Transcriber's Notes

1. Typographical errors were silently corrected.

2. Table of Contents added with hyper-links, for easy navigation.

PSYCHOANALYSIS
AND LOVE

PSYCHOANALYSIS
AND LOVE
BY
ANDRE TRIDON
Member of
"The Medico-Legal Society of New York City,"
"The Society for Forensic Medicine of New York City," and
"The International Association for Individual Psychology of Vienna, Austria."

NEW YORK
BRENTANO'S
PUBLISHERS

Copyright, 1922, by
BRENTANO'S
All rights reserved
PRINTED IN THE UNITED STATES OF AMERICA

CONTENTS

[Transcriber's Notes]
[INTRODUCTION]
[INDEX]
[Footnotes]

INTRODUCTION

Life would be much simpler if love among human beings were similar to love among the animals. At mating time, any animal of any species feels automatically attracted to any animal of the opposite sex belonging to the same species. Age, appearance or relationship seem of no account in the animal world. The love activities begin at a definite time of the year, have as their obvious and exclusive purpose the reproduction of the species and, after attaining their goal, end very early in the summer of the same year. An exception may be made for a few wild and domesticated animals which have several mating seasons and for a few survivals of the prehistoric fauna, like the elephants, among which the family group seems more permanent than among more "recent" biological specimens.

Nor do love activities among the animals result in lasting disturbances of their psychological life. In certain varieties of fish the male never even sees the female whose eggs he fecundates. While we observe at times duels to the death between two males for the possession of one female (elks or moose), animal life seems to suffer few lasting complications from the fact of such conflicts, which, like animal love, are purely seasonal.

A greater regularity of the food supply which has intensified the sex urge among human beings and removed its seasonal character, and the progress of civilization which, for economic reasons, has placed upon the union of male and female a thousand restrictions, has complicated terribly what was merely among animals a periodic biological activity.

Restrictions, however, never bring about the complete suppression of biological cravings and merely compel them to remain repressed for varying periods of time. Repressed cravings, denied a direct normal outlet, create for themselves indirect, morbid outlets.

We are little more than civilized animals who have been trained not to reveal their primal cravings at certain forbidden times and places.

The cravings are there, struggling for expression and denial of their reality does not suffice to make them unreal. It only invests them with morbidity and abnormality.

Much of the fearsome mystery which surrounds sex is due to the fact that we have forgotten our origin. We have set up a goal which, like all goals worth striving for, is far ahead of the human procession and somewhere between the earth and the stars. But that goal should not cause us to forget our starting point.

It happens too often that "what we should be" blinds us to "what we really are." Hence our surprise, our puzzled expression, our painful disappointment, when one of us reveals himself suddenly as he is instead of as he should be. Hence our absurd statutes which punish the laggards on the road of evolution instead of helping them along. Hence our fears in the presence of a mystery we have made mysterious, of a danger we have made dangerous and which we make more terrifying yet by burying our heads in the sand.

To this day the study of love has been considered as the almost exclusive province of poets, playwrights, novelists, movie authors and philosophers.

Those people have reveled in love's dramatic complications which they have, whenever possible, exaggerated, for "artistic" reasons. Instead of clarifying the problem, they have beclouded it.

In anglo-saxon countries a class of neurotics countenanced by the police and the courts, the puritans, have further distorted the popular misconception of love by swathing it in the morbid veils woven by their unhealthy minds.

It is high time, therefore, that the subject of love be reviewed from an impartial angle, from a purely scientific point of view.

Only one science is qualified to undertake that review, psychoanalysis, for it has effected in the last twenty years a synthesis of all the data which biology, neurology, endocrinology and other sciences have contributed to the knowledge of human psychology and of the human personality.

No scientist is satisfied with his findings unless they can be described in terms of accurate measurements, hence, repeated and checked up by any other scientist having acquired the requisite minimum of technical skill.

The basis for such a study of love was established by the great pioneer in the science of psychoanalysis, Sigmund Freud of Vienna.

By his masterly analysis of the sex life, to which, however, he has ascribed an undue importance, he has stripped love of many veils which made it look like a scarecrow. His successors, recognizing the importance of other factors in the love life, ego cravings, organic predispositions, etc., have in turn stripped love of other veils which made it look too romantically unreal.

Thus we are gradually reaching the heart of the problem.

Love to-day is no longer animal love, nor is it as yet angelic love. We are no longer beasts, altho the primal beast still disports itself in our unconscious. Nor are we angels, arduous as our striving toward the stars may be. To determine what love should be, could be or might be, seems to be an academic waste of time and little else.

To determine, on the other hand, what love REALLY IS AT THE PRESENT DAY, what actual level it has reached, to explain some of the difficulties it encounters in trying to remain on that level, and finally to suggest to MEN AND WOMEN OF TO-DAY workable modes of adaption at that level, shall be the mission of this book.

In the coming chapters, I will show that our choice of a mate is as completely "determined" as any other biological phenomenon; that the "reasons" for that choice are compelling "habits" acquired in our childhood and infancy within the family circle; that our "standards of beauty" are memories from childhood and infancy; that in our search for a mate we are influenced as powerfully by ego and safety cravings as by sex cravings that the so-called "perversions" are due, at times, to wrong training, at times, to organic disabilities and at times to unrecognized safety cravings; that jealousy is, in the majority of cases, due to ego cravings, not to sex cravings; finally that no perfect adjustment of the married relation can be brought about until democracy obtains in the home, replacing the various forms of autocracy against which bullied wives and henpecked husbands have directed many ineffective, neurotic revolts.

New York City

June 1, 1922

PSYCHOANALYSIS
AND LOVE

CHAPTER I
The Head and the Heart

Love, like hunger, fear or pain, is an absolutely involuntary craving.

We may deny it expression and gratification, even as we may pretend that we are not hungry, afraid or in pain, and go without food, protection or relief from pain; but no exertion on our part will prevent us from experiencing love and craving its gratification. Nor can we experience it thru an act of will.

This absolutely involuntary character of the love craving must be borne in mind whenever we discuss the complicated and at times puzzling relations which it brings about between human beings.

The attitude of the average person to this question is extremely vague and illogical. The person obsessed by love cravings which are not meeting with the approval of his environment, justifies himself by stating loudly the overpowering character of his feelings:

"I cannot help loving him or her," "It is a feeling stronger than myself," "It came over me suddenly," "It was a case of love at first sight."

Victims of Venus. The ancients expressed their strong belief in man's helplessness against the allpowerful fascination of the love object by calling the lovelorn a victim of Cupid or of Venus, a puppet of the gods, of fate.

