The fierce death of sinners: the gospel Herods, Freud, Deedat. Complete Bibliography of Sigmund Freud

Now let's move on to considering the personality of the "father of psychoanalysis" Z. Freud. Seems important to understand what kind of person he was. After all, the personality, of course, affects everything that a person does, especially since we are talking about a brilliant doctor and thinker who “discovered” psychoanalysis. It is not at all easy to talk about the personality of the "father of psychoanalysis", because it seems that everything has already been said. How many researchers have studied and described his life and work! How many books have been written!

Freud belongs to those few people who saw their life and personality in the light of the world's attention and behaved themselves as objects of the curiosity of mankind. His life was overgrown with legends, and Freud became the subject of many conflicting opinions.

One of the reasons for the formation of such a fate could be the fact that his personality underwent significant changes during his life. To date, there is a huge number of works devoted to the personality of Freud and, accordingly, their interpretations. For our study, it is important to understand the nature of the "father of psychoanalysis".

A very interesting document seemed to present a consistent description of Freud's character. This is a report on his qualifications as a medical officer, written after his military service in the Austrian army, from August 11 to September 9, 1886. This document was found in the War Office Archives by Mrs. R. Gicklehorn and was authorized for publication by Henry F. Ellenbergger in his work. The document gives the characteristics of Freud, so to speak, first hand. From here we learn that he was fluent in German, and also knew French, English, Italian, Spanish well. He was described as very skilled in the profession, enjoying great confidence in others. In this report, such qualities of mind and character as honesty, cheerfulness, firmness of character were noted. In relation to seniors in rank, he is “obedient and open; moreover, modest", to equals in rank - friendly, to subordinates - "benevolent and has a good influence", to patients - "very caring about health, humane". As a person, he is "very decent and modest, pleasant manners."

The difficulty in understanding Freud's complex personality has led many to seek a basic definition that would make his appearance sufficiently clear. There have been interpretations of Freud as a Jew, as a Viennese professional of his time, as a romantic, as a writer, as a neurotic, and as a genius.

Wittels, for example, found the key to Freud's identity in his identification with Goethe, remembering that Freud chose his vocation after hearing Goethe's poem On Nature. As Wittels wrote: “For readers who were not professionally interested in his work, what he says is often not as important as the delightful manner in which he says it. Translations of his works cannot reproduce the exclusively German spirit that Freud's work breathes. The magic of language cannot be realized in translation. To fully understand Freud's psychoanalysis, he must read his books in their own language ... ".

It is more important for a writer to write down his thoughts and impressions than to check their accuracy. Freud possessed one of the rarest qualities of a great writer - credibility. A writer of average talent can write a true story that seems to be made up, while a great writer can write an absolutely implausible story that seems to be true. An example of this is his Moses and Monotheism, where the story is told so plausibly that it led many to believe it was true.

There are interpretations of Freud's personality in the form of the so-called "pathographies" that glorified Möbius and were later developed by psychoanalysts. Meilan explained Freud's writings and personality through his father complex.

According to Ellenberger, Freud was destined to early identification with the biblical personality of Joseph, the interpreter of dreams, who surpassed his father and brothers in this art.

Henry F. Ellenberger says that the time has not yet come when it will be possible to get a truly satisfactory assessment of Freud's personality and that the data are still insufficient. He sees a particular gap in the paucity of information about childhood and introspection before the publication of correspondence with Fliess, and as time goes on it will become increasingly difficult to understand him. We are of the same opinion. But for our study, of particular value is Freud's attitude to religion, and especially to Christianity. It is this gap that we will try to fill in this work.

3.1. Freud and Christianity. Question history.

The most interesting and even revolutionary study of Freud's relationship to Christianity is that of a professor of psychology at New York University and author of several articles on Christianity and psychoanalysis. Paul S. Witz. Paul Witz in his book "The Christian Unconscious of Sigmund Freud" gives startling facts and interpretations regarding Freud's ambivalence about Christianity.

The standard interpretation of Freud - that he was a complete enemy of religion, especially Christianity - is one of the most famous pieces of evidence that shows Freud in this light. After all, Freud did write that religion is a universal obsessive neurosis. He also said that "religious doctrines, psychologically thought out, are illusions - that is, the projection of infantile needs that soothe people who are unable to resist suffering, uncertainty, and death."

In addition, Freud often developed critical interpretations in his major writings in which he tried to justify his conclusions about religion. Of course, Freud publicly declared his religious skepticism, and all his biographers agree that he was an atheist or an agnostic. For example, Ernest Jones, in his three-volume biography, wrote that Freud went through life from beginning to end as a natural atheist. Freud's daughter Anna most recently (in 1988) announced that her father was a "lifelong agnostic". Freud is usually seen as a Jew who accepted his Jewish ethnic identity but rejected all things religious, including and especially Christianity. He is seen as a pessimistic freethinker, an unrepentant atheist, a humanist scientist, a skeptical realist.

In this regard, let's make a small digression and return to Anna Freud's statement that her father was an agnostic. Who is an agnostic? In fact, he considers it impossible to know the truth in matters of the existence of God or eternal life, with which Christianity and other religions are associated. . The well-known agnostic Bertrand Russell mentioned in his book that the world needs "love, Christian love or compassion." He shared in his interview that many thought that he had changed his views. But Russell said that in fact he could always say this: “If by a Christian we mean a person who loves his neighbor, deeply sympathizes with the suffering, a person who ardently desires to free the world from the cruelty and excesses that disfigure him in our days, then Of course, you can rightfully call me a Christian.

It seems to us that this statement could also be attributed to Sigmund Freud.

Along with the standard portrayal of Freud as an atheist, there is another side to Freud. Many of his biographers, including Jones, have noted, at least in passing, the significant number of pro-religious comments, issues, and attitudes that existed throughout Freud's life. After all, Freud was very preoccupied with religious issues. Important letters on religious topics make this clear to us. He constantly, obsessively, returned to religion. For example, at the end of his "Moses and Monotheism" (1939), he returned to the same set of closely related issues that he had dealt with much earlier in "Totem and Taboo" (1913).

Paul Rosen, Freud's biographer, implies that Freud's feelings about religion were deeper and more ambivalent than he ever admitted. "Whenever Freud seems intolerant, it is likely that something in him was threatened, and he may have been more involved with the problem of religion than he wanted to admit."

The topic of Freud's relationship to Christianity was hardly addressed before, even outside our country. In the second chapter, we mentioned that the topic of Freud's attitude to religion worries Western researchers. It has also been pointed out that Freud's atheism is rather "squeaky". But the attitude of the "father of psychoanalysis" to Christianity was studied only by P. Witz.

In order to be completely objective, it must be said that already in 1949 the book Freud and Christianity by R. S. Lee was published, where the author “discovered a field of thought that had been very neglected” . The author emphasizes the value of psychoanalysis and Christianity, and believes that they are compatible. It also shows some of the connections that exist between them. However, this book does not explore the personality of Freud himself and his attitude towards Christianity, which for us is one of the subjects of study.

The neglect of this topic in the scientific community is partly due to the acceptance of the standard interpretation of Freud as an atheist, and partly to the fact that many of Freud's writings and other biographical material have only recently become available. Refers in part to a general lack of knowledge and a period of antipathy towards Christianity within the modern psychological school.

Paul Witz believes that Freud was a public atheist, but he was certainly not a simple, “natural atheist.” In any case, Freud was very ambivalent about Christianity.Such an ambivalence requires at least two strong opposing psychological forces.Paul Witz hypothesizes that Freud had a strong, lifelong, positive identification and inclination towards Christianity.Witz's second emphasis draws on Freud's little-known, unconscious hostility to Christianity, which is reflected in his preoccupation with the devil, the devil... Let us turn to a direct description of the most important autobiographical facts that could influence the unconscious impulses of the "father of psychoanalysis".

3.2.1. Childhood and student years: 1860-1882

Paul Witz pays great attention to the first three years of the young Sigmund Freud's life.

He had a Catholic nurse or wet nurse until he was two years and eight months old, who was of great importance in his life.
Freud was born on May 6, 1856, in the small town of Freiburg in Moravia - a city that is now part of Czechoslovakia. At that time, Moravia was a particularly devout Catholic region. The devotion to the Virgin Mary in these places was so strong that it was known as "Marian Garden". Maravia was famous for its holy places, churches dedicated to the Virgin Mary.

Sigmund lived in this small Moravian town until he was three years old. Over 90% of the population of the city of Freiburg were Catholics, about 3% were Jews, and about the same number were Protestants. The statistics for Vienna were similar. As a result, Freud spent almost his entire life as a Jew in the grip of Roman Catholic culture. Any understanding of Freud and religion must always keep this general situation in mind.

The most accurate words that characterize the family's financial situation are "very average income" and "struggle."

When exactly the Czech Resi (short Czech form for Tereza, a very popular Catholic name) began working as a nanny for Sigmund is not known, but her influence on the child's life began very early. Sigmund also had a younger brother, Julius, who was born when Sigmund was one year and five months old. This child was sickly and died on April 15, 1858, when Sigmund was not even two years old. It is likely that the mother was very preoccupied with the second child and, most likely, the nanny took over the main maternal function for Sigmund at that time.

Sigmund felt that he was losing part of his mother and perhaps even part of his nanny's attention. The situation was further complicated by the fact that seven and a half months after the death of Julius, sister Anna was born on December 31, 1858. If we compare all this, it turns out that the mother was inaccessible to Sigmund until the age of three. His mother was busy with two pregnancies, two births, had a sick child who died. Meanwhile, Sigmund was placed at the disposal of a nurse. There is no record of anyone else doing it during that period. There is reason to believe that the nurse filled the maternal vacuum during this period and that Freud perceived as his second mother - or even as his own mother. Paul Witz talks about how Sigmund was exclusively with a nanny most of the time, and she was his functional mother.

Paul Witz tries to understand how this woman influenced Freud's understanding of religion. She took little Sigmund with her to church services, gave the boy ideas of heaven and hell, as well as ideas of salvation and resurrection. After attending church, the boy read a sermon at home and expounded on the acts of God. . The fact that a two or three year old boy was taken to church was unusual at that time even in most Christian homes, not to mention a Jewish family. It is very likely that Sigmund and his nanny lit a candle for the repose of the soul of his dead brother. And quite accurately, Freud and the nurse talked about the religious meaning of death and she "consoled him that his little brother would live again." Jones talks very little about the little Freud and his ideas of heaven and hell, and does not explore his relationship to salvation and resurrection.

Paul Witz notes that there was no synagogue in Freiburg and therefore no equivalent Jewish religious experience for Freud. There is no evidence that Freud's family adhered to religious Jewish traditions. There is no reason to believe that his mother gave her son religious instructions, since she was not a believer. Nor is there any record of Freud's father praying on Fridays at home.

In any case, his nanny, his functional mother, this primitive Czech woman was his first teacher in religion. These first lessons had a simple, often unsophisticated Catholic Christian meaning.

What were these elements of a simple religious education? The basic elements can be gathered from Freud's own words, from Jones' commentaries, and from certain Christian themes and activities that occurred during Freud's lifetime. Fundamental, in Freud's religious subconscious, were the following concepts: God, der liebe Gott (this, of course, is connected with Judaism); heaven and hell, the devil (all related judgments); salvation and resurrection of Christ, Savior, Trinity or feast of the Descent of the Holy Spirit. For Freud, as in standard Christian doctrine, salvation and heaven meant salvation from damnation and from hell. In addition, this mainstream Christianity had a heavy Catholic character. Freud's experience with Christianity was marked by the atmosphere of 19th-century Catholic piety. Freud saw the feminine aspect of Christianity represented by his devout nurse and the emphasis on the Virgin Mary at that time. . In the center of the city stood a statue of the Virgin Mary, the main church of the city was named after her. The cult of Anna, the mother of the Virgin Mary, was also popular in Moravia. Many churches around the area were named after her. Of course, Freud saw priests and heard about the Pope, but the masculine characteristics of Catholic Christianity did not become an important part of his childhood experience. The main Christian core of Freud's early religious experience was within a Catholic and feminine context.

Jones denies that Freud's experience with the nanny contributed to his neurotic attitude towards religion. He says that many writers speculate about this, but he has no evidence to support it. Jones says that "in any case, this contact ceased at the age of two and a half years." What Paul Witz says is Jones's most curious claim is that early childhood experiences are insignificant in shaping adult behavior and personality. Indeed, even Freud himself claimed that his nurse was essential to the emergence of his neurosis.

Freud also mentioned that he was able, during the period of his own psychoanalysis, to recall the Czech language, which he had not previously used, because. left Freiburg about 40 years earlier. For Sigmund, the babysitter's world was based on the Czech language.

The nanny disappeared from Sigmund's life suddenly. She was supposedly dismissed on December 31, 1858, before the family left Freiburg. Paul Witz gives evidence that she was fired between December 25 and January, during Christmas time. Amalia Freud claimed that the nanny was a thief and toys and coins were found in her things, which were given to children. Amalia said that his brother Philip went to the police and she was given ten years.

It seems very strange to Paul Witz that the nanny was put in jail for being suspected of stealing. This could be a reason for dismissal, but not for prison. One of the possible interpretations is that Amalia and Philip really found a cache of coins and toys and suspected the nanny of stealing, which served as her dismissal. But Paul Witz suggests that Amalia was deeply disturbed by the nanny's religious exposure, and perhaps that was enough to want to fire her for any reason.

Another sensational suggestion is that perhaps Sigmund was secretly baptized. Witz explains that anyone who has reached the age of reason can baptize any unbaptized person with water that is at hand. This fact was commonly known to devout Catholics. Usually such a secret baptism is communicated only under extraordinary circumstances.

Witz cites facts that could induce the nanny to baptize Sigmund. Whether he was secretly baptized is not proven, but the fact that the nanny did everything possible to ensure that the boy became a Christian is absolutely certain. Witz cites the psychological characteristics of the nanny that she could do it.

Martin Freud (Sigmund's eldest son) mentions in his autobiography that his younger sister Anna had a nanny Josephine. Martin, 60 years later, remembered her very well and said that although she was his sister's nanny, "however, that nanny, Josephine, had a great influence on me"*. He continues: “My father (Sigmund) described his own nanny as an old, ugly Catholic woman who used to take him to church services in Freiburg, perhaps with the idea of ​​laying the early foundations for his conversion. [to Christianity (author's note)]. I do not think that Josephine had such thoughts, but one day, when I was alone with her, and the other children were not at home for some reason, I forgot why, she took me to serve in the nearby Votivkirche. The church was packed; the ceremony was colorful and I was very impressed with the preacher. But I, as the object of Josephine's care, had to just sit and, like a little Jewish boy, not be impressed by the splendor and dignity of Catholic worship. Perhaps she needed spiritual food, and because she could not and did not dare to leave me anywhere, she dragged me with her.(Quoted in Freud, M. (1957). Glory reflected: Sigmund Freud-man and father. London: Angus & Robertson.)

The expression "with the idea of ​​laying early foundations for his conversion" sounds as if the family, at least in retrospect, had suspicions about Freud's nursemaid. It is also surprising that Freud had a serious Catholic nanny for his children, just like he once had himself.

