ogenic
"complexes") of the psyche, towards which the research is directed. Firmly
advancing in spite of the limitations, we lay bare these roots of the soul
that strive to cling to the unconscious. Those are the disfigured elements
just mentioned; all of the items of the spiritual inventory from which the
person in question has toilsomely "worked himself out" and from which he
supposes himself free. They must be silent because they stand in some
contradictory relation to the character in which the person has clothed
himself; and if they, the subterranean elements still try to announce
themselves, he hurls them back immediately into their underworld; he
allows himself to think of nothing that offends too much his attitudes,
his morality and his feelings. He does not give verbal expression to the
disturbers of the peace that dwell in his heart of hearts.

The mischief makers are, however, merely repressed, not dead. They are
like the Titans [On this similarity rests the psychologic term "titanic,"
used frequently by me in what follows.] which were not crushed by the gods
of Olympus, but only shut up in the depths of Tartarus. There they wait
for the time when they can again arise and show their faces in daylight.
The earth trembles at their attempts to free themselves. Thus the titanic
forces of the soul strive powerfully upward. And as they may not live in
the light of consciousness they rave in darkness. They take the main part
in the procreation of dreams, produce in some cases hysterical symptoms,
compulsion ideas and acts, anxiety neuroses, etc. The examination of these
psychic disturbances is not without importance for our later researches.

Psychoanalysis, which has not at any time been limited to medical
practice, but soon began with its torch to illumine the activity of the
human spirit in all its forms (poetry, myth-making, etc.), was decried as
pernicious in many quarters. [The question as to how widely psychoanalysis
may be employed would at this time lead us too far, yet it will be
considered in Sect. 1, of the synthetic part of this volume.] Now it is
indeed true that it leads us toward all kinds of spiritual refuse. It does
so, however, in the service of truth, and it would be unfortunate to deny
to truth its right to justify itself. Any one determined to do so could in
that case defend a theory that sexual maladies are acquired by catching a
cold.

The spiritual refuse that psychoanalysis uncovers is like