And on the other hand, we behold modern and ancient lovers, whenever they feel that the love object is growing indifferent to them, reversing their attitude, denying their belief in love's involuntary character, and using words like fickle, changeling, to designate the love object they are losing. They speak of deception, of betrayal, of faithlessness.

"You no longer love me," they state reproachfully. They may ask the stupid question: "Why have you ceased to care for me?" Worse yet, they may say to the love object; "You should be ashamed of your inconstancy."

Such remarks are not infrequently coupled with another remark which goes more deeply to the root of the matter: "You should not show your indifference so plainly."

In other words pretence is expected when actual love has died.

And indeed nothing else could be expected logically by such illogical lovers, unless of course a deep affection, which may have grown between two human beings in the course of many years of life partnership, successfully masks the passing of the peculiar fascination which differentiates love proper from any other human feeling.

Love and Affection. We may love a human being more than ourselves, enjoy infinitely his presence, delight in giving to him mental and physical happiness, lavish on him a thousand caresses and yet not experience the flash of desire which leads compulsively toward complete physical communion with that human being.

A simile from the animal world will make my meaning clearer.

A large number of animals "enjoy" light but only a small number of them are so "fascinated" by light that they cannot resist a "craving" to fly toward a light, contact with which may mean death to them. Only that small minority can be called in scientific jargon "positively phototropic," in sentimental parlance "hopelessly in love" with light.

All animals are affected in some fashion by an electric current passing thru their bodies, but only a minority of them are so affected by it that they must, whether they wish it or not, face the positive electrode, as a lover fascinated by the face of his sweetheart. Only these can be characterised as "positively galvanotropic."

Erotropism.Likewise a hundred men may be charmed by the sight of a woman. Only one or two from their number may feel compelled to seek complete union with her regardless of the obstacles to be surmounted, of the criticism their actions may arouse, of the expenditure of time, money and energy the adventure may entail. Only this minority may be considered as "positively erotropic."

In other words it is the primal compulsion which nature uses to assure the continuance of the race and which I might designate as "erotropism" which must be considered the basis for a discussion of love.

Love as commonly understood or misunderstood at the present day, is a series of variations on the theme of erotropism, variations due to the complication of modern civilisation and the restrictions placed upon all biological phenomena by the necessities of life in communities.

What is the Heart? The reader will notice that I have thus far avoided any mention of the "heart" altho that organ is commonly identified with the various emotions of love.

Physiologically speaking, the heart is no more vitally concerned with love than with any other disturbing feeling and emotion. Love may at times cause our heart to beat wildly, but so does strong coffee, so does acute indigestion, so does blood poisoning, so does any sort of violent fear.

The heart, we must not forget, is a mere muscle, which is no more capable of being the seat of an emotion than our biceps or our calves.

The heart is an elaborate centripetal and centrifugal pump which, in obedience to orders or impulses coming from elsewhere, draws the blood out of the veins and sends it into the arteries at a varying rate of speed.

A Dead Heart Can Be Made to Beat. The heart, taken out of the body and attached to a well fitted system of pipes, thru which an appropriate fluid is circulating, will start beating anew and keep on beating until decay sets in, due to the fact that the proper nourishment is lacking.

Talking of a sensitive heart, of a tender heart or of a heart of stone means merely juggling with pretty pictures which correspond to nothing physiologically. There may be sensitiveness, tenderness or stony harshness somewhere in the organism and the heart may give them expression by its fluctuating beats, but it acts on such occasions as a mere registering apparatus.

Adrenin taken by the mouth or injected into the blood stream causes the heart pump of a perfect indifferent man to throb as wildly as the heart of a lovelorn swain. Strong doses of the nitrates may cause valvular insufficiency and "break" a heart more effectively than any catastrophe in one's sentimental life.

The Heart is a Respectable Organ. The choice of the heart as the organ of the emotions, in particular of the love emotion, is certainly due to the fact that it is such a faithful registering apparatus and also to a "displacement upward" frequently observed in modern civilised thought.

We do not willingly mention the abdomen and therefore have rechristened it the stomach. We have read many times the appalling statement that a woman carries her child "under her heart." The seat of the mind which materialist physicians of ancient Greece located in the intestines, rose later to the level of the solar plexus and with Descartes finally reached the pineal gland. Likewise the part of the body where love cravings receive their physical satisfaction having become taboo, the seat of love has been raised from the pelvis to the thorax, from the primary genital region to the breast, which bears secondary sexual characteristics.

After which, the popular imagination has established an arbitrary contrast and antagonism between the mysterious clocklike organ in the chest and the mysterious soft mass in the skull.

The Antithesis Head-heart is one which literature is not likely to abandon for years to come. We read that women "follow the dictates of their heart" while men are not so prone "to lose their head." The head is represented as the well-spring of reason while the heart is a fount of tenderness, if not of foolishness.

Modern scientific research has demonstrated that the brain is nothing but an apparatus for burning sugar which is transformed into electric current which the nervous systems distribute throughout the body.

Thought of the normal type is impossible unless the various parts of the brain are perfectly coordinated, just as the slightest accident to a telephone wire may leave a subscriber cut off from the rest of the world, but thoughts, feelings, emotions, cravings, originate elsewhere, in the autonomic nervous system.

Nerve Memory. In our autonomic nervous system all our life impressions are indelibly recorded, probably thru infinitesimal chemical modifications of the nerves and the resultant tensions. Pleasant nerve impressions (pleasant memories) direct us toward certain objects which are the source of such impressions, unpleasant impressions drive us away from the outside stimuli which once produced them.

The former cause our heart to beat slowly, peacefully, powerfully, the latter speed up the cardiac pump so as to send energy as fast as possible wherever it is needed for defence against harm.

Pleasure, indifference and pain, built upon billions of nerve memories, make up the woof of our thinking. They ARE our mind, the mind that falls in love or falls out of love.

The head supplies the energy and the heart registers the rate at which energy is sent thru the body, but the memories of which our thinking is made are stored up elsewhere.

In a scientific study of love, therefore, I shall leave the head and the heart as individual organs out of consideration.

CHAPTER II
The Choice of a Mate

Love is a Compulsion. The most striking characteristic in the love craving, one which differentiates it sharply from other cravings, is the compulsory exclusiveness of its choice. Hunger drives us to seek a large number of substances which, by filling the stomach, relieve what Cannon describes as a gastric itch.

The person in love, on the other hand, seeks only one single object at a time, which alone seems capable of vouchsafing the desired gratification.

A lovelorn man may be surrounded by many women, all extremely attractive and accessible, and yet pine away for some other woman who perhaps does not compare favorably with those he might conquer. He may, at times, yield to the temporary attraction of a new woman, but in the majority of cases, he will soon return to the woman he actually loves.