How did Freud react to the loss of his nanny? Obviously, he was worried and frightened by the disappearance of his nanny, a disappearance that he did not understand (he was only three years old, after all). Even if he understood, it would not affect his sense of loss. Freud's earliest, most basic experience with religion was in his earliest emotional attachment: it was traumatic, it had a catholic character, and was the source of his ambivalence. The disappearance of the nanny increased the "separation anxiety". Paul Witz, in his discussion of "separation anxiety" draws on the work of John Bowlby. Evidence that Freud suffered "separation anxiety". Witz credits Freud's claim that his nurse was the cause of his neurosis; secondly, she disappeared suddenly; third, he revealed it in his own psychoanalysis.

Freud's biographers, with rare exceptions, have overlooked Freud's lifelong preoccupation with great figures who had two mothers. The exception is Gedo, who in one article does draw attention to the "two mothers" as a theme in Freud's life. Another who notes this is Spector, who takes up the issue of the two mothers with specific reference to Leonardo's da Vinci interpretation of Freud.

Of course, one famous figure with two mothers is Oedipus, whose story provided the basis for Freud's most distinctive and most famous contribution to personality theory, the Oedipus complex. We are interested in the fact that Oedipus has two mothers: his biological mother, Jocasta, and his functional mother, Merope. Jocasta, who is informed of predictions that her newborn son will one day kill his father, gave the child Oedipus to a servant so that he would leave him in the neighboring mountains. Instead of abandoning the child, the servant took pity on him and gave him to the peasant, who in turn betrays the child to his lord, Polybos, King of Corinth. He was adopted in Corinth by the King and Queen, Merope. The very tragedy of Oedipus Rex lies in the ambiguity of his origin. Indeed, the powerful lines of the seer addressed to Oedipus in the opening scene haunt the entire play: "Who are your mother and father? Can you tell me?" And these are the questions Oedipus asks himself a few lines later: "My parents again! Wait, who are my parents?" .

Another great personality who never ceased to attract and intrigue Freud was Moses. Freud's biographers agree with this, confirming that in many aspects Freud identified with this greatest figure of the Old Testament [Hp, 29]. Freud was particularly fascinated by Michelangelo's statue of Moses, which Freud recognized as the work of art that most influenced him. He studied it thoroughly, and finally discussed it in the now famous essay, Michelangelo's Moses (1914). Freud had a lifelong interest in the figure of Moses. And, of course, his last major work, Moses and Monotheism (1939), was an entire book devoted to this great figure. Moses had two mothers: a biological mother who was Jewish and a functional mother who was Egyptian.

Thus, the two most important "theoretical" characters for Freud, during his lifetime, were both deeply involved in situations of ambiguous origin. Both had two mothers, one biological and one functional, just like him.

The theme of "two mothers" becomes even more interesting when we read about another historical figure in Freud's essay "Leonardo Da Vinci and Memoirs of His Childhood" (1910). In this work, Freud first introduced the first psychoanalytic interpretation of painting. The Leonardo painting in question is the Madonna and Child. Despite the title, this painting depicts three figures: Saint Anne, the Virgin Mary, and the baby Jesus holding a lamb. The problem this painting raised for Freud is that the two women are both depicted as young. Why is Saint Anna depicted young when, being the grandmother of Jesus, she should have been older than her daughter Mary? Also, in Christian tradition, Anna was quite old when she became pregnant with Mary. Freud answers this question as follows: “The picture contains a synthesis of the story of his childhood, the details of which are explained by the most intimate impressions in Leonardo's life ... Leonardo's childhood was as wonderful as this picture. He had two mothers. The first is his real mother Katherine, from whom he was separated when he was between three and five, and then the young and tender stepmother, Donna Albira, his father's wife.

Leonardo Witz relates Freud's interpretation to his own childhood. The peasant woman Katerina was the eldest and "his real mother", from whom he was "separated" when he was three years old to be with a young and more aristocratic stepmother, Dona Albira, the wife of Piero da Vinci, who was much older than her. (He represents Jakob in a projected interpretation of Freud).

In support of this understanding, Spector sees Freud's highly subjective, personal involvement in his interpretation of Leonardo. Jones also noted that Freud had a clear autobiographical resemblance to this painting. Spector says that Freud minimized the importance of Leonardo's father and made the abandoned older mother a decisive influence on Leonardo. Spector shows that Freud did this despite the fact that Freud knew that Leonardo's father was, in fact, a very early and important figure in the artist's life. Spector connects Freud's nurse with the theme of these two mothers and suggests that the figure of St. Anne is the image of the nurse. Spector's analysis also implies that for Freud, his own father was somehow not the one who was important to him in the Freiburg period. Instead, he was rather distant or "out of the picture" as Freud suggested that Leonardo had a father. One remaining point: Freud's autobiographical identification with this painting also definitely means that, in a sense, he viewed himself as the baby Jesus. After all, from Freud's point of view, Jesus also had an ambiguous paternity and (in painting) two mothers.

Considering these three examples of "two mothers", we see that in the story of Oedipus, the biological mother is the one who is entangled in her son's painful fate; that is, the biological mother is "problematic". In Moses and Monotheism, Freud's central thesis was that Moses was an Egyptian, not a Jew. Since Freud on occasion spoke of himself as Moses, and everyone agrees that he often identified with Moses, the most direct interpretation of this identification is that by doing so Freud denied his own Jewishness (at least his religious Jewishness) and identified with Egypt. In any case, Freud again saw the biological mother as a problem. He also implicitly supported the functional (non-Jewish) mother as the true mother. Finally, in Leonardo's case, direct preference was given to the older peasant mother, Katerina, over "the tender young stepmother, Donna Albira."

Very interesting is the question of such an insignificant, at first glance, moment as the name of Freud's nurse. There is information that her name was Resi (Teresa) Vitek. But this is not at all the name that was mentioned by Freud and members of his family. Presumably the members of Sigmund's family called her "Amme" as that is the common German name for such a woman in the house, as it was the name Freud once gave her. It is important to note that Freud's mother's name, Amalia, is phonetically very similar to "Amma"; of course, he must have often called her "Mama", and "Amme" and "Mama" are very close in sound. But this peasant woman probably spoke only Czech, and that was the language she used with the children. The common Czech name for such a woman is "Nana" ("grandmother"), which is one of the most common variants of the name "Anna", thus Nana ("grandmother") is both a popular Czech equivalent for a nanny, and also one of the popular variants for the name Anna. Therefore, "Anna" and "Nana" (grandmother) are inextricably linked in the case of the nanny. The use of "Nana" is recorded as particularly typical of Moravia. "Nana" is apparently analogous to the English "Nanny" which is itself variant of the name "Anne". Apparently Anne or Anna, the grandmother of Jesus, has become a common word for mother. If the actual grandmother had been a nanny, she would probably have been called "Nana", otherwise she might have been called "Anna". Both words are very close in sound.

No wonder Freud was drawn to Leonardo's Anne, Mary and Jesus! Even the name of the eldest, his preferred second mother in painting was the same as that of his own eldest second mother. To make the analysis of Leonardo's painting even more deterministic, it is important to note that "Maria" ("Mary") has a sound similarity to "Amalia" ("Amalie"). It is appropriate here to recall that Maria Freud, Emmanuel's young wife, was also part of Freud's Freiburg years.

One could also wonder if Freud was aware of an earlier version of Leonardo's painting, which also depicted the young John the Baptist, and Freud's cousin John fits into this "associative picture. Paul Witz suggests considering the etymology of the name John: John the Baptist = John the Baptist).

Freud's biographers have often noted John's strong influence on Freud throughout his life. In the final version, John the Baptist was replaced by a lamb. Some of the possible associations to "the lamb" have already been noted.

It should be noted another very interesting thing about the name "Anna". The only child of Sigmund Freud who received a Christian name was his daughter Anna, who was also Freud's favorite child. A mockery of fate, because it was his daughter Anna who was supposed to become Freud's nanny - his "Nana-Anna" in the long illness of his later years.

Relatively little is known about this period in Freud's life. However, thanks to Paul Witz, we will consider a lot of very important events and partial information relating directly to Freud's attitude to religion.

Freud described the first years in Vienna as "difficult times and not worth remembering."

Jones mentions that Freud's uninterrupted memories begin at the age of seven. In other words, the early experience in Vienna, at the age of four or seven, was one of the few that did not retain memories. Supposedly they were unpleasant.

One of the necessary characteristics of Freud that he had was his depressive mood - his pervasive pessimism and lack of joy. This feeling arose from the loss of his nanny and the lost "Eden" of Freiburg. Because of the religious significance of the nanny, Freud's grief, resentment, and longing have all been mixed with Christianity.

The religious environment in Vienna, according to Jones, was such that Freud's parents were "secular Jews" who observed some Jewish customs in the home. “More precisely, they were practically free-thinking people.” Paul Witz, however, believes that this is somewhat exaggerated. For example, one of Jacob's grandchildren reported that he remembers Easter, remembers how his grandfather talked about the ritual of sacrifice, and he was struck by the fact that he recited the Bible by heart.

There is no record as to whether Freud's family attended synagogue or whether they observed the Sabbath, but major Jewish holidays were celebrated. The religious atmosphere in Freud's house was similar to the liberal one. In addition, Jakob Freud signed and presented for his son Sigmund on the occasion of his 35th birthday the Old Testament, which was translated and edited by the leading Reformer scholar, Ludwig Philippson. Freud came into contact with this Bible very early. And its significance in Freud's life will be discussed later. Jacob signed this Bible as follows:

"My dear son,
It was in the seventh year of your life that the Spirit of God began to descend upon you in learning (knowledge). I would say the Spirit of God is telling you:
“Read in my Book; there the source of knowledge and intelligence will be opened. “This is the Book of books;… You saw in this Book the Eye of the Almighty, you listened willingly, you tried to fly high on the wings of the Holy Spirit. Since then, I have kept that same Bible. Now, on your thirty-fifth birthday… I send it to you as a token of love from your old father.” .

It seems that Freud's upbringing was not completely devoid of religious influence; in particular, it contained faith in God and respect for the Bible. Some of the correspondence from Freud in the very early years shows at least nominal religious influence. In fact, reading the Bible with his father was in many ways the single most important intellectual experience for Freud. Théo Pfrimmer, in his Freud, Lecteur de la Bible, gave a remarkably detailed, almost academic, 500-page summary of the Bible's impact on Freud. For example, Pfrimmer identified 488 different Biblical references found in Freud's writings and letters. First of all, he showed the profound impact on Freud of his early Bible reading. It was the Bible as literature, as psychology, as cultural history, and as a religion that created Freud's mind.

There is evidence that the young Freud had an interest in physical or biological science.

Scholars of Freud consider Samuel Hammerschlag to be a significant religious influence during Freud's youth. He was responsible for Freud's liberal Jewish mentorship during his "high school" years at the gymnasium, and Freud had fond memories of him.

Thus, during this period of study prior to his entry to the University of Vienna, Freud did receive a modest but positive introduction to the Jewish concept of God through his father and his teacher of religion, and, above all, he was fully versed in the liberal Philippson Bible. ).

Paul Witz opines that Freud rejected his father. Indeed, the central psychoanalytic concept of the Oedipus complex is a powerful expression of this rejection. An attempt to understand this rejection would take us rather far from our subject, but it is necessary to enter into it in order to understand much of Freud's relationship to God, and in particular the reasons for rejecting one's Jewishness.

Jakob Freud is consistently described as a happy man, wise enough, who was apparently rather content with life. Jones comments that Freud's father had a meek disposition and that he was loved by all of his family. We see the other side of this type in Freud's description of "always with the hope of rising."

People speak of Jakob as having a good sense of humour, often expressed in the Jewish streak of anecdotes notable in his son. There seems to be nothing in Jacob about the strict father or the pedant so common at the time in German culture. It is known that he was kind, permissive. He was much older than Amalia and actually became a grandfather during their marriage. At least in Vienna, Jacob was far from a business success. The poverty of Freud's early years left a lifelong mark on him. The fact that Jakob was not a strong and courageous figure was one of the great disappointments in Sigmund's life. The following incident, oft cited, shows how painfully Freud reacted to what he perceived as his father's weakness: “I might have been ten or twelve years old when my father started taking me with him on his walks. … On one of those days, he told me a story to show how much better the current state of affairs was than it was in his day. “When I was a young man,” he said, “I went for a walk one Saturday in the street where you were born; I was well dressed and had a new fur hat on my head. A Christian came up to me, and with one blow knocked my hat off my head, and it fell into the mud, and he shouted: “Kid, get off the sidewalk! ’ ” “And what did you do? I asked. “I went to the roadway of the highway and picked up my hat,” was his quiet reply. It seemed to me cowardly from a big, strong man who held the hand of a little boy.. (Quoted in Krull, M. (1978). Freuds Absage an die Verfuhrungstheorie im Lichte seiner ligenen Familen-dynamik. Familiendynamik, 3, 02-129.)

This walk may have been one of the sources of Freud's ambivalence towards his father, and was the ideal prerequisite for accelerating oedipal drives. But another, equally disturbing, and much earlier experience had a similar but probably more powerful influence on Freud's relationship to his father, and this would especially fuel Freud's oedipal urges.

In Freiburg, Freud's father was distant, because he traveled frequently. He was the oldest, and was the head of a family that included his two eldest sons, Emanuel and Philip (and the Emanuel family), plus, of course, his own wife and children. In Freiburg, Jacob was the head of his own business, and was on par with other Jewish businessmen. In Vienna, the situation was different. Here Jacob was no longer an independent businessman. He was not very successful. His large family probably received considerable financial assistance from his wife's family, who lived in Vienna, and from his sons Emanuel and Philip, who left Freiburg. He also seems to have stopped traveling, and has been at home much more often. So, for Sigmund, his father descended from the level of a distant but imposing patriarch to the level of a petitioner. Marianne Krull puts forward the version that in Freiburg there was a sexual relationship between Amalya and her stepson Philip, and that Sigmund was a witness to this. Krühl postulates that this took place within a year before the family left Freiburg.

Now the possibility of this becomes obvious. Philip, who was the same age as Amalia (maybe a few months older), was unmarried and lived directly in the next street. Jacob was often far away, on long trips. There were very few Jews in Freiburg, no more than a hundred. Perhaps there were no more attractive young Jewish women to match Philip. Krül also suggested that Amalia and Jakob's marriage was not equal: Jakob was much older than Amalia (he was going to be a grandfather when they married) and was not very rich. In any case, if the marriage was not right, if there was some discrepancy in Amalia's expectations, perhaps she had a disappointment in her new husband and was therefore vulnerable. There are dreams and memories of Freud's childhood in Freiburg, in which Amalia and Philippe appeared together, from which it is clear that the precocious little Sigmund felt that the two were not indifferent to each other. “My heart broke because I couldn’t find my mother anywhere. My brother Phillip… opened the buffet for me, and when I discovered my mother was not there, I started screaming even more until she walked in through the door looking slim and beautiful.”. (Quoted in Krull, M. (1978). Freuds Absage an die Verfuhrungstheorie im Lichte seiner ligenen Familen-dynamik. Familiendynamik, 3, 02-129.)

