respective
propagation], i.e., to cause her to change herself back. It is not
incestuous cohabitation that is sought, but rebirth, to which one might
attain quickest by cohabitation. This, however, is not the only way,
although perhaps the original one." (Jung, Jb. ps. F., IV, pp. 266 ff.) In
another place it is said: The separation of the son from the mother
signifies the separation of man from the pairing consciousness of animals,
from the lack of individual consciousness characteristic of infantile
archaic thought. "First by the force of the incest prohibition could a
self-conscious individual be produced, who had before been, thoughtlessly
one with the genus, and only so first could the idea of the individual and
conclusive death be rendered possible. So came, as it were, death into the
world through Adam's sin. The neurotic who cannot leave his mother has
good reason; fear of death holds him there. It appears that there is no
concept and no word strong enough to express the meaning of this conflict.
Whole religions are built to give value to the magnitude of this conflict.
This struggle for expression, enduring thousands of years, cannot have the
source of its power in the condition which is quite too narrowly conceived
by the common idea of incest; much more apparently must we conceive the
law that expresses itself first and last as a prohibition against incest
as a compulsion toward domestication, and describe the religious system as
an institution that most of all takes up the cultural aims of the not
immediately serviceable impulsive powers of the animal nature, organizes
them and gradually makes them capable of sublimated employment." (Jb. ps.
F., IV, pp. 314 ff.)

Note D (274). Jung divides the libido into two currents lengthwise, one
directed forward, the other backward: "As the normal libido is like a
constant stream, which pours its waters into the world of reality, so the
resistance, dynamically regarded, is not like a rock raised in the river
bed, which is flowed over and around by the stream, but like a back
current flowing towards the source instead of towards the mouth. A part of
the soul probably wants the external object, another part, however,
prefers to return to the subjective world, whither the airy and easily
built palaces of the phantasy beckon. We could assume this duality of
human will, for which Bleuler from his psychiatric standpoint has coined
the word ambitendency, as something everywhere