Not infrequently his environment will wonder at his choice. "What can he see in her?" Physically or intellectually, anyone but himself would see very little to "admire" in her.

What We See in Our Mate. The many handsome men whom we have met, and who are mated to homely wives, the many wives we have observed, mated to impossible husbands, and whose affection for their unprepossessing life partner is genuine and in no way dictated by sordid considerations, the many triangles we know of, in which a very inferior lover or mistress is preferred to an admittedly superior husband or wife, are evidence of the involuntary, nay compulsory, character of the love choice.

A comparison imposes itself with certain obsessive fears or cravings bearing upon one object which, to any one but the person experiencing such fears or cravings, may appear anything but fearful or desirable. The psychoanalytic investigation of the origin of such obsessions always shows that they can be traced back to childhood impressions which have modified our nervous reactions to certain objects or ideas.

The Meaning of Choice. Applied psychology and laboratory research have in recent years attached a more and more deterministic connotation to the term "choice." The word, which to academic psychologists, implied the exercise of free will and "judgment," will have some day to be accepted as synonymous with "compulsion."

A few examples from animal behavior will illustrate my meaning.

Philosophers have for years wasted breath and ink on the academic consideration of the following puzzle:

A donkey is standing at equal distance from two bales of hay; the two masses of fodder are mathematically alike in size, shape, color, fragrance, quality, etc.

Unless the animal, certain philosophers said, was able to "make a choice" of his own, he would remain motionless between the two bales whose attraction would be perfectly balanced. He would, like some celestial bodies, be held suspended by two forces which would not allow him to turn to the right nor to the left. He would rationally have to starve if attraction were a force exerting itself from the outside exclusively.

Yet no donkey placed in such a situation will fail to make an immediate choice. He will turn to one of the bales and start eating it.

Even if we imagine a philosophising donkey reasoning as follows:

"The two bales are equally attractive. Hence it makes no difference which one I start with. Let us begin with either."

Even then, he will have to "make a choice," altho his selection of one of the bales seems to be due entirely to "chance."

Chance in the Discard. Psychological research has eliminated chance as a factor in human behavior, and whether our donkey starts with the right or with the left bale, an analyst will insist that there are reasons why he picks out that one bale to be eaten first.

Laboratory dogs which have supplied solutions for so many psychological difficulties, have proved of service in this case too.

If the slightest surgical operation has been performed on one side of a dog's brain, he becomes unable to move in a straight line.

He deviates from the straight line toward the side on which his brain has been injured. If the lesion is on the right side he will be compelled to turn to the right and vice versa. This is due to the fact that the injury has weakened that side and the cerebral dynamo which supplies the body with power produces less current on the injured than on the uninjured side.

When you row a boat and slack one oar the boat turns toward the side on which you are expending more effort. Of course the process is reversed in a dog because the nerves of the dog cross over, the right side of his brain supplying the left side of the body, the left side of the brain supplying the right side of the body with power.

Let us repeat on two dogs, the experiment which academic psychologists imagined performed on a mythical jackass.

The Dog's Choice. Offer two pieces of meat to a dog whose brain has been injured on the right side and he will invariably eat the piece of meat nearer that side. Repeat the test on a dog whose brain has suffered a lesion on the left side and you will see him gobble the piece of meat on the left side.

Go even further and place both pieces of meat on the left side of the dog injured on the left side of his brain and he will "pick out" the one farther out. Not that he "prefers" that one. He will aim at the nearest but his injury will cause him to deviate too far to the left and he will be unable to reach the nearest one.

Other experiments on dogs illustrate the purely organic "motives" back of certain lines of conduct.

When both sides of a dog's brain have been injured in the frontal region, the dog refuses to go forward or downstairs but has a tendency to move backwards and to run upstairs.

When the back of a dog's brain has been injured on both sides, the dog has a tendency to keep on running forward all the time and while he is unwilling to climb stairs he will willingly go downstairs.

The Behavior of Copepods. When we pour carbonated water or beer or alcohol into an aquarium, certain crustaceans called copepods will at once swim toward the source of light, as tho they "loved" light, and appear so interested in light that they will "forget," to eat their food, if that food is placed away from the source of light. The same animals when placed in water containing strychnine or caffein, will shun the light as tho they "hated" it, and as tho they "loved" the darkness.

We know that if a galvanic current is sent thru our head we will lean involuntarily against the positive pole. If the current is sent thru an aquarium, a number of the animals swimming in it will be compelled to seek the positive pole and to remain there, others to seek the negative pole.

In the case of the laboratory dogs, a permanent modification of the nervous system caused a permanent modification of the animal's behavior, which could not be "cured," (for brain injuries do not "heal," the cells of the brain being unable to reproduce themselves), but which would probably be compensated for by gradual adaptation. In the case of the "phototropic" or "galvanotropic" animals, the modification of the nervous system was only temporary but might cause a more or less durable modification of the animals' behavior, if allowed to last a considerable length of time.

The love attraction or "erotropism" is likewise due to certain more or less lasting modifications of man's nervous system caused by the fact that his nervous system was for variable periods of time exposed to the influence of certain outside stimuli.

CHAPTER III
The Quest of The Fetish

The papers now and then tell the story of some man who was caught in the act of clipping a little girl's braid of hair. That man is what is called technically a hair fetishist. Hair is his fetish, that is the part of a woman's body which attracts him more powerfully than any other part. A search of the living quarters of that variety of "delinquents" generally reveals that they are in the habit of collecting women's tresses acquired in that fashion. The tresses are almost always of the same color.

The Hair Fetishist whose unlawful activities bring him sooner or later into the clutches of the police is a neurotic who presents to an exaggerated, abnormal extent, a trait we find in all normal human beings.

Every one of us is especially attracted by some part of the human body. The young man who raves over his sweetheart's hair, the young woman who blissfully runs her fingers thru her lover's hair are also hair fetishists. But their craving is not strong enough to lead them into committing unlawful, perverse, socially inacceptable acts.

Another widely spread type of abnormal fetishist described by novelists and psychiatrists, but which very seldom gains newspaper notoriety, is the foot and shoe fetishist, who buys or steals all sorts of shoes. He too is merely the exaggeration of the man who is delighted by the sight of a Cinderella foot or a slim ankle.

With hair and shoe fetishists, the fetish is more than a mere attraction; it is generally a powerful sexual stimulant. Such fetishists experience, while kissing or caressing their fetish, sexual gratification of the autoerotic or of the involuntary type.

Everybody a Fetishist. There are hundreds of varieties of fetishism, normal or abnormal. There is no person living who is not more or less subject to the compulsive attraction of some fetish. There is in every man or every woman something which catches the onlooker's eye first and retains his attention longest.