Freud interpreted this scene as a fear of losing his mother, who he thought was locked up or "imprisoned" because his nanny had recently been arrested. Freud's further associations are especially important for Krühl's hypothesis. Freud wrote about himself as a child:

“The wardrobe or sideboard was a symbol for him of his mother within himself. So he insisted on studying this buffet, and for this he turned to his older brother (Philip), who ... took the place of his father as a rival ... there was ... suspicion against him ... namely, that he somehow contributed to the introduction newly born baby inside the mother". (Quoted in Krull, M. (1978). Freuds Absage an die Verfuhrungstheorie im Lichte seiner ligenen Familen-dynamik. Familiendynamik, 3, 102-129.)

In short, little Freud suspected his half-brother Philipp of having “done” a newly born child to his mother! The rival who made his mother pregnant and was responsible for producing new babies was not his father, but his half-brother. In line with this, Jones suggests that, in the eyes of the young Freud, it would have been natural to pair up the older Jacob with the nanny, and his mother Amalia with Philip, who were of the same age.

In another work, Freud gave his associations to the most interesting dream he had while in Vienna at about the age of nine.

The dream was: "I saw my beloved mother, with a strangely peaceful, sleeping expression, who is carried into the room by two (or three) people with bird's beaks and laid on a bed.(Highlighted by Freud). I woke up in tears and screaming, and interrupted (woke up) my parents. (Quoted in Freud, S. (1900). The interpretation of dreams. Standard Edition, 4, 1-338; 5, 339-621.)

Freud's sleep associations were based on a picture or pictures from the Philippson Bible, which, as we already know, he read diligently, and the importance of which he himself confirmed. So, the first association to the Bible, which showed on the title page the name "Philipp-son" ("Son-Philip") - the name with which the name of the Bible usually begins.

Freud's next association was that during a dream he first heard, pronounced by a friend named Philip, the vulgar word "coitus" in German - "voegeln", which is very similar to the word bird ("voegel"). Jones himself was surprised that Freud did not associate the friend's name with his half-brother Philipp.

Krühl claims that in Freiburg Freud surprised his mother with knowledge of her sexual relationship with Philipp, and that this image appeared to him in a dream, possibly disguised by several Egyptian birds (voegel-). Kruhl finds that important support for its interpretation can be found in the work of A. Greenstein. (Grinstein, A. (1980). Sigmund Freud's dreams. New York: International Universities Press) A. Grinstein carefully examined many illustrations from the Philippsonian Bible to find those that could match Freud's description. There are only two possible images, and Greenstein identifies the biblical texts with which these images are associated. The first text is part 2, containing the story of David and Abner. Another and more likely text is related to the story of David and Absalom (the third son of David). Greenstein summarizes the Biblical story that relates the tragic father-son relationship depicted above. Absalom is angry with his older brother Amnon because of his incestuous relationship with Tamara. Later, he wishes to be king himself and overthrows his father. Scandalously, and in front of all of Israel, he has a relationship with his father's mistresses. As a consequence of his actions, he is finally killed by his father's men. The sadness of the story lies in the intense grief that King David feels over the murder of his son, even though his son would have killed him himself. A clearer representation of the father-son conflict cannot be imagined.

All this means that the Oedipus complex was derived by Freud from a very important experience of his own childhood. It was his older half-brother Philip - not some distant native - who "first" had the idea of ​​sexually possessing his mother, and indirectly of killing his father. And it is Philip's behavior that may have raised the oedipal issue. Freud's introduction to the main group of sons hostile to the father (as in Totem and Taboo) was in his own family when he was about three years old. For most of his life, Freud would have to struggle to come to terms with this experience and its strong influence on him, Witz believes.

Krühl's thesis is important to understand Freud's life and psychology, and because it is specifically related to Freud's relationship to religion. These relationships explain why Freud placed oedipal conflicts at the center of his theory of the origin of religion. After all, the Bible provided Freud's first theoretical framework for interpreting his own family situation. It is in the Bible that such conflicts (such as the one between David and Absalom) have already been discussed.

It is appropriate to mention the story regarding Freud's name, "Sigismund", and its German equivalent, "Sigmund", which he gradually came to use after his early youth. (His Hebrew name was “Schlomo.”) It was assumed that he was named after Sigismund I, the famous king of Poland, who defended the religious rights of the Jews in Lithuania, a country then under Polish rule.

Another, more likely, meaning of the name "Sigismund" is also possible. At that time (as in most Catholic cultures), the first name given to a child was typically the name of a Saint. Saint Sigismund was the patron saint of Bohemia, which borders Moravia. His relics are in Prague, and his Saint's day, May 1, is celebrated in the Czech Catholic calendar. So "Sigismund" had both a Catholic and a Czech meaning. Freud's parents may have chosen this name because they wanted to give a name with positive connotations for the cultural setting, and because his holiday was just before Freud's birth on May 6th. The deep psychological significance of the name, however, is directly related to the strange story of St. Sigismund, known in Bohemia. Sigismund was a Burgundian King in the sixth century. His first wife, by whom he had a son, Sigeric, died and the king remarried. The new queen did not get along with Sidzherik, her stepson, and she turned her husband against Sygerik by telling King Sigismund that his son had plotted to kill him in order to usurp the kingdom. The king, instigated by the queen, killed his son: the baby was strangled while sleeping. When the deed was done, King Sigismund repented greatly. He spent many days weeping and fasting. Apparently because of his deep repentance and the righteous life he led after the murder of his son, he was recognized as a Saint. In short, an oedipal drama: a strong father, an unreliable second wife, and a son - a potential paricide - surrounded Freud's name. It is likely that Freud once heard this story.

Let's go directly to the university years. Having made the choice to enter medicine, Freud made the decision to move towards science, and let his literary interests and talents stand aside. He began his studies at the University of Vienna at the end of 1873. He completed the course after four years, but did not officially complete it for much longer. Four years (1877-1881) were spent on extensive laboratory study and research. At this time, Freud completely immersed himself in the world of medical research, in particular in the world of physiology and anatomy.

It was a time of great enthusiasm for science. Enthusiasm was permeated with ideological attitudes towards materialism, rationalism, and determinism.

As a student, a young scientist, Freud absorbed much of this attitude, and it was something that remained with him in important respects throughout his life. He often ignored important aspects of this "philosophy" when it got in the way of developing his own theories, but he stuck to the generalities of 19th century scientific thinking. This scientific position left no room, of course, for religious beliefs or genuine religious experience. And, indeed, both were aggressively attacked in the course of the 19th century, that their divine or supernatural legitimacy was rejected by the proponents of this view. Thus, in The Future of an Illusion, Freud attacked religion (especially Christianity) as an illusion, and he contrasted religion with a kind of science that was no illusion at all.

One of the main confirmations of the attraction of Christianity to Freud during this period was friendship with prominent Austrian philosopher Franz Brentano. Until recently, Brentano was an overlooked figure in the history of philosophy. It is now recognized that his work did much to start phenomenological philosophy. He also influenced Gestalt psychology, a kind of phenomenology of perception, Freud and psychoanalysis. So, for psychology, Brentano seems to be one of the most influential of contemporary philosophers. He came from a distinguished literary family, and quite early discovered a vocation in the Catholic priesthood. He had been a priest since 1864, but after a personal religious crisis, he left the church in 1873. This crisis may have been exacerbated by his disagreement with the church over the First Vatican Council's declaration of papal infallibility. He not only retains his faith in God, but remains a simple Christian believer, and speaks of Catholicism with great respect, and his belief in the immortality of the soul was important to his theories.

Brentano began teaching at the University of Vienna in 1874, the academic year in which Freud also began his studies. Brentano became a prominent and popular teacher. Among his pupils was Edmund Hasserl, a philosopher; Thomas Mazarik, founder of the Czech Republic; Franz Kafka, Christian von Ehrenfels, Max Wertheimer, who is considered the father of Gestalt psychology; Karl Stampf, Alexius Meinong, Franz Hillebrand and Kazimir Twardowski, prominent psychologists, among them Sigmund Freud.

Jones mentions that "Freud ... attended Brentano's lectures, as half of Vienna did, since he became a very gifted lecturer." Jones implies that Freud was one of a large number of curious people who occasionally attended the philosopher's lectures.

At the University of the Vienna Archives, Freud was found to have enrolled in five different philosophy courses taught by Brentano, and these courses were the only philosophy courses that Freud attended in his eight semesters of studying medicine. They were, indeed, the only non-medical courses that Freud ever attended as a university student. These courses were optional and took up his free time. One of these courses was on Aristotle, the others on logic and law. The last three were called "Reading Philosophical Letters". In fact, it can be said with certainty that courses like the last three contained most of Brentano's own thoughts. The greatest work "Psychology from an Empirical Point of View (1874/1973"), was just published, and no doubt some of the ideas had a significant impact on his lectures. While taking these courses, Freud wrote to his friend Silberstein that in one of the courses given by Brentano, he was talking about the existence of God. Freud speaks of Professor Brentano as "an amazing person." Freud continued in a later message: “So special, and in many ways the perfect human being, believer in God, theologian, Darwinist and overall damn smart fellow, a genius in fact. At the moment, I will only say one thing: under the influence of Brentano, I decided to defend my doctorate in philosophy and zoology”. (Quoted in Clark, R. W. (1980). Freud: The man and the cause. New York: Random House. p. 34)

In philosophy, Brentano stood firmly in the Catholic, Aristotelian-Thomistic tradition. He absorbed Aristotle through his teachers, Saint Thomas Aquinas, the scholastic tradition characteristic of seminaries. He also studied Aristotle in the sense of Aquinas. The way Brentano understood Aristotle is evident in his work. Brentano was also for a time in the Dominican order, a community to which St. Thomas also belonged, which endured Thomism in the Catholic world. A hallmark of Brentano's philosophy was psychological phenomenalism. His goal was to build a "scientific philosophy" without categories or forms, in reaction to German idealism, with an emphasis on abstract ideas and the dialectical and historical movement of ideas. The empirical focus of his philosophy was consummation, a descriptive concern with mental life as it was experienced, in contrast to idealistic philosophies, with their involvement in plausible historical forces, or abstract categories of thought, all of which are far removed from the "empirical" world of natural mental life. Indispensable to his psychology was the notion that all mental actions are "intentional" and related to objects. Brentano places the motivational feature of psychology at the center of his theory; this is one of the reasons why Brentano is classed as the founder of "act psychology".

Jacob R. Barclay elaborates: “The doctrine of intentional existence is the center of Brentano’s own theory of intentionality ... In essence, the main tenet is that soul is the driving force, ordaining the force behind mental actions, which actively structures and bestows meaning in the process of perception"[159]. (Quoted in Barclay, J. R. (1960, September 6). Franz Brentano and Sigmund Freud: An unexplored influence relationship. Paper presented at the meeting of the American Psychological Association, Chicago.)

Freud used the idea of ​​relative intentionality in both his earlier and later theories. The strong similarity between Brentano and Freud has been convincingly presented by Raymond E. Fanher, who compares Brentano's "Psychology from an Empirical Point of View" with Freud's early metapsychology.

Fancher finds the following similarities: “In psychological theory, they both emphasized the active nature of thought and the concept of “psychological reality” that transcends “material reality. (Despite the standard scientific materialism of the time). Methodologically, both agreed that the retrospective analysis of subjective experience is the main tool of psychology. Freud ultimately agreed with Brentano that psychology functions best when it is separated from physiology. The views of Freud and Brentano contrast markedly with other approaches to the mind popular at the time. But there are also other connections between Brentano and Freud. It is very likely that Freud heard the discussion of the concept of the unconscious by Professor Brentano.

It is not surprising that Fachner concludes that Brentano was an important influence on Freud.

In Psychology from an Empirical Point of View, Brentano stated that “one of the first people to teach that there is an unconscious was Thomas Aquinas.” (Cited in Brentano, F. (1973). Psychology from an empirical standpoint (0. Kraus, Ed.; L. McAlister, English Ed.; A. Rancurello, D. B. Terrell, & L. McAlister, Trans.). New York: Humanities Press.)

Paul Witz believes that Freud, perhaps unconsciously, sided with Thomas Aquinas. It is also very likely that Brentano's religious outlook evoked a sympathetic response in Freud. By leaving the church and rejecting the Pope's pact of infallibility, Brentano became like Hannibal. He fought Rome and lost it, and yet he supported it. Moreover (if the present thesis is correct), the fact that he retained much of his faith attracted Freud.

So, in reviewing Freud's early years, the variety of events in Sigmund Freud's life has been explored, from his mother Amalia's supposed connection with his half-brother Philip, and Freud's rejection of his father, through the influence of the Philippsonian Bible and the influence of Franz Brentano. And we believe that, despite Freud's youth, he was really far from being a "natural atheist."

3.3. Early Maturity: 1882-1900

As we now understand, for our topic, the most important years in Freud's life were his adult years. The main ideas were published before he became a public figure. At the end of this period he was busy creating psychoanalysis. During this time, Freud was an ambitious but unknown medical scientist struggling to make a name for himself.

As for Freud's personal life, he and Martha Bernays married when Freud was 30, and Martha 25 in September 1886. Schur writes in Freud's biography: his beloved spent most of the time apart. Freud wrote to her practically every day.” These letters tell us a lot about Freud's attitude towards religion. In the late 20s, he was preoccupied with his fiancee (lover) and scientific career. This was a period in which Freud was almost on the verge of despair. This is indicated by his letters. The main contributor to feelings of jealousy and despondency was almost certainly Freud's separation anxiety, says Witz. This old anxiety was revived by the fact that his fiancee, whom he had diligently courted, left Vienna the day after the engagement and returned with her mother for a 12-week stay at Wandsbek near Hamburg in northern Germany.

Members of the Bernays family were Orthodox Jews. In addition, it is likely that Freud's future mother-in-law was not enthusiastic about Sigmund. After all, he was a poor man, a freethinker who rejected Jewish ways, a man unworthy of Martha's devotion. Martha Bernays was a petite, attractive girl who came from a culturally prominent Jewish family. Her grandfather, Issac Bernays, was the chief rabbi of Hamburg, and actively fought in 1840 against the Jewish reform movement, which was particularly strong at the time. Two of Issac's sons, who were Martha's uncles, entered the academic life of Vienna. One of Issac's sons, Michael Bernays, became a professor at the University of Munich. He achieved this rank in part because he converted to Christianity. Another brother of Bernays and father of Martha, both remained true to their Jewish heritage. Martha Berman's father, who died before Freud met Martha, was a merchant and his family was truly Jewish. The parents were described as Orthodox Jews. The Bernays family honored the Jewish Sabbath and observed the holidays regularly. Martha herself was not very religious, but she was very loyal to family customs and followed traditions with pleasure. Martha had reason to disagree with Freud on the issue of family traditions. However, she agreed with her husband, and there was no observance of Jewish customs in their household.

