itself. On the one hand it tries to suppress itself, and on the other to free itself—this is the struggle that is called Neurosis. If this conflict were altogether clear to consciousness it would of course never give rise to neurotic symptoms; these only arise when we cannot see the other side of our character, and the urgency of the problems of that other side. In these circumstances symptoms arise which partially express what is unrecognised in the soul. The symptom is, therefore, an indirect expression of unrecognised desires, which, were they conscious, would be in violent opposition to the sufferer’s moral views. As we have already said, this dark side of the soul does not come within the purview of consciousness, and therefore the patient cannot deal with it, correct it, resign himself to it, or renounce it, for he cannot be said to possess the unconscious impulses; rather have they been repressed from the hierarchy of the conscious soul, have become autonomous complexes which can be brought again under control by analysis of the unconscious, though not without great resistance. There are a great many patients whose great boast it is that the erotic conflict does not exist for them; they are sure that the sexual question is nonsense, they have no sexuality. These people do not see that other things of unknown origin cumber their path, such as hysterical whims, underhand tricks, from which they make themselves, or those nearest them, suffer; nervous stomach-catarrh, pain here and there, irritability without reason, and a whole host of nervous symptoms. All which things show what is wrong with them, for relatively, only a few specially favoured by fate, avoid the great conflict.
Analytical psychology has already been reproached with setting at liberty the animal instincts of men, hitherto happily repressed, and causing thereby untold harm. This childish apprehension clearly proves how little trust is put in the efficacy of present-day moral principles. It is pretended that only morals can restrain men from dissoluteness; a much more efficient regulator, however, is necessity, which sets much more real and convincing bounds than any moral principles. It is true that analysis liberates animal instincts, but not,