This varies with every human being. Ask ten men to describe one pretty woman. Every one of them will probably head the list of physical qualities he has observed in her with a different fetish. One will describe her as a blonde with a beautiful skin, rather tall and well shaped; another will state that she is a well-shaped woman, rather tall and with blonde hair; another will characterise her as a tall woman with an abundance of blonde hair, etc. I knew a man, in no way abnormal, who could not describe a pretty woman, regardless of whatever her build was, without making a gesture of the hand outlining ample breast curves.

Most Common Fetishes. Women's hair, throat, neck, shoulders, arms and breasts seem to be the most frequently mentioned fetishes. Fashion and the law recognise that fact. Whenever women plan to make a physical appeal to men or women, they dress their hair with special care and they wear low neck gowns, thereby exhibiting those various fetishes.

It will be noticed that the parts of the body constituting the most widely appreciated fetishes are those with which the nursing child comes in most intimate and continuous contact.

To the child, they mean safety, comfort, caresses, food. The color of skin or hair, the shape of neck, head and shoulders on which his glances rest while nursing or while being carried about by the mother, are the only ones which will appear "natural" and safe, hence beautiful, to him in after life.

The breasts from which he derives a perfect food, at the right temperature, which flows easily into his stomach and is assimilated without effort, the breasts, whose texture and elasticity make them pleasant to lean upon while nursing, may eventually become to his simple mind the most valuable part of the female's body.

The Breast and the Bottle. My observations on several hundred men fed at the breast or on the bottle in infancy, have revealed to me that practically all the men nursed by a woman were greatly attracted to women with well developed breasts.

The majority of men nursed on the bottle, on the other hand, preferred thin, boyish looking girls, some of them even expressing a distinct repugnance for rather buxom women.

It may be stated that of the few who did not confirm that rule there were several more or less neurotic individuals, whom an unconscious fear of incest (see Chapter V) had conditioned to fear the very type of women by whom they had been nursed.

Arms and hands, which to the nursling mean protection, service, caresses, transportation, etc., derive therefrom their great attraction as fetishes.

Feminine Fetishes. I have thus far mentioned almost exclusively fetishes from the female body. There are several reasons why feminine fetishes are far more important to both men and women than masculine fetishes. Children of both sexes are exposed to the influence of the mother's fetishes more intimately, more constantly and more "profitably" (nursing), than they are to the influence of the father's fetishes.

Hence masculine fetishes are fewer and less numerous. Woman is less of a fetishist than man. The most frequently mentioned masculine fetishes are the bodily attributes characteristic of strength, and which, hence, would afford most protection to the infant and the female.

No perverse fetishism is observed in women, no abnormal craving driving women into securing unlawfully men's hair or clothing, etc.

Some writers consider transvestite women, women who enjoy masquerading in men's clothes, as clothing fetishists, but such cases are extremely rare and can be accounted for in other ways.

Physiological Necessities. There is another reason, a physiological reason, for the great importance which men and women attach to the feminine fetishes. More sexual excitement and a greater muscular tension are necessary in the male than in the female at the time of the sexual union. The female, being physiologically submissive, can wait for her desire to grow under the influence of the male's caresses. The male, on the contrary, has to be aggressive and cannot fulfill his biological part unless his desire has been aroused by other sensations than that of the sexual union.

Hence the greater expenditure of time and effort on the part of the female to make herself attractive to the male. Hence also the long drawn courtship of flirtation thru which the female of every animal species endeavors to bring the male to the highest possible point of sexual excitement before surrendering herself to him.

Foot and Shoe Fetishism is more complicated. The mother's feet are the part of her body which the infant, crawling on the floor or attempting to walk, beholds most frequently and at the closest range.

That variety of fetish, however, should not be as strong as other fetishes more directly related to the child's nutrition, comfort and safety. When shoe fetishism become compulsive, it is a neurosis due to the repression of some erotic desire aroused in childhood by some striking incident. One case cited by Freud, illustrates that process.

"A man to whom the various sex attractions of woman now mean nothing, who in fact, can only be aroused sexually by the sight of a shoe on a foot of a certain form, is able to recall an experience he had in his sixth year and which proved decisive for the fixation of his libido. One day he sat on a stool beside his governess. She was a shriveled old maid who, that day, on account of some accident, had put a velvet slipper on her foot and stretched it out on a foot stool.

"After a diffident attempt at normal sexual activity, undertaken at the time of his puberty, a thin, sinewy foot like that of his governess, had become the sole object of his desires. The man was carried away irresistibly if other features, reminiscent of his governess, appeared in conjunction with the foot. Through this fixation, the man did not become neurotic but perverse, a foot fetishist, as we say."

I wish to call the reader's attention to the expression "after a diffident attempt at normal sexual expression." It indicates a feeling of inferiority, likely to cause failure and also increased by failure which is always in evidence in every neurotic and which drives him toward easier goals, along the line of least effort.

Some of the Freudians have suggested that foot fetishism is due to the repression of an early craving for the unpleasant odors emitted by perspiring feet. As against such a far-fetched explanation, I would offer the fact that foot and shoe are always associated in the unconscious of neurotic patients with the male and female genitals, respectively.

We find the association of shoe and genitals clearly indicated in the old custom of throwing shoes and rice at departing newlyweds (rice symbolising the fertilising seed).

Odors, sounds, tactile sensations, etc., may also be powerful fetishes or antifetishes, according to the impression they may have made on the nursling. This will be discussed in more detail in the Chapter entitled "The Senses in Love."

Fetishes may be of a non-Physical Kind. A profession may be a fetish, and so can a mental attitude, in short, anything which in childhood may have been considered as a source of safety, comfort, egotistical gratification, etc.

Age itself, is at times a fetish. Gerontophilia is a neurosis, the victims of which are only attracted to very old men or women, safety, comfort and food having been assured them probably by a grandfather or grandmother to whom they clung for neurotic reasons.

Many Fetishes are Purely Symbolical. Some women fall in love with a uniform because that type of garment symbolises to them physical strength, virility, courage, etc.

A uniform fetishist who consulted me during the war had given herself to half a dozen officers who appeared to her irresistible until they undressed or donned civilian clothes. After which she felt indifferent to them and suffered remorse.

Antifetishes, parts of the body or their symbols which repel us in persons of the opposite sex, can be due either to unpleasant experiences of childhood connected with such parts of the body or to a neurotic fear of incest. A neurotic's resistance to a mother fixation may be so strong that in his (unconscious) fear of committing incest, he shuns everything which in any woman reminds him of his mother.