The letters to Martha were, of course, Freud's love letters to his fiancee. But they were much more than mere expressions of affection. They were interesting because they expressed the character and human traits of Freud and showed his philosophy of life. In these letters, he showed himself to his future wife, allowing her to understand what kind of person he was. He talked about his emotions, values, aspirations. Freud's letters were models of frankness. They were, moreover, examples of good literary style.

It is important for us to note the striking religiosity of Freud's correspondence. Approximately 1,500 letters were written to Marta. But only 94 of them were published. The amazing number of references to God or the Bible that are scattered all over the place is striking. Too much for a "natural atheist". Here are some examples:

…,as if... they... lived in the fear of God.(Letter 6)
… fear of God... love of God... love of God... Grace of God...(Letter 7)
Bible.(Letter 16)
… he is a pitiful devil, living in the favor of the patience of God.(Letter 31)
Thank God they are...(Letter 40)
We can never have another like this. Amen.(Letter 50)
… the honor of the Almighty is to Him...(Letter 52, to Minna, Martha's sister)
God only knows what I already owe him!(Letter 65) ("His" was a friend - or was it God?)
I am quite calm and very curious about how dear God is going to bring us together again.
…and God was on their side.(Letter 85) ["Them" refers to the Biblical patriarchs.]
Thank God it's over.(Letter 94)

These are some of the examples Paul Witz gives in his research. These references to God, even if they are only “figures of speech,” were used even where they were not at all required by meaning. In addition, these expressions almost always give significance, affect. Only in the pre-Freudian mentality could they be considered "insignificant". After all, it was Freud who taught us to take such things seriously.

Freud has numerous references to the week after Pentecost (Whitsunday), or Pentecost (Pentecost). At the end of a long letter, written on May 29, 1884, he ended as follows:
“With love I send congratulations on the Trinity (Pentecost), beloved ...
Once again, a loving greeting to the Trinity (Pentecost) from your Sigmund". . (Cited in Freud, S. (1960). Letters of Sigmund Freud (E. L. Freud, Ed.; T. Stern & J. Stern, Trans.). New York: Basic Books.)

The feast of Trinity (Pentecost), which usually occurs in May, is of course purely Christian, and is rarely mentioned outside of its religious significance. (On the fiftieth day after the Bright Resurrection of Christ, the Church celebrates a very important event. Pentecost or the feast of the Holy Trinity is a remembrance of the hypostatic appearance, the descent of the Holy Spirit on the apostles, the birth of the Christian Church. The descent of the Holy Spirit creates the Church. God, appearing in His Third Hypostasis, is already never leaves the world, is present in it in the Hypostasis of the Spirit, which is always active in the Church.We will return to this feast in the chapter devoted to Christianity.—Author's note).

Pentecost was the most important holiday, in some ways competing with Easter. Since Pentecost was celebrated throughout the Austrian Empire, it inevitably became a fact of life for everyone, Christian or not. But Freud's reference here was far from merely factual. It was very emotional and passionate. Twice in one letter he sends “congratulations on the Trinity (Pentecost)” to Martha. For a secular Jew, this was strange. Paul Witz suggests that Freud may have experienced the Trinity with his Czech nurse. Separation anxiety can best be understood as Freud's association of the time of Pentecost with the loss of his nanny. Freud's reaction to Martha's absence is so idiosyncratic that a connection to his early separation trauma seems very likely, Witz believes.

The theme of Pentecost came up many times during Freud's life. He mentioned this holiday in his letters often. In a letter to Martha a year later on Trinity (Pentecost) (May 26, 1885), Freud again brought up the subject:
"My precious love,
It seems that as a result of the sympathy that exists between us, your Pentecost was no better than mine. This is bad. Have you ever wondered when you left Vienna that we should finally meet? Don't you remember how much you enjoyed having me around when you promised to stay here?(Cited in Freud, S. (1960). Letters of Sigmund Freud (E. L. Freud, Ed.; T. Stern & J. Stern, Trans.). New York: Basic Books.)

In October 1885, Freud was in Paris for several months to meet and study with the great scientist Charcot, then especially noted for his contributions to the study of hypnosis and psychopathology. This was Freud's first visit to Paris and it was an important event in his life. In addition to the meeting with Charcot, which greatly influenced Freud, he was impressed by his visit to the Cathedral of Notre Dame de Paris. He described his first visit: “…my visit to Notre Dame de Paris on Sunday. My first impression on entering was sensational, which I had never had before: “This is a church. “… I have never seen anything more touching, serious and gloomy, very unadorned and very narrow…”

Besides the obvious significance of this experience for Freud, it must be mentioned that this visit was on a Sunday, when mass was probably taking place. Paul Witz compares Freud's attendance at Mass in Paris with childhood memories of attending Mass with his Czech nurse in Moravia. Charcot, whom Freud greatly admired, was, in one way or another, connected for him with Notre Dame. In a written message a few days after the message about Notre Dame, Freud wrote to Martha that he was deeply affected by his stay in Paris, especially by Charcot, of whom he said: “Charcot, who is one of the greatest doctors and a man whose common sense borders on genius, simply destroys all my goals and opinions. I sometimes walk out of his lectures like I'm walking out of Notre Dame, with a whole new idea of ​​perfection.".

There is also other evidence of Freud's passion for Christian themes, which can be found in all the same letters to Martha. In a message dated December 20, 1883, Freud recounted a visit to the city of Dresden with his half-brother Philipp: “Right next to the castle we discovered a wonderful cathedral, then a theatre, and finally a spacious building… this was the so-called Zwinger which houses all Dresden's museums and art treasures”(Cited in Freud, S. (1960). Letters of Sigmund Freud (E. L. Freud, Ed.; T. Stern & J. Stern, Trans.). New York: Basic Books.). Freud admired and touchingly described the three pictures he saw there. The first was the Holbein Madonna, the second was Raphael's Madonna, and the third was Titian's Lenten Alms.

Freud wrote: “But the picture that really fascinated me was Lenten Alms. This head of Christ, my beloved, is the only thing that allows even people like us to directly imagine that such a face actually existed. Indeed, it seemed that I was forced to believe in the fame of this man, because the figure is so convincingly presented.

And nothing predicts this, only a noble human expression, far from beauty, yet full of seriousness, intensity, deep thought and deep inner passion. I would like to leave with this, but there were too many people... so I left with a full heart. . (Cited in Freud, S. (1960). Letters of Sigmund Freud (E. L. Freud, Ed.; T. Stern & J. Stern, Trans.). New York: Basic Books.)

Freud's heart was filled, almost certainly, in the spring, which returned to his Freiburg days and the nanny he loved and with whom he attended so many churches. Everything is correct. He was with his half-brother Philip, the brother involved in the arrest of his nanny and her sudden disappearance. The chapel-like setting of veneration also supported daydreaming and associations with the past. The visit took place during the Christmas period, the time associated with the nanny. The full discussion served as the prototype for Freud's analysis, 25 years later, of the Madonna and Child. Also, in Freud's autobiographical account of Leonardo's paintings, there was an implicit identification with Jesus as an infant (and, in the last painting, with Christ at the time of his betrayal). Freud's remarks about paintings were not about style or form. These were not remarks from the history of art or aesthetics. Other than the Mona Lisa, the only paintings Freud wrote about were explicitly Christian, almost always centered on one or more members of the Holy Family: Mary, Anna, or Jesus. The art that touched him deeply enough was extremely religious and quintessentially Christian.

3.4. Mature and final stages of creativity: 1900-1939

Now let's touch on the mature stage (the last three decades) of Sigmund Freud's work, the time when Freud was world famous. These were the years when all of his early convictions largely faded into the background. By that time, Freud had been married to Martha for 20 years. The crisis of the religious worldview, although not finally resolved, has stabilized. Freud was a professor and more and more confirmed his status as a scientist of historical significance. As a result, his ambitions were losing their power.

These years were also the time when Freud took part in highly intellectual disputes related to his theory of psychoanalysis. Moreover, it was a time of apostasy from his views of the best students. Adler, Jung, then Rank, and many others were at first "part of Freud's theoretical world" and then "revolted" and each went his own way.

3.4.1. Freud's correspondence with Pfister

It should be noted that the correspondence between Freud and Pfister during this period was in many respects the most pleasant exchange of opinions for Freud. This correspondence was with the Reverend Oskar Pfister, a Swiss Protestant priest who first became a follower of Freud's theory and then, after meeting him personally, the best friend of Freud and his family.

Paul Witz, in his study, does not offer to comment on this correspondence, he believes that the quotes given will speak for themselves. He suggests that, after reading this correspondence, one can decide for oneself whether Freud was a person for whom God and Christianity had a positive personal significance or not.

Returning to the topic of correspondence, it must be said that the relationship between Freud and Pfister was not only friendly, but also professional. Pfister was an active and eminent psychoanalyst, whose character and merits were valued not only by Freud, but also by Jung, Adler and others, despite the fact that many of them were in constant disagreement. Pfister was loyal to the ideas of Freud, although some of them contradicted the dogmas of religion. Despite this, the mutual respect and affection of these two people never dried up, and the letters became a tribute to the memory of each.

In confirmation of the fact that Pfister was not only a close friend of Freud, but also of the whole family of the scientist, we quote the words of Freud's daughter Anna: “In the absolutely non-religious being of Freud, Pfister, in his sacred robe, with his manners and behavior of the pastor, seemed like an alien from another planet. He did not have that passionate, impatient enthusiasm for science that was characteristic of the "pioneers" of psychoanalysis and which made them consider the time spent at the family table an unnecessary hindrance to their theoretical and practical discussions. On the contrary, his human warmth and cheerfulness, his ability to see something more in the usual events of the day, fascinated children and made him a welcome guest in every home, made him a unique representative of the human race. Pfister wrote to Freud in 1923: “It has been fifteen years since I first visited your house and fell in love with your human character and in free, life-affirming spirit your family ... It seems to me that I found myself in a divine place, and if I were asked what place I consider the most suitable for myself, I would answer: "Look at Professor Freud". (Cited in Freud, S., & Pfister, 0. (1963). Psychoanalysis and faith: The letters of Sigmund Freud and Oskar Pfister (H. Meng & E. L. Freud, Eds.; E. Mosbacher, Trans.) New York: Basic Books, p.11)

In his second letter to Pfister, Freud wrote: "In your case, they(Freud wrote about his patients) - young ladies, faced with the problems of modernity, who are drawn to you and are already ready for sublimation in a religious form ... you are in an advantageous position, because. it is you who can lead them to God, and it is you who know the former happy times when religious faith could overcome any neurosis.. This refers to the modern non-religious state of affairs, not as an achievement, but as a disadvantage.

In the same letter, Freud wrote about the relationship between psychoanalysis and religion: “Psychoanalysis itself is neither religious nor non-religious; he is an impartial tool that both the priest and the layman can use to help the sufferer. I am struck by the fact that the idea of ​​how important the method of psychoanalysis could be in pastoral work had never occurred to me before, but this is due to my distance from such ideas. .

In another letter, Freud wrote: "Our predecessors in psychoanalysis, the Catholic priests, did not pay much attention to questions of sexual relations, although they were asked quite often ... Your work should bring a certain result, because the general lines of religious thinking were originally laid down in the family. God is father, Madonna is mother, man is none other than Jesus.”. (Cited in Freud, S., & Pfister, 0. (1963). Psychoanalysis and faith: The letters of Sigmund Freud and Oskar Pfister (H. Meng & E. L. Freud, Eds.; E. Mosbacher, Trans.) New York: Basic Books, p.11)

Freud would later write a letter of thanks in which he would thank Pfister for the small silver model of the Matterhorn: “I propose to endow the Matterhorn with a third meaning. The Matterhorn reminds me of a certain person (an allusion to Pfister) who once came to visit me; he is a true servant of God, a man whose every thought is connected with the need spiritual help to everyone he meets along the way. You helped me too." . The tone of this letter was filled with a sense of admiration, true delight and even a miracle. Shortly thereafter, Freud, addressing Pfister in another letter, called him "God's man". It is also worth paying attention to other expressions that Freud used in his letters, and which were associated with religious overtones. In describing the case of hysteria and psychoanalytic technique, Freud addressed the problem of transference. He wrote: "Transfer is a cross" . Freud would later write to Pfister: "How nice of you to visit us at Easter", or "See you at Easter, which I'm going to spend in Venice...", reproaching him for having gone to Rome, the stronghold of Catholicism.

A few years later, Freud would write: “The prospect of celebrating Easter here in Vienna with you is, so to speak, a consolation ... Easter is just around the corner, and I send you my heartfelt congratulations”. Having undergone surgery to remove a cancerous tumor, Freud will write a letter in which he jokingly reproaches Pfister: "Am I destined to lose the opportunity to see my old friend, by God's grace forever young?"(Quoted in Freud, S., & Pfister, 0. (1963). Psychoanalysis and faith: The letters of Sigmund Freud and Oskar Pfister (H. Meng & E. L. Freud, Eds.; E. Mosbacher, Trans.). New York: Basic Books Pp.39,48,61,97,137,76).

In general, it can be said that phrases of this kind gave the letters a Christian coloring. In one of his letters he writes: “I have always admired my St. Pavel(Pfister had an article about him) … I have always especially sympathized with this saint as a true Jew. Isn't he the only person who is visible in the light of history?". In another interesting passage of the letter, Freud said: “Several centuries ago, we were prescribed days of petitions regarding the fulfillment of our wishes.(Obviously, here Freud was referring to the Catholic practice of cycles of petition from God.) Now we just have to wait.". In the above passage, one can see a sense of loss, alienation, loss. In this mood, Freud wrote to Pfister about the death of his daughter, Sophia, from influenza in January 1920. In the letter, he named the daughter "Sunday Child"

In 1922, Pfister wrote a letter to Freud about his book, of which he sent him a copy (Love in Children and Its Deviations). Freud replied to this letter: “I suspect that this book will become my favorite among all the great creations of your mind, and, despite Jesus Christ and a peculiar reverence for the Holy Scriptures, it is very close to my mindset. . (Quoted in Freud, S., & Pfister, 0. (1963). Psychoanalysis and faith: The letters of Sigmund Freud and Oskar Pfister (H. Meng & E. L. Freud, Eds.; E. Mosbacher, Trans.). New York: Basic Books pp. 56.20)

This is undoubtedly an interesting statement, even despite the phrase "... in spite of Christ." Freud felt that he would come to know God better through Pfister's work, his "creatures" (a Freudian term referring to both God and God's servants). In the same letter, Freud makes a footnote to "gloomy heavenly couple - Logos and Ananke"(both nouns in Greek). Logos is not exclusively a Christian word, but it prevails in John 1:1: "In the beginning was the Word."

