. It is small wonder that the ideational material fungus guard cheap nizoral 200mg visa, which has been changed by dream-distortion fungus on hands nizoral 200mg sale, should no longer be compatible with the affect fungus gnats leaf damage cannabis purchase nizoral 200 mg with amex, which is retained unmodified; nor is there anything left to be surprised at after analysis has put the right material back into its former position fungus gnat control quimico generic nizoral 200mg mastercard. Their affects are always appropriate, at least in their quality though we must allow for their intensity being increased owing to displacements of neurotic attention. If a hysteric is surprised at having to be so frightened of something trivial or if a man suffering from obsessions is surprised at such distressing self-reproaches arising out of a mere nothing, they have both gone astray, because they regard the ideational content the triviality or the mere nothing as what is essential; and they put up an unsuccessful fight because they take this ideational content as the starting-point of their thought-activity. Psycho-analysis can put them upon the right path by recognizing the affect as being, on the contrary, justified and by seeking out the idea which belongs to it but has been repressed and replaced by a substitute. A necessary premise to all this is that the release of affect and the ideational content do not constitute the indissoluble organic unity as which we are in the habit of treating them, but that these two separate entities may be merely soldered together and can thus be detached from each other by analysis. At that time the child was already quite well able to express the concept of separation. I She saw three lions in a desert, one of which was laughing; but she was not afraid of them. Afterwards, however, she must have run away from them, for she was trying to climb up a tree; but she found that her cousin, who was a French mistress, was up there already, etc. The dream merely disguised her wish to see the man she was in love with once more; and her affect had to be in tune with her wish and not with its disguise. In some dreams the affect does at least remain in contact with the ideational material which has replaced that to which the affect was originally attached. The affect makes its appearance completely detached from the idea which belongs to it and is introduced at some other point in the dream, where it fits in with the new arrangement of the dream-elements. The situation is then similar to the one we have found in the case of acts of judgement in dreams. If an important conclusion is drawn in the dream-thoughts, the dream also contains one; but the conclusion in the dream may be displaced on to quite different material. This last possibility is exemplified in the following dream, which I have submitted to a most exhaustive analysis. I was standing with him in a big reception room with three windows in front of which there rose buttresses with what looked like crenellations. I had been attached to the garrison as something in the nature of a volunteer naval officer. He breathed heavily and turned to go; I held him back and asked him how I was to communicate with him in case of necessity. After his death, which made no further impression on me, I wondered whether his widow would remain in the castle, whether I should report his death to the Higher Command and whether I should take over command of the castle as being next in order of rank. They were merchant vessels rushing past rapidly through the dark water, some of them with several funnels and others with bulging decks (just like the station buildings in the introductory dream not reported here). Then my brother was standing beside me and we were both looking out of the window at the canal. The localities in the dream were brought together from several trips of mine to the Adriatic (to Miramare, Duino, Venice and Aquileia). A short but enjoyable Easter trip which I had made to Aquileia with my brother a few weeks before the dream was still fresh in my memory. The dream also contained allusions to the maritime war between America and Spain and to anxieties to which it had given rise about the fate of my relatives in America. At another point, when I thought I saw the warship, I was frightened and felt all the sensations of fright in my sleep. In this well-constructed dream the affects were distributed in such a way that any striking contradiction was avoided. There was no reason why I should be frightened at the death of the Governor and it was quite reasonable that as Commandant of the Castle I should be frightened at the sight of the warship. This was the only distressing one among the dream- thoughts; and it must have been from it that the fright was detached and brought into connection in the dream with the sight of the warship. On the other hand, the analysis showed that the region of the dream- thoughts from which the warship was taken was filled with the most cheerful recollections. It was a year earlier, in Venice, and we were standing one magically beautiful day at the windows of our room on the Riva degli Schiavoni and were looking across the blue lagoon on which that day there was more movement than usual. This example proves, however, that the dream-work is at liberty to detach an affect from its connections in the dream-thoughts and introduce it at any other point it chooses in the manifest dream. When subsequently I called the dream-object more precisely to mind, it struck me that it was black and that, owing to the fact that it was cut off short where it was broadest in the middle, it bore a great resemblance at that end to a class of objects which had attracted our interest in the museums in the Etruscan towns. These were rectangular trays of black pottery, with two handles, on which there stood things like coffee- or tea-cups, not altogether unlike one of our modern breakfast-sets. The other end of the dream-object reminded me of the funeral boatsfi in which in early times dead bodies were placed and committed to the sea for burial. This led on to the point which explained why the ships returned in the dream: Still, auf gerettetem Boot, treibt in den Hafen der Greis. But it was only the name of the breakfast-ship that was newly constructed by the dream. The thing had existed and reminded