A man whose violent mother and sister fixation had kept him till forty-five away from all women and made him homosexual, felt extremely uneasy and slightly ashamed in the presence of tall blonde women, the mother and sister type. While he never enjoyed greatly the company of any woman, he felt more at ease with small brunettes.

In his case, blonde hair and a high stature had become strong antifetishes.

The Quest of the Fetish means then, in last analysis, the quest of safety. If fetishes are so closely linked with sexuality, it is mainly because a feeling of safety is one of the necessary conditions for sexual potency in the male and the female alike.

As soon as fear dominates, the pelvic regions are starved of blood, for the blood is then needed in other parts of the body, head and limbs, for fight or flight. Sexual impotence is the result. This is probably why in primitive races we often find the erect phallus used as a symbol of safety, as a primitive "fetish" vouchsafing imaginary safety and confidence.

This throws an interesting sidelight upon the real meaning of morbid fetishism. As I said in one of the preceding paragraphs, every neurotic feels inferior and seeks safety. The hair fetishist, for instance, is inferior in some respect or considers himself inferior, which is about the same and has the same consequences, as far as ultimate mental or physical results are concerned.

The normal hair fetishist seeks a woman whose hair will symbolise to him the safety he enjoyed close to his mother's hair. The abnormal fetishist will crave the possession of hair which alone will place him in turn in possession of safety, a condition in which his sexual cravings will be easily satisfied. Not feeling capable of conquering a woman, however, he will cut off some one's tresses, which will symbolise to him woman, and the safety enjoyed in woman's (his mother's) arms. In that fashion, he also gratifies his craving for the line of least effort. Unwilling to face the social, economic, biological responsibilities that go with the possession of a woman, he seeks in the fetish which he steals, an easy, selfish, unsocial form of gratification. That gratification is also a regression, for it leads him back to the autoerotic practices of childhood.

Attraction or Obsession. In the normal man, then, the fetish is an attraction, influencing his choice of a mate. In the abnormal man it becomes an obsession, the fetish at times becoming infinitely more important than the part of the body it suggests, at times causing the elimination of the sexual mate which it replaces entirely.

In the normal man, the fetish, being the bearer of pleasant memories from childhood days, facilitates one's adaption to a life partner. The abnormal individual, unwilling to part with his childhood ways, which were easier and safer, either demands that the life partner be the absolute image of the person from whom he acquired his fetishes or prefers one safe fetish to any life partner.

In the next chapter we shall see how mental and physical, real and symbolic fetishes are forced upon us by the various developments of the family romance which is always accompanied by a more or less marked family feud.

CHAPTER IV
The Family Romance and the Family Feud

The craving for food and safety, gratified in our mother's arms, the craving for safety gratified by the strong father's presence, develop in our nerves automatic reactions of love or hatred (fear) toward other human beings endowed with or lacking our mother's and father's fetishes.

Exposure to pleasurable or painful stimuli in infancy produces in our nerves a modification which could be roughly compared to the modification produced surgically in the brain of the dog mentioned in Chapter II.

Even as a dog can be conditioned to "prefer" turning to the right and to "hate" (or fear) running down stairs, a human being can, thru continued exposure to the sight of red hair in infancy, become conditioned to "prefer" red hair.

Many other factors, however, complicate the question of our likes and dislikes. A child's environment contains many sources of stimulation besides the mother's and the father's fetishes, all of them varying in intensity, duration and character (pleasant or unpleasant).

Besides, the child is forced at some period of his life into a more or less sudden and more or less pleasant contact with the outside world. That contact, which at times is a conflict, often causes some of the early impressions made upon the infant's or child's nerves to be "repressed," thereby originating a conflict in the individual's nervous system.

And thus we are brought to a consideration of the family romance which various conflicts within the family circle and with the outside world, not infrequently transform into a family feud.

The Oedipus Complex. The complication designated by Freud as the Oedipus Complex is one of the most potent, altho at times one of the least obvious factors in family conflicts and in the mental disturbances which those conflicts occasion.

The Oedipus Complex is named after the Greek legend according to which Oedipus killed his father and later married his mother without being aware of their identity.

This is the form in which the Oedipus situation appears in real life:

A male child may become overattached to his mother and develop a morbid, more or less concealed, hostility to his father. The female child may become overattached to her father and manifest a more or less overt hostility to her mother.

There is no case of neurosis in which analysts do not discover a more or less marked maladjustment of that type. In fact Freud has gone as far as stating that the Oedipus Complex is the central complex of every neurotic disturbance.

The Freudian View. Freudian analysts have somewhat dramatised the Oedipus complex which they consider as due to incestuous longings. Those incestuous longings, according to Freud, are in their last analysis, a yearning of the child to return to the mother's body where the child enjoyed, in its prenatal life, absolute peace and comfort.

The average child manages to free himself gradually from the mother's body, first seeking pleasurable sensations in his own body, sucking his thumb, playing with his genitals, later becoming interested in other children like himself, finally, at puberty, seeking human beings of the opposite sex, etc.

Some children, on the other hand, never seem to free themselves from the parent of the opposite sex. They are technically designated as the victims of a mother fixation in the case of boys, of a father fixation in the case of girls.

Jung's Interpretation. Jung, head of the Swiss school of psychoanalysis, considers the Oedipus complication from a broader point of view. To him the father and mother are not real persons, but more or less symbolic and distorted figures created by the imagination of the child. The yearning of the child for its mother, its jealousy toward the father are simply due to its desire to monopolise a perfect provider and protector.

Pseudo-Incest. To Adler of Vienna, the Oedipus complex is a fiction created unconsciously by the neurotic who is trying to fall back on the father or mother for support. The boy, afraid of life and of the responsibilities imposed upon a man by a normal sexual life, is naturally inclined to cling fondly to his mother, from whom he receives a love and adoration which need not be won or paid for or reciprocated and which in their demonstrativeness only stop short of sexual gratification.

The neurotic girl dreams of monopolising the father's affection and financial support which are not to be repaid by sexual intercourse with its consequences, etc.

Freud's interpretation explains certain details of behavior in boys with a mother fixation but the yearning to return to the mother's body does not explain a father fixation in a woman.

On the other hand, Jung's explanation fails to account for some of the grossly sexual details in the behavior of the fixation child, such as great curiosity directed toward the parent of the opposite sex, at times, even, attempts on the part of a boy to possess the mother in her sleep, etc.

The Neurotic Life Plan. Adler has clearly seen that the Oedipus situation is not the cause, but merely one of the details of the neurotic life plan. A human being adopts that plan because, owing to some inferiority, real or imaginary, (real to him), he feels unable to compete with other human beings on a footing of equality. The neurosis supplies him with a short cut to power along the line of least effort. That short cut is selfish, unsocial and, hence, productive of unpleasant results. The mother-fixation man, the father-fixation woman shirk their biological duties, thereby leading an easier, cheaper, self-centered life which, in the end, vouchsafes them no real positive gratification.