Often in their letters Freud and Pfister discussed the problem of the relationship between psychoanalysis and religion, and this is one of the most powerful and expressive aspects of their correspondence. Freud's letter of October 9, 1918 read as follows: “As for the possibility of sublimation in religion, here, as a doctor, I envy you. But all the beauty of religion has nothing to do with psychoanalysis. It is natural that our paths on this issue intersect, as it should be. Is it a coincidence that none of the devout people invented the method of psychoanalysis? Why did everyone wait until an absolutely godless Jew opened it? Here is Pfister's reply of October 29, 1918: “Recently you asked why the method of psychoanalysis was discovered not by a believer, but by an atheist Jew. The answer is obvious: piety is not a gift of ingenuity... Moreover, firstly, you are not a Jew, which for me, along with my boundless reverence for Amos, Isaac, Jeremiah, Ecclesiastes, is a slight disappointment; Secondly, you are not an atheist, because “Whoever lives in truth lives with God, loves the Lord”(from the letter of John). If you looked into your mind and fully realized your place in this world, and for me this is as important as the synthesis of all the notes for a Beethoven symphony, then I would say:(Cited in Freud, S., & Pfister, 0. (1963). Psychoanalysis and faith: The letters of Sigmund Freud and Oskar Pfister (H. Meng & E. L. Freud, Eds.; E. Mosbacher, Trans.) New York: Basic Books, pp. 63.61)

Freud did not write directly about such bold statements by a friend, although a letter dated February 16, 1929 to Pfister echoed that letter: “It was nice of you to think of me so well, it reminded me of a certain monk who convinced people that Nathan was a devout Christian. I'm far from Nathan, and I can't help being virtuous towards you."

Knowledge of Bible history never ceases to amaze us. Perhaps the most eloquent series of letters was sparked by the publication of Freud's The Future of Illusion. On October 16, 1927, Freud wrote to Pfister: “In a few weeks my pamphlet will appear, and it has a direct bearing on you. I planned to write it gradually, I put off writing it, but the desire was so strong… The subject of the book is my extremely negative attitude towards religion. I was afraid, and still am afraid, that my attitude towards your profession would hurt you. When you've read it, let me know how much patience and understanding you can spare for the "hopeless pagan."(Cited in Freud, S., & Pfister, 0. (1963). Psychoanalysis and faith: The letters of Sigmund Freud and Oskar Pfister (H. Meng & E. L. Freud, Eds.; E. Mosbacher, Trans.) New York: Basic Books Pp. 63,61). Pfister replied on 21 October 1927: “You have always been patient with me, so why can't I be patient with your atheism? If I sincerely point out all my differences from you, you won’t be offended by me either. Meanwhile, an impatient curiosity about the book overcomes me. .

During the discussion of this book, Pfister published his response to it in the psychoanalytic journal Imago. Prior to this reply, Freud wrote to Pfister on October 22, 1927: “Such is your generosity, I did not expect any other answer to my challenge. Your negative attitude towards my pamphlet gives me a bunch of positive emotions ... " It seems somewhat strange that Freud is pleased precisely with the negative attitude of a dearly respected friend to his book. On November 26, 1927, Freud writes: “Your criticism of my book in Imago is very important to me, if you want to know, I hope that in your criticism you will pay attention to our unshakable friendship and your loyalty to psychoanalysis. But be aware the views expressed in the book are not part of the theory of psychoanalysis. These are my personal views... and there are many analysts who do not adhere to them.(Cited in Freud, S., & Pfister, 0. (1963). Psychoanalysis and faith: The letters of Sigmund Freud and Oskar Pfister (H. Meng & E. L. Freud, Eds.; E. Mosbacher, Trans.) New York: Basic Books Pp. 129,26,110) February 20, 1928 Pfister wrote: "When I realize that you are much better and deeper than your doubts, and that I am more superficial than my faith, I conclude that the gulf between us is not great. The main difference is that you grew up close to pathological forms of religion and understand them as religion itself; I was more fortunate, because I am dealing with a free form of religion, which for you is empty in its content, but for me it is the core and filler of evangelism". Pfister published his answer, "The Illusion of the Future", in Imago in 1928, although the debate then continued for another year.

Despite all this, despite the long relationship, these two people have always treated each other loyally, with respect. Freud always showed his respect and appreciation for Pfister's vocation, and in the course of their correspondence showed himself to be knowledgeable and knowledgeable in the realm of religion and religious symbolism. All this testifies to the complexity and generosity of Freud's nature, which seems unnatural for such an ardent atheist. What is particularly interesting is the fact that for a long time, despite common views, Freud was not influenced by Pfister's religious beliefs and arguments. He was especially enthusiastic about criticizing Pfister's book, but he never studied it in detail. He never replied to Pfister's February 20, 1928 statement: “You grew up close to pathological forms of religion and understand them as religion itself…”

Paul Witz is willing to bet that Freud was adamant in his position; he was never interested in Pfister's evangelical Protestantism (which seemed to him "empty in content").

Witz's statement that "Freud did not like Roman Catholicism, was at odds with it, but was interested in Christianity" seems very interesting and logical. .

In general, the letters of Freud and Pfister impress not only with the strength of the characters of the two friends, but also with a kind of thoughtfulness. Freud actively insisted on his anti-Christian position, which he showed publicly in The Future of an Illusion. But at the same time, his letters are distinguished by their tolerance for Pfister's position. They also make visible admiration for the "man of God" (Pfister), envy and an overwhelming desire to have faith in Pfister's God. Pfister, in turn, had a lifetime of respect for Freud's intellectual genius, without the stain of jealousy, resistance, and theoretical antagonism that was characteristic of others. Paul Witz suggests that the reason for this was the fact that that Pfister intuitively felt that, deep down, Freud needed God and welcomed Christianity. How else to explain Pfister's remark: “There was no better Christian in the world…” We doubt that Pfister would have dared to say such a thing if his psychological and psychoanalytic intuition had not allowed it. In his heart, Pfister hoped that he was right and Freud had secret desires about God and Christianity, but this was not destined to come true.

3.4.2. Correspondence between Freud and Jung: 1906-1914

Although the letters of Freud and Jung between 1906 and 1914 mainly concerned scientific discussions and theories, sometimes publications of that time, nevertheless, in them one can see the most interesting personal exchange of opinions. Of course, this exchange of views was connected first with their friendship, then with friction, and then with the final break between these two strongest theoreticians of psychology. The amount and subject matter of Freud's writings is limited, and there are especially few discussions about religion. But, nevertheless, the correspondence is of great interest.

As in his previous letters, Freud refers to God not directly, but in a veiled way. These footnotes appear as random expressions that could be mistaken for typos: "God only knows how I'm going to work on my many important scientific projects", “My weekly job makes me numb. I would have created the Seventh Day if the Lord had not created it.”, or “Why in the name of the Lord did I allow myself to work in this field?”[159] (Freud, S., & Jung, C. G. (1974). The Freud/Jung Letters (W. McGuire, Ed.; R. Manheim & R. F. C. Hull, Trans.). Princeton, NJ: Princeton University Press. Pp .248-249,256,259,395). Moreover, Freud used the interesting Latin expression "corpora vilia" ("mortal bodies"). This expression came from the Bible and was found in the letter of St. Paul to the Filipinos: “We all must change our mortal bodies for those like his(Christian) majestic body". [ Philippians 3:20-21] Here is the context in which Freud used this expression. He realized that Jung had accurately noted that Freud had not fully interpreted his own dreams in The Interpretation of Dreams. Of these dreams, Freud wrote: “I don't describe all the elements of my dreams...because they are personal dreams. And as for the "mortal bodies", in whose dreams we can ruthlessly reveal everything, it can only be neurotic, in the patient ... ".It is also curious to find here a concept from the New Testament - the fall of the flesh, the fall of humanity. It is surprising to find this term quoted in such a personal matter as Freud's interpretation of his own dreams, and at such a conceptual level. Fundamental is the fact that it is generally accepted that neurotics in their dreams express indignation at their predisposition to disease and treatment. (By the way, Freud was not inclined to consider himself a neurotic.)

Earlier in a 1907 correspondence, Freud claimed that he gave one of the psychological factors more weight than Jung did. He continued: "As you already understood, I am making a reference to † † † sexuality"[159]. The use of these three crosses is the simplest Catholic form of expression of piety or superstition, which is generally accepted among believers. Later, these three crosses appeared in another letter before the word "unconscious". The editor of Freud and Jung's letters makes the following footnotes: "Three crosses were usually drawn in chalk on the inside of the doors of peasant houses in order to ward off danger."[159] (Quoted in Freud, S., & Jung, C. G. (1974). The Freud/Jung Letters (W. McGuire, Ed.; R. Manheim & R. F. C. Hull, Trans.). Princeton, NJ: Princeton University Press, pp. 248-249,256,259,395). Freud used three crosses in his "dream book", where he placed them opposite the word "diphtheria", thereby protecting himself from a terrible disease.

In the letters to Fliess published by Masson, Freud again introduces these crosses under similar circumstances. And again they were used in the context of peasant and Catholic superstition. In particular, such crosses were drawn on the doors on the eve of Walpurgis Night to protect against witches!

Paul Witz says that it is a pity that Strachey, describing the same subject of Freud's Interpretation of Dreams in English, omits three crosses, misinterpreting them as "a word of terrible omen."

The letter, which is of particular significance, was written by Freud at the very beginning of his acquaintance with Jung during his stay in Rome. Freud describes his life there: “Here in Rome I lead a solitary existence, captive to my dreams. I don't intend to return home until the end of the month... At the beginning of my vacation I pushed science into the background, but now I want to return to the normal course of life and create something. This incomparable city is the right place for that.” .

During his stay in Rome, Freud visited the Catacombs and the Vatican. He wrote to the family: “What a pity that no one can live here forever! These short-term visits leave a person with an inexorable desire and a feeling of incompleteness of everything around... (Feelings of affection for one's nanny are also made even more convincing in Rome if one takes a letter written two days earlier: "The women of Rome are a little strangely beautiful even when they are ugly, but there are not many of them here" .(Quoted by: Freud , S., & Jung, C. G. (1974) The Freud/Jung Letters (W. McGuire, Pp.248-249,256,259,395)).

In the same letter, Freud quoted Mayer from The Last Days of Huttens:
And now that bell which rings so merrily
Says: One more Protestant has come to be.

And here is the bell that rings so merrily,
He speaks of the emergence of a new Protestant. .

(Is this not an allusion to Freud's conversation with Breuer, who became a Protestant?)

Freud regretted that he could not quote the rest of the verse. However, this part was brought by the editor of the correspondence between Freud and Jung.

Over the lake an endless sound of bells is carried;
Many, it seems, are being baptized and buried.

When human blood is born into new veins
The sluggish human spirit new life gains.

The bell which just so mournfully has tolled
Said: now a papist's buried, parched and old

(Cited in Freud, S., & Jung, C. G. (1974). The Freud/Jung Letters (W. McGuire, Ed.; R. Manheim & R. F. C. Hull, Trans.). Princeton, NJ: Princeton University Press. Pp.248-249,256,259,395)

The translation goes something like this:

An endless ringing of bells rushes over the lake,
Many seem to be in the midst of baptisms and funerals.

When a person's blood runs through new veins,
The human spirit is given new life.

And the ringing, recently ringing so mournfully,
says, "Baptist is buried, old impoverished"

The words that Freud could not come up with are about Baptism and new life through the ringing of bells, hostility towards Rome.

A paragraph later in the same letter, Freud starts a new topic, urging Jung to head their journal. He started like this: “As for my “Ceterum cenceo”….What does this Latin expression mean? The editor of their correspondence explains: the Latin statesman Cato the Elder ended all his speeches in the Roman Senate with the words "I also believe that Carthage must be destroyed." In Rome, Freud dreamed, quoted poems about Baptism and bells, quoted Latin anti-Carthaginian sayings! So, here we see both Freud's Christian anguish and his hostility towards the Semitic enemy of Rome - Carthage (Freud's anti-cannibalism).

In the correspondence between Freud and Jung there was also a connection with Easter. Freud referred to Easter 12 times, while the pagan Jung only 7 times, and each time in response to the same word "Easter" used by Freud. Paul Witz believes that there are more letters from Jung than Freud in the correspondence, so the former was more likely to use a repeated word. The word "Easter" was repeated by Freud when he talked about plans for meetings, about plans for Easter. In any case, Freud liked to use the word Easter. The expression "spring holiday" appeared twice in Jung, but not in Freud. Similarly, the use of the word "pentecost" (Jewish holiday), which occurs twice in Freud, and in Jung once, in response to Freud.

3.4.3. Examples of Christian Art

In addition to the religious paintings that were considered earlier and which attracted Freud, there were others no less beloved by Freud.

In Freud's Aesthetics, Spector points to two paintings with suitable content, reproductions of which hung for a long time over Freud's table in Vienna. One of them was The Healing of Aeneas and the Rise of Tabitha by Masazio and Masolino. This painting includes two scenes from the New Testament in which St. Peter heals a man of paralysis and brings Tabitha back to life. As Spector notes, Freud argued that these events in the picture are examples of the psychological healing of people from hysteria. Spector notes that Freud considered paralysis and cataleptic sleep to be symptoms of hysteria, and that St. Peter can be compared to Karkot. (After: Spector, J. J. C. (1972). The aesthetics of Freud. New York: Praeger. Pp. 27.) In one of his later writings, Carcot concluded that hysteria was among the best subjects for healing faith.

Paul Witz notes that, despite the theory, he has never seen examples of sudden psychological recovery from anything other than paralysis or cataleptic sleep, neither in Freud nor in anyone else in the psychological literature.

The hidden meanings of these paintings Spector did not give. It is generally accepted that, to some extent, Freud considered himself a true healer, so to speak, challenging Christian traditions. Freud's remark that psychoanalysis is a "secular religious aid", like a number of other statements before it, clearly confirms the secular religious significance of psychoanalysis.

Another painting mentioned but not analyzed by Spector is The Kiss of Judas (1508) by Albrecht Dürer. A reproduction of this picture also hung over Freud's table, but it is the most unusual of all that Freud loved in art. * What could it mean? Why did Freud become interested in the scene of Christ's betrayal? There was also Freud's subsequent fascination with the Antichrist (an image from the frescoes of Signorelli). Whatever explanation is given, it is strange to see such a picture in the office of a man like Freud.

Another favorite image of Freud was mentioned in 1926 in a letter to Havelloch Ellis (he studied sex). Freud, who had practically no contact with Ellis for several years, wrote to him in the hope of getting a book from him: “Although I cannot imagine myself in your place, yet I do not have your perfection ... similarities and was glad to find one in the first chapter. Engraving of St. Jerome is also my favorite and has been hanging in front of me in my room for many years, and perhaps your ideals are similar to mine too. (Quoted in Spector, J. J. C. (1972). The aesthetics of Freud. New York: Praeger. Pp.27.)

Engraving of St. Jerome Dürer fascinated him after his passion for "The Temptation of St. Anthony" and can be transferred to the personality of Freud himself, who saw his resemblance to a monk who worked on his teachings. This engraving also reminds us of the religious metaphors Freud used when talking about himself.