me of one of the most enjoyable parts of my last trip. Mistrusting the food that would be provided at Aquileia, we had brought provisions with us from Gorizia and had bought a bottle of excellent Istrian wine at Aquileia. If we compare the affects of the dream-thoughts with those in the dream, one thing at once becomes clear. Whenever there is an affect in the dream, it is also to be found in the dream-thoughts. A dream is in general poorer in affect than the psychical material from the manipulation of which it has proceeded. When I have reconstructed the dream-thoughts, I habitually find the most intense psychical impulses in them striving to make themselves felt and struggling as a rule against others that are sharply opposed to them. If I then turn back to the dream, it not infrequently appears colourless, and without emotional tone of any great intensity. The dream-work has reduced to a level of indifference not only the content but often the emotional tone of my thoughts as well. The thoughts corresponding to it consisted of a passionately agitated plea on behalf of my liberty to act as I chose to act and to govern my life as seemed right to me and me alone. Things can be otherwise: lively manifestations of affect can make their way into the dream itself. For the moment, however, I will dwell upon the incontestable fact that large numbers of dreams appear to be indifferent, whereas it is never possible to enter into the dream-thoughts without being deeply moved. The Interpretation Of Dreams 911 No complete theoretical explanation can here be given of this suppression of affect in the course of the dream-work. It would require to be preceded by a most painstaking investigation of the theory of affects and of the mechanism of repression. I am compelled for other reasons to picture the release of affects as a centrifugal process directed towards the interior of the body and analogous to the processes of motor and secretory innervation. Now just as in the state of sleep the sending out of motor impulses towards the external world appears to be suspended, so it may be that the centrifugal calling-up of affects by unconscious thinking may become more difficult during sleep. In that case the affective impulses occurring during the course of the dream-thoughts would from their very nature be weak impulses, and consequently those which found their was into the dream would be no less weak. We must also bear in mind that any relatively complex dream turns out to be a compromise produced by a conflict between psychical forces. For one thing, the thoughts constructing the wish are obliged to struggle against the opposition of a censoring agency; and for another thing, we have often seen that in unconscious thinking itself every train of thought is yoked with its contradictory opposite. Since all of these trains of thought are capable of carrying an affect, we shall by and large scarcely be wrong if we regard the suppression of affect as a consequence of the inhibition which these contraries exercise upon each other and which the censorship exercises upon the impulsions suppressed by it. The inhibition of affect, accordingly, must be considered as the second consequence of the censorship of dreams, just as dream- distortion is its first consequence. The Interpretation Of Dreams 912 I will here give as an instance a dream in which the indifferent feeling-tone of the content of the dream can be explained by the antithesis between the dream-thoughts. Its back edge was thickly covered with small heaps of faeces of all sizes and degrees of freshness. I micturated on the seat; a long stream of urine washed everything clean; the lumps of faeces came away easily and fell into the opening. Because, as the analysis showed, the most agreeable and satisfying thoughts contributed to bringing the dream about. What at once occurred to me in the analysis were the Augean stables which were cleansed by Hercules. The hill and bushes came from Aussee, where my children were stopping at the time. I had discovered the infantile aetiology of the neuroses and had thus saved my own children from falling ill. The seat (except, of course, for the hole) was an exact copy of a piece of furniture which had been given to me as a present by a grateful woman patient. Indeed, even the museum of human excrement could be given an interpretation to rejoice my heart. However much I might be disgusted by it in reality, in the dream it was a reminiscence of the fair land of Italy where, as we all know, the W. The stream of urine which washed everything clean was an unmistakable sign of greatness. It was in that way that Gulliver extinguished the great fire in Lilliput though incidentally this brought him into disfavour with its tiny queen. And, strangely enough, here was another piece of evidence that I was the superman. The platform of Notre Dame was my favourite resort in Paris; every free afternoon I used to clamber about there on the towers of the church between the monsters and the devils. The Interpretation Of Dreams 913 And now for the true exciting cause of the dream. It had been a hot summer afternoon; and during the evening I had delivered my lecture on the connection between hysteria and the perversions, and everything I had had to say displeased me intensely and seemed to me completely devoid of any value. I was tired and felt no trace of enjoyment in my difficult work; I longed to be away from all this grubbing about in human dirt and to be able to join my children and afterwards visit the beauties of Italy. In this mood I went from the lecture room to a cafe, where I had a modest snack in the open air, since I had no appetite for food. One of my audience, however, went with me and he begged leave to sit by me while I drank my coffee and choked over my crescent roll. He began to flatter me: telling me how much he had learnt from me, how he looked at everything now with fresh eyes, how I had cleansed the Augean stables of errors and prejudices in my theory of the neuroses. But during the night a contrary mood of powerful and even exaggerated self-assertiveness arose and displaced the former one. The content of the dream had to find a form which would enable it to express both the delusions of inferiority and the megalomania in the same material.

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