What Adler has left unexplained is how the parent fixation establishes itself in the neurotic.

Imitation. The Oedipus situation is simply one of the consequences of the imitation by the child of the parent of the opposite sex.

Imitation plays a tremendous part in human life and, as far as behavior is concerned, is an infinitely more powerful factor than heredity.

Heredity endows us with a certain set of physical organs, hence with a number of potentialities. But the utilisation of those potentialities is left to the individual's destiny determined by his environment.

If the son of a splendidly developed prize fighter finds himself in an environment which countenances and lauds prize fighting, physical power will probably become his goal early in life. If his environment casts disobliging reflections on ring activities or if those activities have an unpleasant financial connotation for him, (father disabled and poor), the same boy will abstain from athletic training, remain physically undeveloped, perhaps even grow weak and stunted.

The Glands. As we shall see in another chapter, the various glands of our body have a good deal to do with the shaping of our personality but the pressure of the social herd within which we live is also a tremendous factor for it compels us to adopt as models for imitation certain physical and intellectual types which are acceptable to the herd.

The degree of the pressure exerted by the herd varies greatly with social conditions. The pressure is not the same in an Alaska camp and in a New England village. Unnoticeable in an artists' colony, it may become difficult to bear in a large family group including several members of the clergy.

Children become grown ups by imitating grown ups. A boy acquires a man's behavior by imitating his father. A girl acquires womanly manners by imitating her mother.

At the same time a boy with a strong organism and, consequently, a fair amount of self confidence, is not as slavish in his imitation of his father's ways as one who is cursed with a delicate constitution or who may have been made timid by fear-producing or humiliating experiences.

The former is more adventurous in every way and will, not only roam farther away from his home, but let his eyes also roam on men outside of the family circle, whom he will pick out as secondary models.

The weak boy, seeking safety and following the line of least effort, will cling to the closest model, his father, and in extreme cases, will identify himself with him.

The Identification Mania. An exaggerated mania for identification is always a symptom of weakness and inferiority.

The weak man joins numberless organisations and derives a great deal of pride from the mere fact of his membership in them. In general he will not allow anyone to discuss or criticise those organisations. The anonymous citizen of Chicago or Chillicothe is easily aroused by criticisms of his native city overheard elsewhere, for he identifies himself with his native city for lack of any distinction of his own. Members of so called "aristocratic" families, themselves incapable of any achievement, are most unbearable owing to their family pride. They obscurely feel that if their relationship to some more or less distinguished ancestor was taken away from them they would sink into complete obscurity. The stupid traveler who constantly flaunts the flag of his country wherever he happens to be, is also an inferior who is trying to claim all the virtues which the jingoes of his land consider as national characteristics.

Close imitation and identification with the person we imitate cannot but lead to conflicts, for it sooner or later means that we encroach upon the rights of our model.

Early Conflicts. The little boy who imitates his father, identifies himself with him and tries to "become" his father, may only provoke mirth when he dons his father's garments or carries his father's walking stick.

When he carries his imitation to the point of handling his father's razors or sampling his cigars, he may court what, to him, is a very unintelligible, illogical and humiliating form of punishment.

"If father is always right, why do I get spanked for doing what father does?" the child asks himself with a child's pitiless logic.

A profound hostility to the oppressive father may then grow in the mind of the imitative child, in no wise due to sexual complications.

This is also the way in which a rivalry may arise between son and father for the non-sexual possession of the mother, the freedom of her room and her bed, the sole enjoyment of her caresses, the sole disposal of her time, the sole domination over her.

The father enjoys all those privileges, and in order to be exactly like him, the son must also enjoy them "exclusively" which is logically impossible and leads to unconscious death wishes.

Death Wishes. The death wishes that lurk in the son's mind when his father and rival is concerned and reveal themselves thru dreams, are not simply murderous cravings. They are symbolical, like the death wishes which some fond mother may express thru her dreams when her beloved child has interfered too much with her activities in her waking hours.

The imitative boy, beaten in the race for all of his father's possessions, of which the mother is the most valuable, wishes his father "out of the way." If there are female children, the imitative boy may, after giving up the mother as an unattainable goal, adopt toward one of his sisters the attitude of protection and ownership his father assumes toward his mother. In such cases, the feud is far from being as serious as it would be otherwise. A sister fixation, it goes without saying, is far less dangerous than a mother fixation. The sister is younger than the mother, the obsession of her image being unlikely to attract the brother later to women much older than himself. The love which a sister returns is also far from being as unselfish, intelligent and indulgent as that which a mother lavishes on her child.

Almost everything which has been said about the mother fixation applies to the father fixation in girls. But we must bear in mind that owing to the tremendous biological importance of the mother, a mother fixation is likely to have a deeper influence on a boy than a father fixation on a girl.

Our Preferences. Thus it is that the "preferences" we show when grown up, for a certain human type, are determined by the appearance and behavior of the males and females which were closest to us in the formative years of our life.

In the majority of cases it is the mother type or the father type which proves most attractive to boys and girls respectively, the type being represented or symbolised by certain physical or mental fetishes.

In many cases, the mother or father type have been modified or replaced by other masculine or feminine types which took the place of the mother or father during that important period of our life.

The woman who suckled us or fed us and attended to our various physical needs, nurse or nurse maid, may become the bearer of our fetishes.

In Europe where the wet nurse and the nurse girl are infinitely more common than in this country, the ancillary type of love, love for servants and menials, is observed with much greater frequency than here.

The Southern man does not show the same repugnance as the Northern man to consort sexually with colored women of the servant class. The colored mammy's fetishes are found competing successfully in many cases with those of the white mother.

Craig's Birds. Those who believe that heredity, instinct, the call of the blood, etc., have much to do with the choice of a mate, should read reports of experiments performed by William Craig on pigeons. Ring doves and passenger pigeons never mate. When the eggs of a passenger pigeon, however, have been hatched by a ring dove, the young male passenger pigeons will, at mating time, ignore entirely the females of their species, "their flesh and blood," and mate with female ring doves (the mother image) exclusively.

The fetishes which to them meant food and safety in the nest mean to them beauty and eroticism when they reach adulthood.

CHAPTER V
Incest

The family romance has been presented by the Freudians as complicated by actual incestuous entanglements. Adler on the other hand has shown that the incestuous situation is rather an "as if" introduced by the neurotic as a part of his absurd life plan.

Barring a few exceptions, the small boy does not desire his mother sexually nor does the small girl feel erotic at the thought of her father.