3.4.4. "Loving Lord"

Some interesting details about Freud's life emerge from Jones' memoirs of their discussions before the First World War. He recalls one of them: “Freud liked, especially after midnight, to entertain me with strange and incomprehensible experiments on his patients ... He enjoyed this kind of stories and was struck by their mysticism. When I dared to speak against his stories, he habitually answered me with a quote from Shakespeare: “There is much more interesting in heaven and on earth than in your philosophy” ... When his stories were connected with clairvoyance at a distance or with the phenomena of spirits, I dared to blame him… Once I asked him what such beliefs can lead to, because if someone believes in thought processes floating in the air, then someone will believe the angels. He closed the subject (at three in the morning) by saying: “Perhaps even in a loving Lord” . He said this in a playful tone, as if agreeing with my reductio ad absurdum, and looked at me enigmatically, as if enjoying the fact that he had puzzled me. But something deep was in his gaze, but I left not very happy, because in his phrase there was a deeper subtext» .

This was one of the cases in which Freud expressed his interest in religion, but all these cases were informal and private rather than formal and public. Of course, Freud was a public atheist. His religious revelations were reflected in Freud's thoughts, in his letters, in insignificant things: in references to the Pentacost, in expectations of Easter, in reflections on his favorite books, in informal conversations. In these cases, we can say that the unconscious has done its job.

Even in his anti-religious writings, Freud sometimes spoke positively of God. In The Dissatisfaction with Culture (1930) he made this remarkable statement: “Everyone would like to see believers of different ranks in order to meet those philosophers who believe that they can save God in religion by replacing him. He is impersonal, dark, abstract; I address them (those philosophers) with words of warning: "Do not mention the name of your Lord in vain." . We are of the opinion that to be indignant, to be indignant means to be indifferent.

3.4.5. Last Letters and "Moses and Monotheism": 1925-1939

In the last letters of Freud, we again encounter the familiar theme of Pentacost. For example, he quotes Goethe: "bright feast of the Trinity" in a letter to the famous writer Arnold Zweig; he mentions the Trinity in a letter to Max Eitingon, who was a Jew. But none of the above mentioned this word in response letters to Freud.

As for Easter, Freud only uses the word once, at least in the letters available to us. Jones gives an example from Freud's April 12, 1936 letter to Susana Bernfeld: "This Easter represents the 50th anniversary of my medical practice". Jones notes that perhaps Easter had an emotional significance for Freud from his Catholic nanny, and he also thinks that starting work on that day meant for Freud to "defy". Of course, Jones provides no evidence that Freud was disappointed with Easter or rebelled against it. But again, Jones' anxiety about the piety of Freud's nurse made it impossible to see the essence of what was happening. Easter in this context meant rebirth, a new beginning, according to Witz.

In the last decade of his life (1929-1939), Freud, like many Jews, was troubled by the rising tide of anti-Semitism. He responded to this by confirming his Jewish origin and by conducting a series of analyzes on the topic of anti-Semitism and anti-Semites. But the confirmation of its origin has always taken a special form, especially with regard to Judaism as a religion. For example, in his letter to members of the B'nai B'rith organization, Freud ambiguously wrote: “The fact that you are Jews is welcomed by me, because. I myself was a Jew, and this always manifested itself in me, it would be stupid and unworthy to deny it. What attracted me to the Jews, I must admit, was not faith, not even national pride, because. I have always been an unbeliever... But that is enough to make the attraction of the Jews and Judaism irresistible; the greater the hidden emotional force, the less it can be expressed in words, as well as a clear awareness of an inner similarity, a similarity of the same psychological type. And long before that, the realization that I had inherited such a nature led me to the fact that two qualities accompanied me throughout my difficult life. Just because I am a Jew, I felt free from the prejudices that hold back the intellect (thinking) of others: because. I am a Jew, I was ready to resist and refuse the opinion of a simple majority. So I became one of you, I took part in your humanity and national interests ... " .

In addition to Freud's lack of any religious devotion to Judaism, he had an idea of ​​himself as a "Jew at a distance". For example, he always used the past tense ("I was", "I became" ...). He never claimed "I am a Jew."

This strange distance was also present in a letter to Marie Bonaparte four days later, when he wrote: “The Jews perceived me as a national hero, although all my service to them was limited only by the simple fact that I never hid my origin”(Quoted in Freud, S. (1960). Letters of Sigmund Freud (E. L. Freud, Ed.; T. Stern & J. Stern, Trans.). New York: Basic Books. Pp.366,368.)

During this period, Freud increasingly criticized Christianity, as and when he wrote to Pfister: “My judgment about the nature of man, especially the Christian-Aryan variety, has changed little”. There were also pro-Christian remarks, such as Freud's remarks about the church protecting him from the Nazis, and the description of Christianity in Moses and Monotheism.

Pentacost also found its mention for the last time. It was late spring 1938: Freud and his family had just fled Austria after being taken over by the National Socialists. Freud wrote to Max Etingon on June 6:

“We didn’t leave all at once: Dorothy was first, Minna on May 5th, Martin on May 14th, Matilda and Robert on May 24th, all of us not earlier than the Sunday before Pentacost, June 3rd ». (Quoted in Freud, S. (1960). Letters of Sigmund Freud (E. L. Freud, Ed.; T. Stern & J. Stern, Trans.). New York: Basic Books. P.366.)

This last train journey will reconnect (become an identification) with a childhood trauma when the train took him away from Freiburg 80 years ago just after the Pentacost. (This was the path during which Freud thought about the burning of sinful souls in hell.) This was the second time Freud left his homeland on the ill-fated train, although this time his daughter, Anna, was with him.

One of the topics that Freud was very worried about was the theme of the demon and the Antichrist. We do not discuss this topic in detail within
of our work, although it is considered in detail by Paul Witz in his study [see 159, 101-128]. It should be mentioned that this topic was reflected in the letters of this period for the last time. Jones mentions that the last book Freud read was Balzac's Shagreen Skin, which he read in the summer of 1939.

This early work by Balzac tells the story of a young man, an orphaned marquis, who is impoverished and struggles to survive. He dreams of writing a great work, a "theory of will", which, as he knows, will be connected with hypnosis and the occult. Overwhelmed by the magnitude of the task, he realizes that the work will not succeed, and commits suicide. While he is thinking about attempting suicide, he meets a strange character, an evil magician (a hint of Faust!). The magician gives the young man a skin (ass) that can fulfill all desires; each time the skin shrinks, shrinks, just like a person's life. Soon the marquis becomes successful and rich, because. cannot resist the urge to use the skin, and dies a year later. Although the novel does not contain any religious elements, the theme of the deal with the Devil captivates Freud in the last days of his life, when Freud's life shrinks, like that "shagreen skin" from the novel.

During the last 10-20 years, Freud maintained an intense correspondence with Arnold Zweig. This intellectual writer knew Freud and his thoughts, and wrote to him in 1930 that "analysis has revised all values, conquered Christianity, revealed the essence of the Antichrist and freed the spirit of reborn life from the ideal of asceticism".

Some part of Freud accepted this interpretation of Zweig. He did not deny Zweig's words, but he could if he felt that he was cunning. Routzen noted that Freud criticized Christianity because for him "not all people are worthy of love". (Quoted in Freud, S. (1960). Letters of Sigmund Freud (E. L. Freud, Ed.; T. Stern & J. Stern, Trans.). New York: Basic Books. pp. 366, 368, 418.)

In his last major work, Moses and Monotheism, Freud expressed his strong pro-Christian stance. The main point of the book was the fact that Moses was not a Jew, he was an Egyptian. There was also a provision that the Jews killed Moses. Freud knew this statement would deeply hurt Jewish believers: "Not only Jews and Christians have reason to be offended by such conclusions". (Quoted in Roazen, P. (1975). Freud and his followers. New York: Knopf. P.522)

One of the most interesting pro-Christian aspects of Moses and Monotheism was Freud's definition of anti-Semitism. This aged Jew, a complete skeptic, cast off from home during a test of Jew-hatred, dying of cancer, was expected to express bitter criticism of Christian culture that gave rise to the horrifying phenomenon of Nazism. On the contrary, Freud interpreted anti-Semitism as a cultural expression that was never Christianized: “We must not forget that those people who excelled others in their hatred of the Jews became Christians in
late period of history, driven at the same time by bloody coercion. We can say that they are unbaptized. They remained the same, under the guise of Christianity, who were their ancestors, who worshiped barbaric polytheism. They absorbed all the dissatisfaction with the new religion that was forced upon them, but they changed the dissatisfaction to the origins of Christianity that overtook them. The fact that the gospel tells a story that happened among the Jews and related only to the Jews made it easier for them to convert to a new faith. Their hatred of the Jews lies at the bottom of their hatred of Christianity, and we should not be surprised that in the German National Socialist Revolution this intimate relationship between the two monotheistic religions finds its clearest expression in its hostility.".

Here Freud's words strangely resembled the words on the same subject of the great Catholic philosopher Jacques Marite, who was a contemporary of Freud. In his 1939 book Christian Perspectives on the Jewish Question, Mariet wrote that “Jewish hatred and Christian hatred have the same source. An interesting fact is that Freud said the same thing about the "Jewish question", as if he spoke like Marité, from the logic of the Christian position, and not like a Jewish "renegade".

Throughout Moses and Monotheism, with its shocking hypotheses and literary characters, Freud supported Christianity. And then there are the provocative final words: “Only a part of the Jewish people accepted the new doctrine (Christianity). Those who refused, still remain Jews ... They had to listen to the new religious community ... reproach him for betraying the Lord. In general, this rebuke sounds like this: "They will not accept it, they betrayed the Lord, while we accepted it and cleansed ourselves of sin." A special study is needed to find out why it was impossible for the Jews to take a step forward(Join the new faith)…”.

The fact that Freud's analysis would lead him to conclude that Christianity is a step forward from Judaism is hardly predictable, although it revealed Freud's personal position, historical context, and beliefs of the scientist.

So, we have explored the phenomenon of subconscious repression of feelings, considering religion in the life of Sigmund Freud. In addition to the large number of pronounced pro-religious attitudes and relationships in Freud's life, we have seen a more subtle, unexpressed counterpoint to Freud's critical negative feelings towards religion. Drawing information from letters and other biographical material, many of which are only now available thanks to Paul Witz, we have shown not only what relentless, but also how controversial was Freud's preoccupation with religion. We have seen that Freud's experience with Judaism was for the most part secular, not religious. However, the involvement of the young Freud by his nurse in Catholicism in the first three years of his life was quite profound.

There was a passion for religion. It was expressed as follows:

1. predilection for personal letters on Christian subjects such as Trinity (Pentecost) and Easter;

2. some considerations about conscious and subconscious desires in relation to conversion and Baptism;

3. an open fascination with rather ambiguous Christian literature, such as the writings of Goethe, and Christian art, such as the work of Leonardo da Vinci.

There is reason to believe that although Freud knew very few truly religious people, both Christians and Jews, and perhaps never analyzed a deeply religious person.

Several personalities had a strong religious influence on Freud:

1. Long friendship with the Swiss reform pastor and psychoanalyst Oskar Pfister.

2. A relationship that lasted from the 90s of the 19th century with the Austrian philosopher and former Catholic priest, Franz Brentano.

The main hypothesis put forward by Witz is that Freud's repression of religious feelings was based on separation from his nanny, which caused ambivalence towards her and early Catholic religious experience., which she shared with him until he was 3 years old and she was separated from her family. We saw confirmation of Witz's hypothesis in Freud's recurring thoughts and interest in relation to two mothers: in the myth of Oedipus, in the legend of Moses, and in Leonardo's work "The Blessed Virgin and Child with St. Anne" It was easy to see how the functional mother of little Freud eclipsed biological mother. In correspondence with Fliess, Freud admitted that "an old sympathy comes to the surface", and it was that same "old sympathy", his nanny, whom Freud once accused of his neurosis, who instilled in him love from an early age and taught him how to survive.

Thomas Acklin, in his review of Witz's book, believes that most of the hypotheses proposed by Witz are not new. However, this does not concern us. It just seems to us that a lot of work has been done, and the hypotheses presented by Witz are very original. Of course, in some hypotheses he is not entirely sure, and after giving some evidence, he leaves the questions he raised open. This is understandable, because they are almost impossible to verify.

According to the same Aklin, “every psychohistorical scientific work suffers from the fact that its material is anecdotal, it is selected from such sources as written correspondence, random notes and impressions made on others. All of this lacks the coherent flow and structure of reasoning in the analytic situation, which allows one to look at the meaning of reasoning, including subconscious aspects. So the theoretical hypotheses that have arisen from studies like those of Witz, firmly based on biographical data, remain only vague formulations, like an interpretation made in an analysis that lacks response and further associative development of the analysand.

We do not agree that the material presented by Witz in his psychohistorical study is anecdotal. On the contrary, Freud himself spoke of the need to pay attention to such facts. Is it possible to consider Freud's introspection, which he carried out not without the help of correspondence, as anecdotal?

Secondary, but no less significant issues are:

1. Does Freud's confusion about fatherhood and his desire to defeat God the Father in religion stem from the denial of his own father's weakness?

2. Was this confusion heightened by the incestuous relationship between Freud's mother and his half-brother Phillip?

Price Realized: $46,000

Freud, Sigmund. Die Traumdeutung. Leipzig and Vienna: Franz Deuticke, 1900. PMM 389.

Care: $46,000. Auction Christie "s. The Haskell F. Norman Library of Science and Medicine. Part III. October 29, 1998. New York, Park Avenue. Lot No. 1354.

At the top of the title is a dedicatory inscription by the author to his friend and assistant Wilhelm Fliess: "Seinem theuern Wilhelm/24 Okt 1899".

Detailed description of the lot: 8o (220x145 mm.). (Small tear at bottom of title-page, two tiny punctures near Freud's inscription.) Contemporary brown boards, title and author's name gilt-lettered on spine, edges stained greenish-blue (ends of spine a bit chipped, worn along front outer joint, fore-corners slightly worn). Provenance: Wilhelm Fliess (presentation inscription to him from Freud); the Fliess family; Jeffery Masson, editor of The Complete Letters of Sigmund Freud to Wilhelm Fliess: 18887-1904 (1985); acquired from Masson by Haskell F. Norman in 1989.

The famous book by Sigmund Freud, withstood countless reprints, is rightfully considered one of the main bestsellers of the 20th century. Since there are more psychoanalysts in the USA than in the rest of the world, Freud should be sold only in America. Sometimes prices go up. It would be a good example.

The autograph is very important for Freud's biographers: Wilhelm Fliess (1858, Arnswalde - 1928, Berlin) - German otolaryngologist and psychoanalyst. Friend and correspondent of Z. Freud. Studied and researched the problems of female sexuality. Developed a theory of the periodicity of people's life actions. He introduced into circulation the concepts of bisexuality, sublimation and sexual latent period, which were used by S. Freud in the development of psychoanalysis. Long before the publication of O. Weininger's book "Sex and Character", he developed the idea and theory of bisexuality in detail and systematically. Between 1895 and 1900, when he was studying the interpretation of dreams and their introspection, Freud confided to Fliess all his experiences and experiments and his discoveries, including the meaning of the unconscious, the wish-fulfilling aspects of dreams, the concept of repression, the importance of infantile sexuality, and the Oedipus complex.

