part of the world and in all ages has brought forth from itself and always again anew in similar forms; a power in the other world to which man gives praise, a power which creates as well as destroys, an idea necessary to life. Since, psychologically understood, the divinity is nothing else than a projected complex of representation which is accentuated in feeling according to the degree of religiousness of the individual, so God is to be considered as the representative of a certain sum of energy (libido). This energy, therefore, appears projected (metaphysically) because it works from the unconscious outwards, when it is dislodged from there, as psychoanalysis shows. As I have earlier made apparent in the "Bedeutung des Vaters," the religious instinct feeds upon the incestuous libido of the infantile period. In the principal forms of religion which now exist, the father transference seems to be at least the moulding influence; in older religions, it seems to be the influence of the mother transference which creates the attributes of the divinity. The attributes of the divinity are omnipotence, a sternly persecuting paternalism ruling through fear (Old Testament) and a loving paternalism (New Testament). These are the attributes of the libido in that wide sense in which Freud has conceived this idea empirically. In certain pagan and also in certain Christian attributes of divinity the maternal stands out strongly, and in the former the animal also comes into the greatest prominence.21 Likewise, the infantile, so closely interwoven with religious phantasies, and from time to time breaking forth so violently, is nowhere lacking.22 All this points to the sources