That such incestuous desires arise at the time of puberty cannot be doubted. But they are observed mostly in neurotics to whom the incestuous situation suggests, as I pointed out in the previous chapter, to the boy, food, comfort, the mother's easily won love, to the girl, the protection and the attentions of the strong father. In many cases too, homosexual and incestuous practices among the children in one family mean nothing but the neurotic search for the line of least effort.

Freud seeks at times very far fetched explanations for very simple phenomena in order to show the sexual motive at the bottom of them. He states in his Introduction to Psychoanalysis that a girl may show great affection for a younger sister "as a substitute for the child she vainly wished from the father." The truth is that the older daughter, in her close imitation of her mother, also starts "mothering" a child.

"A boy," Freud states in the same book, "may take his sister as the object of his love to replace his faithless mother." He rather imitates his father and starts to protect and order about a little female of his age, which at times, when both have witnessed the parental embraces, may lead to actual incest.

The Incest Fear. Incest is at the present day the form of sexual relation which provokes the most powerful expression of disapproval on the part of civilised and uncivilised races alike. In fact the primitive races seem obsessed by a panicky fear of incest. In many tribes, brothers and sisters are not allowed to meet or speak to each other and, in certain cases, they must even avoid the sight of each other and eschew every mention of each other's names.

In the Fiji Islands, where the rules against incest are especially rigorous, there are, on the other hand, special holidays on which orgies are held in which incest becomes permissible.

In other words, the natives of those islands, while recognising the irresistible nature of the incest temptation and taking all sorts of measures in order to prevent the commission of that sin, supply at stated intervals an outlet for incestuous cravings.

Innumerable details of primitive legislation separate the son-in-law from the mother-in-law, the father-in-law from his son's bride.

The Basogas of the Upper Nile loathe incest to such a degree that they punish it even in animals whenever it can be observed among them.

Incest in Ancient Times. The horror of incest, however, is a relatively recent development in human psychology and ethics. The ancient dynasties of Egypt and Peru practiced incest. Incest was indulged in by all the archaic gods. The authors of the book of Genesis must have accepted the idea of incest as the sole means of explaining Adam's and Eve's descendants.

The horror of incest which we all feel or pretend to feel, is indeed an acquired feeling. Since every race has adopted stern legal measures to prevent incest, it can only be because a desire for incest is one of the cravings which mankind is constantly struggling against.

As Frazer says: "There is no law commanding men to eat and drink or forbidding them to put their hands in the fire. Men eat and drink and keep their hands out of the fire instinctively."

If men and women avoided incest instinctively no legislation would be needed compelling them to avoid it.

Indeed the confessions received by psychoanalysts reveal that the first sexual desires of the young are directed toward children of the opposite sex within the family circle. The many slight or serious indiscretions of an incestuous nature in which neurotic brothers and sisters indulge in infancy and childhood are generally "forgotten," that is, repressed, in later years, but analytic probing brings a great amount of such repressed material to the surface.

Since neither animals nor human beings experience any natural fear of incest, why is it that all races are officially so afraid of it?

Inbreeding. It cannot be due to the fear of race deterioration consequent upon inbreeding. Inbreeding is not necessarily a harmful process of reproduction as East and Jones have shown in their book on "Inbreeding and Outbreeding." It seems to have, at times, for instance in Athens during the classic age, led to the production of many very superior individuals.

Furthermore the primitive savages who punish incest even among domestic animals have no conception of such eugenic theories. Some of them, incredible as it may sound, do not even realise the relation of cause to effect which exists between intercourse and pregnancy.

Freud offers an explanation based upon the Darwinian hypothesis of the primal horde in which the old father kept all the females for himself and drove away the growing sons.

This state of affairs has been observed among herds of wild cattle and horses. It generally leads to the killing of the oldest bull or stallion by the younger males.

The Primal Horde. Freud assumes that this must have been the usual occurrence in the primal horde. One day the sons joined hands and killed the father.

"Though the brothers had joined forces in order to overcome the father, each was the others' rival among the women. Each one wanted to have them all to himself like the father, and in the fight of each against the others the new organization would have perished. For there was no longer any one stronger than all the rest who could have successfully assumed the role of the father. Thus there was nothing left for the brothers to do, if they wished to live together, but to erect incest prohibitions, perhaps after many difficult experiments, in the course of which they may all have renounced the women whom they desired."

In other words, the incest taboo was adopted to assure peace within the family circle, a convenience measure dictated by jealousy.

Repressed Incestuous Feelings may at times drive one into a most objectional form of behavior. A brother who in childhood was too fond of his sister (or vice versa) may, from an unconscious desire for self-protection, adopt a hostile attitude to his sister. The more attracted he was to her the more sadistic he will appear in later years.

He may even avoid all the women who would in any way suggest his sister and in that way never feel satisfied in love, for the women who cannot possibly suggest to him his sister, lack all the fetishes which would vouchsafe him safety and eroticism.

Such a man should be analysed and made to realise the incestuous cravings which he has repressed into his unconscious. His hatred would then change into affection and in his search of a mate he would logically seek the sister image which alone would insure him sexual happiness.

I have reconciled in that way several groups of brothers and sisters who had never been able to get along after puberty, altho most of them had developed a dangerous fondness for each other before puberty.

Repressed sister fixation like repressed mother fixation has been found on several occasions as one of the components of homosexualism in the man, father or brother fixation as one of the causes of frigidity in the woman.

Blood Relations. Mother or sister fixation is frequently the cause of marriage between blood relations. This sort of union has been unjustly suspected of breeding mental inferiors. We should rather say that it is the mental inferiors who seek their mate within the family circle. Unable to secure the mother or the sister as a mate, they select a woman who has as many of the family traits as possible, that they may feel more secure in her company. If a defective child is bred of such unions, it is not due to the close relationship of the parents but to the fact that too often one of the mates was deficient physically or mentally.

In this respect as in many others, self-knowledge and acceptance of one's personality, coupled with a courageous understanding of unavoidable biological facts, are the necessary conditions for perfect mental health and freedom.

The man with a mother or sister fixation, the woman with a father or brother fixation should be made aware of it, however slight or severe the fixation may be.

They must be made to realise that incestuous cravings are biological phenomena which for reasons of convenience have been made unlawful but which do not brand the individual experiencing them as a degenerate or a vicious person.

They must also be made to realise that their incestuous craving may be one of the symptoms of the neurotic search for the line of least effort, knowledge of which weakens the craving to the point of insignificance.

The individual with a biologically real incestuous fixation should accept it and seek its substitute gratification thru association with a suitable mate presenting in his or her person the fetishes of the loved parent or brother or sister.