FIRST EDITION of The Interpretation of Dreams, PRESENTED BY FREUD TO WILHELM FLIESS, HIS CLOSEST FRIEND AND CONFIDANT during the preparation of this revolutionary work that Freud considered his greatest achievement; ARGUABLY THE MOST IMPORTANT COPY EXTANT (aside from Freud"s own); INSCRIBED BY FREUD at the top of the title-page: "Seinem theuern Wilhelm/z. 24 Okt 1899." "Between 1895 and 1900, when he studied his dreams and pursued self-analysis, Freud confided in Fliess his experiences and his discoveries including the unconscious, the wishfufillment aspects of dreams, the concept of repression, the importance of infantile sexuality, and the Oedipus complex. Although Freud did not dedicate a book again after his disappointment with Breuer (see note to lot 1349), he acknowledged his admiration for Fliess by referring to him as the "godfather" of Die Traumdeutung and planned to send him a copy as a birthday present in October 1899. That the gift was acknowledged was stated in Freud's letter to Fliess of 27 October 1899: "Thanks for your kind words in response to my sending you the dream book. I have long since been reconciled to the thing and await its fate in resigned suspense...Incidently, it has not yet been issued; only our two copies have so far seen the light of day." Freud"s inscription in Fliess"s copy may be translated, "For my dear Wilhelm""

Freud began studying dreams in the early 1990s. In 1895, he suddenly "discovered" for himself the basic position of the theory of dreams (a dream is a wish fulfilled). It happened in a small Viennese restaurant. Freud joked that over the table at which he was sitting that evening (the exact date is July 24, 1895) it is worth hanging a small memorial plaque. In every joke - a fraction of a joke, the rest is true. Freud really valued his discovery extremely highly. He believed that the book "The Interpretation of Dreams" was a milestone in his work. In the history of psychoanalysis, the theory of dreams "occupies a special place, marking a turning point; thanks to it, psychoanalysis has taken a step from a psychotherapeutic method to depth psychology. Since then, the theory of dreams has been the most characteristic and most peculiar in this young science, which has no analogues in our other teachings a piece of virgin land reclaimed from superstition and mysticism." This is how Freud assessed the place of the theory of dreams in the general complex of psychoanalytic theories.

The Interpretation of Dreams is the first major monographic work of Sigmund Freud. The first edition was published in 1900 and did not find buyers for a long time. In this treatise, Freud first clarified such a key concept of psychoanalysis as the unconscious. Together with The Psychopathology of Everyday Life (1901) and Wit and its Relation to the Unconscious (1905), The Interpretation of Dreams forms a kind of trilogy illustrating the manifestations of the unconscious in people's daily lives:

“The interpretation of dreams is the Via Regia to the knowledge of the unconscious, the most definite foundation of psychoanalysis and the field in which every researcher acquires his conviction and his education. When people ask me how one can become a psychoanalyst, I always answer: by studying my own dreams.

Content:

1. PREFACE.

2. INTRODUCTION.

I. SCIENTIFIC LITERATURE ON THE QUESTION OF DREAMS (before 1900)

II. DREAM INTERPRETATION METHOD. SAMPLE DREAM ANALYSIS.

III. DREAM - IMPLEMENTATION OF DESIRE.

IV. DISTORTING DREAM ACTIVITY.

V. MATERIAL AND SOURCES OF DREAMS.

VI. DREAM WORK.

VII. PSYCHOLOGY OF DREAM PROCESSES.

3. REFERENCE INDEX

4. PSYCHOANALYTICAL LITERATURE OF DREAM PROBLEMS.

5. NOTES.

The main provisions of Freud's theory of dreams:

1. A dream is a distorted substitute for something else, the unconscious; in addition to an explicit dream, there is an unconscious hidden dream, which manifests itself in consciousness in the form of an explicit dream. The content of the unconscious is repressed desires.

2. The function of dreams is to protect sleep. Dreaming is a compromise between the need for sleep and the unconscious desires that seek to disturb it; hallucinatory wish fulfillment, the function of which is to protect sleep.

3. Dreams are being processed: the transformation of thoughts into visual images; thickening; bias; secondary processing. Freud later added to these processes the replacement of hidden content by symbols.

"The Interpretation of Dreams" is the first work that introduced Russian readers to Freud's views. The first Russian edition appeared already in 1913. Throughout his life, Freud periodically revised and supplemented the first edition. His theory of dreams was revised in the Introduction to Psychoanalysis Lectures (1916-1917) and revised again in the Introduction to Psychoanalysis Lectures (1933). The theory of dreams by Sigmund Freud is an application of the ideas and methods of psychoanalysis to the problem of dreams. The idea, fundamental to this theory, that the dream is a code, a cipher in the form of which hidden desires find their satisfaction, came to Freud on the evening of Thursday, July 24, 1895, in the northeast corner of the terrace of a Viennese restaurant. Freud attached exceptional importance to his discovery. He later jokingly said that a sign should have been nailed at this place:

"Here the secret of dreams was revealed by Dr. Freud."

The method that Freud used to interpret dreams is this: after he was told the content of the dream, Freud began to ask the same question about the individual elements (images, words) of this dream: what occurs to the narrator about this element when he thinks about him? The person was required to report every thought that came to his mind, regardless of the fact that some of them may seem ridiculous, irrelevant or obscene. The rationale for this method is that mental processes are strictly determined, and if a person, when asked to say what comes to his mind about a given element of a dream, a certain thought comes to mind, this thought can in no way be accidental; it will certainly be associated with this element. Thus, the psychoanalyst does not interpret someone's dream himself, but rather helps the dreamer in this. In order to understand the nature of dreams that appear in the state of sleep, first of all, one should understand the meaning of the dream itself, its purpose. “The biological meaning of sleep,” says Freud, “is rest: an organism that is tired during the day rests in a state of sleep. But the psychological meaning of sleep is not identical to its biological meaning. The psychological meaning of sleep lies in the loss of interest in the outside world. In a dream, a person stops perceiving the outside world , ceases to act in the outside world. He returns for a time to the intrauterine state, in which he is "warm, dark and nothing irritates" ".

Unconscious mental stimuli (hidden dream) are divided into two groups.

Part of the latent dream is daytime impressions (perceived images, thoughts, experiences) that a person during the day, in a waking state, is fully aware of when they are actually experienced (conscious), or not actually aware, but can freely recall (preconscious). Remnants, fragments of these daytime impressions appear in the dream.

The other - the main - part of the latent dream is in the unconscious (in the narrow sense of the word) - in that area of ​​the psyche where unconscious desires live. The contents of the unconscious, unlike the contents of the preconscious, a person cannot realize at will. What comes into a dream from the preconscious and what comes from the unconscious differ as follows. If from daytime spiritual life everything that a person experiences during the day can get into a dream - images, desires, intentions, reasoning, etc. - then only hidden desires come from the unconscious into dreams, because there are only hidden desires. During the day, these desires are repressed, not allowed into consciousness by a special instance (dream censorship, or - in terms of Freud's later model - Super-I). At night, when a person is motionless and physically unable to fulfill the repressed desires, the activity of censorship weakens, which makes it possible to save the mental energy expended on repression; unconscious desires, on the other hand, receive a loophole through which they can penetrate into consciousness, that is, into a dream. Unconscious, repressed desires are desires that are unacceptable "ethically, aesthetically, socially." These desires are selfish. This is:

1. sexual desires (including - and in particular - prohibited by ethical and social norms - for example, incest);

2. hatred (“wishes for revenge and death for the closest and loved ones in life - parents, brothers and sisters, spouse, own children - are not unusual. These censored desires seem to rise from a real hell; in a waking state after interpretation, no censorship against them seems to us strict enough").

Unconscious desires, dressed in fragments of daytime impressions, using them as material, appear in a dream. It is the unconscious desire that is the active, driving force of the latent dream, pushing it into the manifest dream; it "gives off psychic energy for the formation of a dream"; it is "actually, the creator of the dream." However, it is easy to see that we do not dream of our desires themselves, but a hallucinatory fulfillment of desires, that is, we see our desires fulfilled in a figurative form (using the material of daytime impressions), as if in reality. The following fundamental thesis of Freud helps to explain this fact: the function of dreams is to protect sleep. Dreaming allows the body in need of sleep to continue sleeping, protecting its sleep from all stimuli that might interrupt it. This explains the transformation of stimuli, such as the ringing of an alarm clock, falling into a dream - the dream protects the dream from this call, which should have interrupted it. In the same way, unconscious psychic irritation - a desire that broke into a dream - should have awakened a person - after all, in order to fulfill this desire, a person would have to wake up and act. But the dream, presenting the wish as fulfilled, allows one to continue sleeping. Thus, the dream is a compromise between the need for sleep and the wish that seeks to disturb it, a hallucinatory wish fulfillment whose function is to protect sleep.

In its simplest form, the dream appears in young children and, in some cases, in adults. This is an undisguised hallucinatory wish fulfillment:

“A 22-month-old boy, as a congratulator, should present a basket of cherries. He does this with obvious reluctance, although he is promised that he will get some cherries himself. In the morning he tells his dream: Herman ate all the cherries.

Or an expression of the satisfaction of actual somatic needs, for example, when a thirsty sleeper sees in a dream how he drinks. But dreams do not always embody the fulfillment of desires in such an explicit form as childhood and simple adult dreams. Usually desires are embodied in a dream in such a distorted form that the use of special psychoanalytic techniques is required in order to reveal these desires in a dream. The fact is that latent dreams, before appearing in the mind of the sleeper in the form of explicit dreams, undergo a special processing (dream work). The dream work has four components:

1. Turning thoughts into visual images.

2. Thickening.

3. Offset.

4. Secondary processing.

The first transformation which occurs through the work of dreaming is the transformation of thoughts into visual images. This operation is very complicated, since it requires the representation of abstract relations, which are contained in thoughts, in the form of a concrete one, which can only be contained in images. Logical elements, those that are expressed in speech by abstract concepts and logical unions, fall out, and in the interpretation of a dream they have to be restored. Imagine, says Freud, that we want to replace a newspaper article with a series of illustrations. Those words in this article that refer to specific people and specific objects will not be difficult to replace, but it will be much more difficult to do this with abstract words and all parts of speech that express logical relationships (particles, unions, etc.). Here you can try to replace abstract words with their more concrete counterparts, from which, by the way, these abstract words often come from.

"So, you will be glad if you can portray the possession (Besitzen) of an object as an actual physical sitting (Darauf sitzen)."

The next two transformations of the latent dream are carried out by the censorship of the dream. The same authority that does not let ethically, aesthetically or socially unacceptable desires into consciousness during the day, although it does let them through at night, at the same time distorts them beyond recognition.

The first mechanism of censorship is condensation. The action of condensation is manifested in the fact that several elements of a latent dream in a manifest dream are embodied in one element. From your own dreams, you will easily recall the condensation of various faces into one. Such a mixed face looks like A, but is dressed like B, performs some action that C remembers doing, and at the same time you know that this face is D. In addition, some of the elements of a latent dream may not be reflected at all in an explicit dream. dreaming. This also applies to the action of thickening in the broadest sense of the term.

The second mechanism of censorship is displacement. The work of this mechanism is expressed in the replacement of the element of a hidden dream with a hint. The dreamer retrieves (hervorzieht) (a certain, familiar to him) lady from under the bed. He himself discovers the meaning of this element of the dream by the first thought that comes to his mind. This means: he gives preference to this lady (Vorzug). Another dreams that his brother is stuck in a box. The first thought replaces the word drawer with a cupboard (Schrank), and the second gives the interpretation: the brother limits himself (schränkt sich ein). In addition, this mechanism can produce a shift in emphasis from one element of the dream to another, so that the most important elements of the latent dream are almost invisible in the explicit dream, and vice versa.

The fourth transformation undergone by latent dreaming is the result of secondary processing. Secondary processing links the explicit dream into a more or less meaningful whole - after all, the mechanisms that turn the latent dream into an explicit one work with each element of the latent dream separately, so the connections that existed between its elements in the latent dream are destroyed. Secondary processing has nothing to do with the latent dream, it simply puts in order, smoothes the resulting explicit dream, gives it the appearance of meaningfulness. The subsequent interpretation of the dream is only made more difficult by this, since the result has only the appearance of meaningfulness - the true meaning of the dream must be sought in a latent dream.

Symbol interpretation

Man. The symbol of a person as a whole is a house. “Houses with perfectly smooth walls depict men; houses with ledges and balconies to hold onto are women.”

Parents. The symbols of the parents are "emperor and empress, king and queen, or other representative persons".

Birth. “Birth is almost always depicted through some kind of relationship to water, they either throw themselves into the water or leave it, someone is rescued from the water or you are rescued from it, which means a motherly attitude towards the rescued.”

Death. The symbol of death is departure, a trip by rail.

Nudity. The symbol of nakedness is clothing in general and uniforms in particular.

Male reproductive organs. The symbols of the male genitalia are manifold: this is the number 3; objects similar to a male penis in shape - sticks, umbrellas, poles, trees, etc.; objects that have the ability to penetrate and injure - knives, daggers, spears, sabers, firearms (guns, pistols, revolvers); objects from which water flows - water taps, watering cans, fountains; objects that have the ability to stretch in length - hanging lamps, retractable pencils, etc .; tools - nail files, hammers, etc.; objects that have the ability to rise - a balloon, an airplane; less understood are the reasons why certain reptiles and fish, especially snakes, and also the hat and coat, have become male sexual symbols; in addition, the male sexual organ can be symbolized by some other organ - a leg or an arm.

Female reproductive organs. The symbols of the female genital organs are “objects that have the property to limit the hollow space, to take something into themselves” - mines, mines and caves, vessels and bottles, boxes, snuff boxes, suitcases, cans, boxes, pockets, etc.

Uterus. “Many symbols have more to do with the uterus than with the genitals of a woman, such as cupboards, stoves, and above all the room. The symbolism of the room is in contact here with the symbolism of the house, doors and gates become symbols of the genital opening. Materials can also be symbols of a woman, wood, paper and objects made from these materials, such as a table and a book. Of the animals, the undoubted female symbols are the snail and the shell; from parts of the body, the mouth as an image of the genital opening, from the buildings of the church and the chapel.

Symbols are the only elements of dreams that can be interpreted by the analyst without the aid of the dreamer, for they have a permanent, universal meaning which does not depend on whose particular dream the symbols appear.

Herod the Great, Herod the Tetrarch ... Sigmund Freud, Vanga, Ahmad Didat: their deaths are ominous symbols of their time. The death of these people represents the decay or paralysis of their life, culture and faith.

Since the time of Job, people have complained about the seemingly unfairly established fate of people: "The tents of robbers are quiet and safe are those who irritate God, who, as it were, carry God in their hands" (Job.12:6). The long and well-fed life of fierce sinners has led and will lead many people into the temptation of their impunity: “You say: “Serving God is in vain, and what is the use that we kept His decrees and walked in sad clothes before the face of the Lord of hosts? And now we consider the haughty happy: those who work iniquity are better off, and although they tempt God, they remain whole" (Mal. 3:14-16).

Many people, living in mortal sins, begin to believe in their impunity, power and absence of God.

To avoid self-deception, let us remind ourselves of the fierce death of the great, powerful, famous, smartest, etc. sinners admired by their contemporaries.

