Part 91

Theoretically this case seems to show a double interest. First it verifies the connection revealed by Freud, inasmuch as the ejaculation in the dream takes place during the act of tooth-pulling. For no matter in what form a pollution may appear, we are obliged to look upon it as a masturbatic gratification which takes place without the help of mechanical excitation. Moreover the gratification by pollution in this case does not take place, as is usually the case, through an imaginary object, but it is without an object; and, if one may be allowed to say so, it is purely autoerotic, or at most it perhaps shows a slight homosexual thread (the dentist).

The second point which seems to be worth mentioning is the following: The objection is quite obvious that we are seeking here to validate the Freudian conception in a quite superfluous manner, for the experiences of the reading itself are perfectly sufficient to explain to us the content of the dream. The visit to the dentist, the conversation with the lady, and the reading of the Traumdeutung are sufficient to explain why the sleeper, who was also disturbed during the night by toothache, should dream this dream, it may even explain the removal of the sleep-disturbing pain (by means of the presentation of the removal of the painful tooth and simultaneous over-accentuation of the dreaded painful sensation through libido). But no matter how much of this assumption we may admit, we cannot earnestly maintain that the readings of Freud’s explanations have produced in the dreamer the connection of the tooth-pulling with the act of masturbation; it could not even have been made effective had it not been for the fact, as the dreamer himself admitted (‘to pull one off’) that this association had already been formed long ago. What may have still more stimulated this association in connection with the conversation with the lady is shown by a later assertion of the dreamer that while reading the Traumdeutung he could not, for obvious reasons, believe in this typical meaning of dreams of dental irritation, and entertained the wish to know whether it held true for all dreams of this nature. The dream now confirms this at least for his own person, and shows him why he had to doubt it. The dream is therefore also in this respect the fulfilment of a wish; namely, to be convinced of the importance and stability of this conception of Freud.

Footnote CJ:

A young colleague, who is entirely free from nervousness, tells me in this connection: “I know from my own experience that while swinging, and at the moment at which the downward movement had the greatest impetus, I used to get a curious feeling in my genitals, which I must designate, although it was not really pleasant to me, as a voluptuous feeling.” I have often heard from patients that their first erections accompanied by voluptuous sensations had occurred in boyhood while they were climbing. It is established with complete certainty by psychoanalyses that the first sexual impulses have often originated in the scufflings and wrestlings of childhood.

Footnote CK:

This naturally holds true only for German-speaking dreamers who are acquainted with the vulgarism “vögeln.”

Footnote CL:

Sammlung kl. Schriften zur Neurosenlehre, zweite Folge, 1909.

Footnote CM:

Cf. the author’s Three Contributions to the Sexual Theory, translated by A. A. Brill.

Footnote CN:

W. Stekel, Die Sprache des Traumes, 1911.

Footnote CO:

Alf. Adler, “Der Psychische Hermaphroditismus im Leben und in der Neurose,” Fortschritte der Medizin, 1910, No. 16, and later works in the Zentralblatt für Psychoanalyse, 1, 1910–1911.

Footnote CP:

I have published a typical example of such a veiled Oedipus dream in No. 1 of the Zentralblatt für Psychoanalyse; another with a detailed analysis was reported in the same journal, No. IV., by Otto Rank. Indeed the ancients were not unfamiliar with the symbolic interpretation of the open Oedipus dream (see O. Rank, p. 534); thus a dream of sexual relations with the mother has been transmitted to us by Julius Cæsar which the oneiroscopists interpreted as a favourable omen for taking possession of the earth (Mother-earth). It is also known that the oracle declared to the Tarquinii that that one of them would become ruler of Rome who should first kiss the mother (osculum, matri tulerit), which Brutus conceived as referring to the mother-earth (terram osculo contigit, scilicet quod ea communia mater omnium mortalium esset, Livius, I., lxi.). These myths and interpretations point to a correct psychological knowledge. I have found that persons who consider themselves preferred or favoured by their mothers manifest in life that confidence in themselves and that firm optimism which often seems heroic and brings about real success by force.

Footnote CQ:

It is only of late that I have learned to value the significance of fancies and unconscious thoughts about life in the womb. They contain the explanation of the curious fear felt by so many people of being buried alive, as well as the profoundest unconscious reason for the belief in a life after death which represents nothing but a projection into the future of this mysterious life before birth. The act of birth, moreover, is the first experience with fear, and is thus the source and model of the emotion of fear.

Footnote CR:

For such a dream see Pfister: “Ein Fall von Psychoanalytischer Seelensorge und Seelenheilung,” Evangelische Freiheit, 1909. Concerning the symbol of “saving” see my lecture, “Die Zukünftigen Chancen der psychoanalytischen Therapie,” Zentralblatt für Psychoanalyse, No. I., 1910. Also “Beiträge zur Psychologie des Liebeslebens, I. Ueber einen besonderen Typus der objektwahl beim Manne,” Jahrbuch, Bleuler-Freud, vol. ii., 1910.

Footnote CS:

Cf. the works of Bleuler and of his pupils Maeder, Abraham, and others of the Zürich school upon symbolism, and of those authors who are not physicians (Kleinpaul and others), to which they refer.

Footnote CT:

In this country the President, the Governor, and the Mayor often represent the father in the dream. (Translator.)

Footnote CU:

I may here repeat what I have said in another place (“Die Zukünftigen Chancen der psychoanalytischen Therapie,” Zentralblatt für Psychoanalyse, I., No. 1 and 2, 1910): “Some time ago I learned that a psychologist who is unfamiliar with our work remarked to one of my friends that we are surely over-estimating the secret sexual significance of dreams. He stated that his most frequent dream was of climbing a stairway, and that there was surely nothing sexual behind this. Our attention having been called to this objection, we directed our investigations to the occurrence of stairways, stairs, and ladders in the dream, and we soon ascertained that stairs (or anything analogous to them) represent a definite symbol of coitus. The basis for this comparison is not difficult to find; under rhythmic intervals and with increasing difficulty in breathing one reaches to a height, and may come down again in a few rapid jumps. Thus the rhythm of coitus is recognisable in climbing stairs. Let us not forget to consider the usage of language. It shows us that the “climbing” or “mounting” is, without further addition, used as a substitutive designation of the sexual act. In French the step of the stairway is called “la marche”; “un vieux marcheur” corresponds exactly to our “an old climber.””

Footnote CV:

In this country where the word “necktie” is almost exclusively used, the translator has also found it to be a symbol of a burdensome woman from whom the dreamer longs to be freed—“necktie—something tied to my neck like a heavy weight—my fiancée,” are the associations from the dream of a man who eventually broke his marriage engagement.