The individual whose fixation is purely neurotic should be freed of it by analysis and allowed to seek a mate without being inhibited by ghosts.

CHAPTER VI
The Physiology of Love

A human being has met another human being of the opposite sex and is attracted to him or her by the conscious or unconscious memories which his or her physical and mental make up brings back. An organic compulsion drives a man to seek a certain woman who is to be his sexual mate. We say then that the man is in love. What is the tangible, observable, measurable meaning of the condition of being in love?

To understand this clearly we must bear in mind the principle which modern psychology is gradually adopting, that of the unity of the organism.

The Organism is a Unit which cannot, except for reasons of pure convenience, be split into entities of a contrasted character, such as body and mind, matter and soul, etc. To every physical phenomenon corresponds a simultaneous mental manifestation and vice versa. The body is the tangible aspect, the mind, the intangible aspect of the organism.

Nor can any scientific distinction be drawn between the so-called grossness of the body and the spiritual quality of the mind.

Nor can we establish in the body absolute lines of cleavage between the various organs, heart, stomach, liver or sexual organs. They are all closely interrelated and there again we find a profound unity of action. When the nerves of the "life division" of the autonomic nervous system are set working, the pupil will be contracted, the saliva flow, the heart beat more slowly, the stomach secrete gastric juice and churn food, the intestines push digested food toward the rectum, and the sexual organs fill up with blood.

When the "safety nerves" are in action the pupil is dilated, the saliva scarce, the heart beats faster, gastric activities cease or become reversed (vomiting), the intestines either stop their activity or are affected by diarrhea and the sexual organs are emptied of blood. Any stimulation applied to any of those organs will produce the specific stimulation indicated above in All The Other Organs, tho in varying degrees.

In other words perfect peace and safety promote all the activities of the "life nerves," danger and fear promote all the activities of the "safety nerves." Peace and safety build up the body and assure the continuance of the race. Danger and fear stop all the activities which are not directly concerned with fight or flight, hence weaken the organism and stop the sex life.

Peace and safety represented by the mental and physical fetishes of the mate toward whom we are driven by an organic compulsion are bound to produce in us most gratifying results.

The sight, smell and taste of good food, the sight of pleasant objects, the sound of good music, etc., produce a powerful stimulation.

Love's Stimulation, reaching us, as we shall see in another chapter, thru all the senses and thru a thousand memories, is incomparably more powerful than that of any other craving.

Nutritious food in sufficient quantities is generally synonymous with good health. Improper food in insufficient quantities is generally synonymous with bad health.

The mental connotation of good and bad food, however, is far from being as important as the mental connotation of love or lack of love. There are besides the sexual factors, such tremendous egotistical factors in the love life (as will be shown in Chapter VIII,) that love is the most powerful stimulus known and the lack of love or the loss of love the most terrible depressant for the human organism.

The Successful Lover has a good appetite, regular heart action, (hence a healthy complexion); he enjoys sleep undisturbed by nightmares, is capable of continued effort (good thyroid action), has firm muscles (regular adrenal section), is self-reliant, etc. In other words his organism is working on a hundred-per-cent basis and under the influence of that stimulation he can accomplish tasks which, under any other circumstances, would appear too difficult, and understand things which under the influence of a sluggish thyroid or bowels would have appeared very obscure.

People indifferent to physiology might attribute some of love's magic results to "inspiration," to "spiritual uplift" and other vaguely conceived factors of a romantic and sentimental nature.

I am always reminded when encountering such explanations in the literature of love, of the nuptial flight of the bee.

When a male and female bee fall in love, they both fly to a dizzy height in the direction of the sun and there perform the sexual union. To an unscientific mind of the Maeterlinckian type, there might be in that picture a beautiful symbol of love's exaltation.

The cold blooded scientist, on the other hand, will simply tell us that erotic excitement in the bee produces a large amount of irritating phototropic materials which compel the bees to fly toward the source of light.

At the end of the sexual act, the production of phototropic materials ceases and the bees come back to earth ... like lovers tired of each other.

In love the conqueror feels like a conqueror and is a hard adversary to defeat. Like the amorous bees which can reach, physically speaking, heights which they would never dream of exploring when out of love, the successful lover can rise to infinite heights physically and mentally.

The Unsuccessful Lover, on the other hand, may be, in extreme cases, a pitiful individual to contemplate.

The humiliation of defeat and the fear of other defeats, the starvation of all the senses which the love object would have gratified, produce a depression which stops temporarily all the life activities.

Appetite is lacking and there may be nausea and vomiting; diarrhea or constipation replace the normal activities of the intestine, thereby inducing weakness or autointoxication which, through a vicious circle, still increase the depression. The heart action is disturbed, which increases the uneasiness of the sufferer, his breathing is difficult, causing much sighing, the surface capillaries are emptied of blood, producing a morbid pallor, etc.

A person in that condition is incapable of continued effort in any direction. The stoppage of all the life functions induces a sense of worthlessness. The fear of defeat not infrequently drives the sufferer to suicide, which is a symbolic attempt at returning to the safest condition in which the organism ever found itself: death, the return to uterine life, to mother earth, etc.

It may, if the adrenal cortex, productive of anger and violence chemicals, has been sufficiently stimulated by suffering, provoke attempts at vengeance, cause hatred, murderous cravings, which, if indulged in, land the patient in jail, if repressed with difficulty, land him in a sanitarium.

Calf Love. Those things should be borne in mind by parents attempting, for instance, to break up some absurd infatuation which is the more overwhelming as the unexperienced lover is not restrained by the many social or financial considerations which hover in the mind of a more sophisticated person in the throes of "erotropism."

Those complications are to be borne in mind too by the psychoanalyst who must not mistake symptoms of physical deterioration due to unsatisfied love cravings with gastric or intestinal derangement due to toxic agents, and who must bend all his energies to separate what is "purely" sexual, from all the parasitic cravings of an egotistical nature which make the patient's sufferings more acute.

CHAPTER VII
The Senses in Love

Friedlander has wisely remarked that there is more sensuality than sexuality in love. Which after all means that sex is only a small part of love. It is only after the various senses have reported to the central nervous system the presence of numerous fetishes symbolising peace and safety, that the sex union is not only possible, but extremely attractive and creates a durable bond between two human beings.

Sight is naturally the most important of the senses. Like hearing, it is a long distance sense, which does not require close proximity like smell, nor close contact like taste and touch.

Thru association of memories, sight becomes the perfect, all embracing, descriptive sense, able to substitute for all the other senses.

A glance reveals not only the color, size and shape of an object, but its consistency, firmness or softness, its state of preservation or deterioration, its probable odor and taste, etc.