The Collected Works of Sigmund Freud. Sigmund Freud

Is it possible that symbols originally sexual in their meaning later came to have other uses, and that this was the reason perhaps for the weakening of the symbolic representation to one of another nature? These questions are admittedly unanswerable if one has dealt only with dream-symbolism. One can only adhere to the supposition that there is an especially intimate connection between true symbols and things sexual.

      An important indication of this has been given us recently. A philologist, H. Sperber (Upsala) who works independently of psychoanalysis, advanced the theory that sexual needs have played the largest part in the origin and development of languages. The first sounds served as means of communication, and called the sexual partner; the further development of the roots of speech accompanied the performance of the primitive man’s work. This work was communal and progressed to the accompaniment of rhythmically repeated word sounds. In that way a sexual interest was transferred to the work. The primitive man made work acceptable at the same time that he used it as an equivalent and substitute for sex-activity. The word thus called forth by the common labor had two meanings, designating the sex-act as well as the equivalent labor-activity. In time the word became disassociated from its sexual significance and became fixed on this work. Generations later the same thing happened to a new word that once had sexual significance and came to be used for a new type of work. In this manner a number of word-roots were formed, all of sexual origin, and all of which had lost their sexual significance. If the description sketched here approximates the truth, it opens up the possibility for an understanding of the dream symbolism. We can understand how it is that in the dream, which preserves something of these most ancient conditions, there are so extraordinarily many symbols for the sexual, and why, in general, weapons and implements always stand for the male, materials and things manufactured, for the female. Symbolic relationships would be the remnants of the old word-identity; things which once were called by the same names as the genitals can now appear in the dream as symbols for them.

      From our parallels to dream symbolization you may also learn to appreciate what is the character of psychoanalysis which makes it a subject of general interest, which is true of neither psychology nor psychiatry. Psychoanalytic work connects with so many other scientific subjects, the investigation of which promises the most pertinent discoveries, with mythology, with folk-lore, with racial psychology and with religion. You will understand how a journal can have grown on psychoanalytic soil, the sole purpose of which is the furtherance of these relationships. This is the Imago founded in 1912 and edited by Hanns Sachs and Otto Rank. In all of these relations, psychoanalysis is first and foremost the giving, less often the receiving, part. Indeed it derives benefit from the fact that its unusual teachings are substantiated by their recurrence in other fields, but on the whole it is psychoanalysis that provides the technical procedure and the point of view, the use of which will prove fruitful in those other fields. The psychic life of the human individual provides us, upon psychoanalytic investigation, with explanations with which we are able to solve many riddles in the life of humanity, or at least show these riddles in their proper light.

      Furthermore, I have not even told you under what conditions we are able to get the deepest insight into that suppositious “fundamental language,” or from which field we gain the most information. So long as you do not know this you cannot appreciate the entire significance of the subject. This field is the neurotic, its materials, the symptoms and other expressions of the nervous patient, for the explanation and treatment of which psychoanalysis was devised.

      My fourth point of view returns to our premise and connects up with our prescribed course. We said, even if there were no such thing as dream censorship, the dream would still be hard to understand, for we would then be confronted with the task of translating the symbol-language of the dream into the thought of our waking hours. Symbolism is a second and independent item of dream distortion, in addition to dream censorship. It is not a far cry to suppose that it is convenient for the dream censorship to make use of symbolism since both lead to the same end, to making the dream strange and incomprehensible.

      Whether or not in the further study of the dream we shall hit upon a new item that influences dream distortion, remains to be seen. I should not like to leave the subject of dream symbolism without once more touching upon the curious fact that it arouses such strong opposition in the case of educated persons, in spite of the fact that symbolism in myth, religion, art and speech is undoubtedly so prevalent. Is not this again because of its relationship to sexuality?

30. “steigen.”

31. “den Frauen nachsteigen,” and “ein alter Steiger.”

      ELEVENTH LECTURE

       THE DREAM

       THE DREAM–WORK

       Table of Contents

      If you have mastered dream censorship and symbolic representation, you are, to be sure, not yet adept in dream distortion, but you are nevertheless in a position to understand most dreams. For this you employ two mutually supplementary methods, call up the associations of the dreamer until you have penetrated from the substitute to the actual, and from your own knowledge supply the meaning for the symbol. Later we shall discuss certain uncertainties which show themselves in this process.

      We are now in a position to resume work which we attempted, with very insufficient means at an earlier stage, when we studied the relation between the manifest dream elements and their latent actualities, and in so doing established four such main relationships: that of a part of the whole, that of approach or allusion, the symbolic relationship and plastic word representation. We shall now attempt the same on a larger scale, by comparing the manifest dream content as a whole, with the latent dream which we found by interpretation.

      I hope you will never again confuse these two. If you have achieved this, you have probably accomplished more in the understanding of the dream than the majority of the readers of my Interpretation of Dreams. Let me remind you once more that this process, which changes the latent into the manifest dream, is called dream-work. Work which proceeds in the opposite direction, from the manifest dream to the latent, is our work of interpretation. The work of interpretation attempts to undo the dream-work. Infantile dreams that are recognized as evident wish fulfillments nevertheless have undergone some dream-work, namely, the transformation of the wish into reality, and generally, too, of thoughts into visual pictures. Here we need no interpretation, but only a retracing of these transformations. Whatever dream-work has been added to other dreams, we call dream distortion, and this can be annulled by our work of interpretation.

      The comparison of many dream interpretations has rendered it possible for me to give you a coherent representation of what the dream-work does with the material of the latent dream. I beg of you, however, not to expect to understand too much of this. It is a piece of description that should be listened to with calm attention.

      The first process of the dream-work is condensation. By this we understand that the manifest dream has a smaller content than the latent one, that is, it is a sort of abbreviated translation of the latter. Condensation may occasionally be absent, but as a rule it is present, often to a very high degree. The opposite is never true, that is, it never occurs that the manifest dream is more extensive in scope and content than the latent. Condensation occurs in the following ways: 1. Certain latent elements are entirely omitted; 2. only a fragment of the many complexes of the latent dream is carried over into the manifest dream; 3. latent elements that have something in common are collected for the manifest dream and are fused into a whole.

      If you wish, you may reserve the term “condensation” for this last process alone. Its effects are particularly easy to demonstrate. From your own dreams you will doubtless recall the fusion of several persons into one. Such a compound person probably looks like A., is dressed like B., does something that one remembers of C., but in spite of this one is conscious that he is really D. By means of this compound formation something common to all four people is especially