"The days of our years are seventy years,

and with a greater fortress - eighty years;

and their best time is labor and illness,

for they pass quickly, and we fly"

"Man's days are like grass;

like the flower of the field, so it blooms"

Herods described in the New Testament

The Holy Scriptures of the New Testament mention seven Herods: a father, four children, a grandson and a great-grandson. All of them were representatives of the dynasty founded by Herod I (c. 73 - 4 BC).

Herod I the Great, king of Palestine 40–4 BC, second son of the Edomite Antipater, who was made procurator of Judea by Julius Caesar in 47 BC. This Herod was a wild, immoral tyrant, only hiding behind Western education. By rebuilding and decorating the temple (from 130 BC the Idumeans accepted Judaism), by founding or expanding cities, Herod sought to ingratiate himself with the people, but the unfriendly attitude of the Jews to the foreign yoke increased, especially when he introduced games according to the Roman model and built a theater and hippodrome in Jerusalem.

He killed Mariamne, one of his many wives, along with her two sons, Alexander and Aristobulus. A few days before his death, he ordered the death of his son Antipater and, when he already felt the approach of death, ordered many of the best people from the people to be imprisoned and took from his sister a promise that they would be put to death at the time of his death, as he put it. "lest he die unmourned." Fortunately, this promise was not kept.

"I would rather be his pig than his son," Caesar Augustus said of Herod.

During his reign, Jesus Christ was born in Bethlehem. When Herod heard from the Magi about the birth of the Jewish king, he was frightened and, in order to destroy him, ordered to exterminate all male babies within Bethlehem, from two years old or less. Soon after, he died of a painful illness at the age of 70, having reigned for 37 years, in the year 750 according to the Roman reckoning (Mt. 2:1, Lk. 1:5).

Herod suffered from itching, abdominal pain, shortness of breath, cramps in the limbs, and gangrene of the genitals. Modern physicians, based on ancient evidence of Herod's illness, suggest that he had a kidney disease that led to kidney failure, and the rotting of the "sexual oud" is now known as Fournier's gangrene. Its possible cause is chronic gonorrhea. The matter was further complicated by the fact that the larvae of flies started up in the rotting genitals.

Fournier's gangrene - it was she who brought Herod the Great to the grave

How terrible his death and torment was in the absence of antibiotics and painkillers can only be imagined with a shudder ...

***

Herod Antipas, the son of Herod the Great and the Samaritan woman Malfaki. His name is most often mentioned in the New Testament (Matt. 14:3,6; Mark 6:14,16-18,20-22; 8:15; Luke 3:1,19; 9.7,9; 13.31; 23:7,8,11,12,15; Acts 13:1).

The image of Herod Antipas in a modern film adaptation - the film The Bible (2013)

This Herod the tetrarch (four rulers) in Galilee and Perea (Lk.3:1) is called king in Mk.6:14. As a Galilean, Jesus was under his authority (Luke 23:6). He left his first wife, the daughter of King Arete, and became involved with Herodias, who was the wife of his brother Herod Philip (Luke 3:19-20). Herod, being denounced by John the Baptist for Herodias, his brother's wife, and for other iniquities, added to everything else that he had imprisoned John. A little later, on his birthday, he was so fascinated by the dances of Herodias' daughter Salome that he swore to give her whatever she asked, even up to half of his kingdom. She asked for the head of John the Baptist. Herod fulfilled her request.

"Feast of Herod". Lucas Cranach the Elder

He was immoral, spineless and bloodthirsty (Luke 9:7; Luke 13:31; Luke 23:11). The Lord called him a "fox" (Luke 13:32). Sadducean "leaven", or false doctrine, was approved at his court (Mt. 16:6; Mk. 8:15).

When, on the advice of Herodias, he went to Rome to secure the royal title and dignity for himself, a denunciation was made against him to Caesar Caligula. The reason for this was his exorbitant cruelty and pride, which brought the Jews to the point of complaining about him before the emperor. So once, on the feast of Passover, he killed 3,000 Jews in the temple and the city (Ancient IX, 2, 3). Caligula sent him along with Herodias to Gaul in A.D. 39, from where he was subsequently transferred to Spain, where he died ingloriously.

***

Herod Agrippa I son of Aristobulus and grandson of Herod the Great, appointed by Caligula as chief (in 37 A.D.) over those areas that belonged to his uncle Herod Philip and the tetrarch (four-haired) Lysanias. In A.D. 39 he received the tetrarchy of Antipas, and in 41 A.D. also Judea and Samaria from Claudius. Thus he ruled all of Palestine. To win the sympathy of the Jews, he persecuted the Christians. He killed the apostle James with a sword and locked Peter in prison. After Peter's imprisonment, he died A.D. 44: a terrible death in Caesarea, struck by an angel of the Lord: "On the appointed day, Herod, dressed in royal clothes, sat down on a high place and spoke to them; and the people exclaimed: this is the voice of God, and not a man. But suddenly the angel of the Lord struck him because he did not give glory to God, and he was eaten up by worms" (Acts 12:21-25).

Sigmund Freud (1856-1939)

Archimandrite Raphael Karelin wrote well about the death and "merits" of Sigmund Freud:

“An old man was dying in the hospital. The diagnosis of his illness was like a tribunal sentence to death. His name was known to the whole world, but no human power could save him. The only help that his colleagues could give him was to inject that dose of morphine into a vein from which he could no longer wake up.But, at that time, doctors, even atheists, subconsciously understood that life and death belong to the knowledge of God, and not to the decision of people, so they could only look helplessly at the protracted agony. discovered cancer of the jaw and tongue.

This old man, who until recently resembled a venerable rabbi, spent his whole life proving that man is only a pansexual being, that religion, culture and art are just superstructures over the human genitals, that the love of parents and children for each other is a desire driven into the subconscious incest.

In his academic lectures and scientific works was a bunch of blasphemy and contempt for man. He seemed to have collected all the scum of evil and sin that humanity has created since its existence, and called it the word "science".

The world was ready to receive this teaching. People far from the issues of psychiatry eagerly read his books, because they found in them an apology for demonism and their own sin. He was not the cause of the moral catastrophe of mankind, but became the ferment of evil thrown into the decadent culture of the twentieth century.

The German philosopher Spingler wrote the book "The Decline of Europe". If it were possible to paint a picture under the same name, then one of the main faces should have been an old man dying of tongue cancer. He became, as it were, the "spiritual father" of the 20th century science of man. He became the recipient of the devil's font of the sexual beast. You probably guessed the name of the patient - this is Sigmund Freud. If the culture of the previous two centuries was a "Faustian" culture, when a person abandoned eternity for the sake of escaping moments that he is unable to stop, then the culture of the 20th century can be called a "Freudian" culture - this is a trampling of all that is sacred, which is still preserved in man. Man is lost; the dominant of life is the consciousness imbued with two powerful instincts - sex and murder - in which a person is immersed, as in primitive chaos.

Freud can no longer speak; it is explained by the movement of the fingers, the tongue is eaten away by disease, like worms. They say that the biggest horror is to see yourself in a coffin. Freud sees himself as already decaying dead. Cancer metastases are already covering, like the tentacles of a spider, his body, gangrenous ulcers appear on his face, his cheeks turn black, ichor drips from his mouth; a living corpse spreads a terrible stench around itself. There are no relatives near Freud, no one can approach him because of the stench that seems to come from the coffin. Freud's face is covered with midges, which are attracted by the sweetish smell of pus - it is impossible to fight them off. Then his face is covered like a cap with gauze. It seems that because of the stench, Satan himself hesitates to approach him in order to take his soul with him. The agony continues.

Advanced form of cancer of the jaw and oral cavity

Freud had a beloved dog, with whom he never parted. Even she, unable to bear the stench, ran away from the ward; this was the last blow for Freud: he was left alone, with himself, or rather with what was left of him. He had always been afraid of death, but now he silently called her the plea of ​​his eyes. It is said that the increased dose of morphine put an end to the history of his illness ( MS note, In fact, Freud died by suicide. Dr. Max Schur administered a lethal dose of morphine to the sick Freud at his insistence).

Freud is one of the sinister symbols of our time. His death is also symbolic: it, as it were, personifies the decay of the culture that is built on sex and blood, on the cult of perverted pleasure and violence. This stench of a rotting corpse, whose name is "Debauchery". But it has already begun to poison, like gangrenous ulcers, all five continents.

Freud's blasphemous tongue rotted in his master's mouth, turned into pus that dripped from his lips and seeped into his throat. Freud, who defied heaven, died like a powerless worm, abandoned by everyone.

But Freud's death itself is a symbolic image, we would say a prophecy about what end humanity can expect"

Vanga (1911-1996)

At the beginning of 1996, she felt sick. Doctors diagnosed cancer of the left breast. She did not worry and did not allow herself to be operated on, guessing three more years of her life.

But the disease progressed rapidly, and through six months, On August 11, 1996, Vanga devoured her with cancer, she died in the hospital without repentance and communion ...

Her swift, painful death from cancer, contrary to her prophecy of three years of life, is the fat point of the end of her life and a symbol of the demonic essence of her "prophetic gift."

When a person cannot do something in life, he does it in a dream. Sleep is the personification of our unfulfilled desires. The artist is like a sleeping person. Only he fulfills his desires in reality, recreating them in his works. When Freud wrote about the nature of artistic creativity, he paid special attention to the study of the personality of the artist.

What is an artist?

The scientist compared artists with neurasthenics and children. The artist, just like the neurotic, is trying to escape reality into his own world: into the world of dreams and desires.

There is an artist - a maestro. He is a master who creates his masterpieces. It is in the works that his hidden unrealized dreams lie. Unlike many adults, the artist is not ashamed to flaunt them.

Speaking of creativity, Freud paid special attention to literature. He believed that the focus of the writer is himself, or rather his self-portrait in a literary work. And that is why the main character is given more time than everyone else.

Why did Freud, in his thoughts on artistic creativity, say that the artist is like a child? The answer is simple: emotional experiences awaken memories from childhood in the author. It is this period that is the primary source of current desires, which are personified in the works.

The benefits of artistic creation

Sigmund Freud (1856-1939)

The author in the works satisfies his childhood desires, which could not be realized in real life. Art is a great way of psychotherapy for an artist. Many authors, such as Alexander Solzhenitsyn or Gogol, claimed that it was art that allowed them to get rid of depression and bad inclinations.

There is even such a method of psychotherapy - bibliotherapy. It is rather a preparatory stage during which the patient reads books selected on the basis of his problem.

Compensatory function of art

What does the author get when his work is popular? Money, love and fame - exactly what he wanted. What does a person who delve into any work get? First of all, the feeling of pleasure. He temporarily forgets about his problems and difficulties. The person is placed under light anesthesia. For all his existence, he can live thousands of lives: the lives of literary heroes he loves.

Art and sublimation

Sublimation is the redirection of sexual energy into a creative channel. This phenomenon is well known to most people. Remember how easy it is to write poems, songs or pictures when we are in love? It doesn't matter if it's a happy love or not.

Another example of sublimation can be found in the life of Pushkin. Before the wedding with Natalia Goncharova, he was forced to spend 3 months locked up due to cholera quarantines. He had to redirect his libidinal energy into creativity. It was during this period of time that "Eugene Onegin" was completed, "Little Tragedies" and "Belkin's Tales" were written.

Briefe 1873-1939, ausgew. u. hrsg. von Ernst und Lucie Freud, Frankfurt am Main 1960; 2., erw. Aufl. (2nd (enlarged) ed.), Frankfurt am Main, 1968. 3., korrig. Aufl. 1980 Trans.: Letters 1873-1939 (ed. E. L. Freud) (trans. T. and J. Stern), New York, 1960; London, 1961. Letters of Sigmund Freud; selected and edited by Ernst L. Freud, Basic Books, 1960; Enthält Briefe an: Abraham, Karl; Achelis, Werner; Andreas-Salome, Lou; Baumgardt, David; Beer-Hofmann, Richard; Bardi (Berdach), Rahel; Berdach (Bardi), Rahel; Bernays, Edward L.; Bernays, Emmeline; Bernays, Martha; Bernays, Minna; Binswanger, Ludwig; B'nai B'rith; Bonaparte, Marie; Braun-Vogelstein, Julie; Breuer, Joseph; Breuer, Mathilde; BÜrgermeister der Stadt Prˇı´bor; Carossa, Hans; Carrington, Hereward H. L.; Dyer-Bennett, Richard; Ehrmann, Salomon; Einstein, Albert; Eitingon, Max; Ellis, Henry Havelock; Ferenczi, Sa'ndor; Flatter, Richard; Fließ, Wilhelm; Fluß, Emil; Freud (Family); Freud, Adolfine; Freud, Alexander; Freud, Amalie; Freud, Anna; Freud, Ernst L.; Freud, Lucie; Freud, Margit; Freud, Martha; Freud, Martin; Freud, Mathilde; Freud, Rosa; Freud, Sophie; Freund, Anton von; Freund, Roszi von; Gomperz, Elise; Gomperz, Heinrich; Groddeck, Georg; Guilbert, Yvette; Halberstadt, Max; Halberstadt, Sophie; Hall, Granville Stanley; Heller, Hugo; He'renger, Alexandre ; Hitschmann, Eduard; Hooper, Franklin Henry; Indra, Alfred; Jones, Ernest; Jones, Herbert; Jones, Loe; Jung, Carl Gustav; Keyserling, Hermann Graf von; Knoepfmacher, Wilhelm; Koller, Carl; Kraus, Karl; Lamplde Groot, Hans; Lampl de Groot, Jeanne; Levy, Kata; Levy, Lajos; Lipschütz, Alexander; Lowy, Heinrich; Low, Barbara; Magnes, Judah Leon; Mann, Thomas; Monod-Herzen, Edouard; Montessori, Maria; Morselli, Enrico; N.N.; N. N. (Mutter eines Homosexuellen); N. N. (Thoman, Maria); Paquet, Alfons; Pfister, Oskar; Popper-Lynkeus, Josef; Putnam, James Jackson; Rank, Otto; Rhonda, Lady; Rie, Oscar; Roback, Abraham Aaron; Rolland, Romain; Schaeffer, Albrecht; Schiller, Max; Schnitzler, Arthur; Schur, Max; Silberstein, Eduard ; Simmel, Ernst; Singer, Charles; Steinig, Leon; Stekel, Wilhelm; Strachey, Lytton; Struck, Hermann; Tandler, Julius; Viereck, George Sylvester; Voigtlander, Else; Wechsler, Israel Spanier; Weiss, Edoardo; Wells, Herbert George; Wittels, Fritz; Wittkowski, Victor; Zweig, Arnold; Zweig, Stefan. − Die Briefe an Martha Bernays sind auch als Einzelband veröffentlicht: Freud, S., Brautbriefe, ausgew. , hrsg. und mit einem Vorwort von Ernst L. Freud, Frankfurt am Main 1968; Neuausgabe Frankfurt am Main 1988 (Fischer Taschenbuch Nr. 6733). Ungekürzte Neuauflage einschl. der Briefe von Martha Bernays in (2011b) und (2013a)