[PsychoAnalysis]
Before proceeding to read, Psycho Analysis is very complicated. I best advise you to read it from books, not on the internet. The articles on the internet do no justice in explaining Freudian thought in which a common beginner tries to grasp. And keep the information away from your young wife, future patients or people who are supposed to support you in this study, they usually shun you. Sigmund Freud is the founder of PsychoAnlaysis, in which Carl Jung was his successor. Both men are equally brilliant but have branched off later on, Jung founding his Psycho-Analytic theories. It is said that both men paved the way in new grounds in treating patients. Freud's theories helped those patients with neuroses in sexuality, while Jung's theories doctors the soul. Recommended book: "The Freud Reader" edited by Peter Gay Source: Confidential The Twin Self Psycho-Analysis emphasises that fact which has always been known to careful psychologists – the fact that “there are two of us” in the personal character of every individual, of course, if one chooses, he may add to that number, for it is a truth that, as often has been said, “each of us has the whole menagerie within him”; but in order to avoid complexity and in order to simplify the classification for practical purposes, it is sufficient to make the classification only into the two phases of the personality which we shall now present to your attention. Every “self” is really a “twin-self”. One of the twins may be called the “natural self”; the other, “the social self”. The natural self is the self as it evolved from the womb of Nature. The social self is the self that has been created, moulded and built-up by contact with the environment of the individual – by the association with other egos – by the friction with the personalities of those individuals with whom the person comes in contact. The natural is the man (or woman) as Nature produced him (or her). The social self is the man (or woman) as Society had modified him (or her). The natural self is absolutely natural, rather than artificial. The social self is largely artificial, rather than natural. In order to understand the principles and practice of Psycho-Analysis, you should study carefully the following consideration of the distinctive characteristics of each of these twin-selves. The importance of this thorough understanding will become obvious to you as you proceed, for the present we must ask you to take our word for it and to act as if you knew it were so. THE NATURAL SELF The natural self of the individual may be said to consist of the elemental wants, urges, desires and instincts of the race as these would be entirely unaffected by the repressions arising from the needs of modification of behaviour and conduct necessitated by contact and association with his fellow men and women or, in short, with human society. The natural self is the elemental self, the primitive self, the aboriginal self. Its essential characteristics are those which are found freely expressed in the earliest stages of human development, both in the individual and in the race. As Fielding says: “Therefore it is found in its typical expression in the mental life of the infant and to a lesser extent in the savage. Its main attribute is a never-ceasing demand for immediate gratification of various desires that give pleasure to the Unconscious, regardless of cost or consequence. Thus it may be said to be ego-centric, selfish, personal, anti-social. The early ancestors of the race, but recently evolved from the still lower stages of animal life, manifested, but little of the social self – they lived and acted almost altogether under the urges and motives of the natural self. There was but a slight repression of the elemental urges caused by the demands of the other individuals with whom they came in contact. Their conduct and behaviour, their rules of conduct and morals, were almost entirely egocentric and anti-social. Their natural instincts had not as yet been modified by the demands of their fellow beings and associates. They did not have to care “what people say”. They had not the burden of codes, rules, laws, taboos, civil or religious, with which their conduct and behaviour must conform to a greater or lesser extent. They were governed almost entirely by only the laws of their own instincts and urges. Biology teaches us that the past history of the race, mental as well as physical, is reproduced in the infant and young child of the present. Each child passes rapidly through the race of thousands of years of experience, to live and to outlive. Therefore, as might be expected, we are able to study the mental evolution of the race by means of a close observation of the rapid development of the human infant and young child. This is highly important, because the Unconscious always retains many of the infantile and childish attributes and qualities- it always remains more or less the natural self of the individual and therefore his Unconscious is a curious blend of infant, young child, youth, caveman, savage and aborigine, abiding ever beneath the outer covering of the social self or personality of even the most cultured, refined, moral and generally “proper” individual of the race. THE SOCIAL SELF The social self of the individual may be said to consist of the results of the repression of the natural urges, instincts and cravings of the natural self – these effects being superimposed upon and overlaying the original elemental strata of the letter, the social self begins to be superimposed upon and laid over the original natural strata of the individual very shortly after his birth. In the womb of his mother the infant was, as Ferenczi says, “in a state of unconditional omnipotence.” As Tridon says, “The foetus is omnipotent, for it has everything it needs without even wishing for it”. At birth, however, it soon has to reckon with others for food, comfort and pleasure. Before long it finds that it cannot have its own way – it must obey certain rules or else pay the price. Its instinctive egotism becomes modified – it finds that the “Not I” must be taken into consideration. Later on, it discovers the Not-I appears monstrously developed in comparison with the I. As the child grows older, it finds itself surrounded with a world of “Don’ts”. The trees of the Garden of Life are found to be filled with Forbidden Fruit. Most of the things it most wants to do are discovered to be things that it must not do. To the childish mind it must sometimes seem that wanting to do just that thing. All the tempting fruits seem to be Forbidden fruit – the child must often think that “everything that is nice is naughty”; indeed, many adults have sometimes thought the same thing and for the same reasons. Childhood is probably the most painful period of our life. There takes place a terrific transformation of values which makes a misdemeanour of many an action which in the infant was praiseworthy. The fluctuations of standards that age is harrowing. In certain respects the child must be a grown-up, in others an infant. He must respect the truth and yet many of his troubles come from the fact that he has not acquired as yet the hypocrisy where he shall conceal his displeasure or hostility or express conventional pleasure and sympathy. And so the course of repression of the natural self continues throughout youth and even into womanhood and manhood. The natural self becomes overlaid with the social self in order that the individual may become adapted to his social environment – otherwise he goes under in the struggle for existence, for Society firmly and ruthlessly suppresses those of her children who refuse to conform to her conventional rules, in at least outward appearance and form. Often the natural self seems to have been killed, but it never dies, it is always there beneath the surface awaiting a chance to express itself.

Freud = The Interpretation of Dreams SOURCE: http://www.psychwww.com/books/interp/toc.htm CHAPTER 1, Section D D. Why Dreams Are Forgotten After Waking That a dream fades away in the morning is proverbial. It is, indeed, possible to recall it. For we know the dream, of course, only by recalling it after waking; but we very often believe that we remember it incompletely, that during the night there was more of it than we remember. We may observe how the memory of a dream which in the morning was still vivid fades in the course of the day, leaving only a few trifling remnants. We are often aware that we have been dreaming, but we do not know of what we have dreamed; and we are so well used to this fact- that the dream is liable to be forgotten- that we do not reject as absurd the possibility that we may have been dreaming even when, in the morning, we know nothing either of the content of the dream or of the fact that we have dreamed. On the other hand, it often happens that dreams manifest an extraordinary power of maintaining themselves in the memory. I have had occasion to analyse, with my patients, dreams which occurred to them twenty-five years or more previously, and I can remember a dream of my own which is divided from the present day by at least thirty-seven years, and yet has lost nothing of its freshness in my memory. All this is very remarkable, and for the present incomprehensible. The forgetting of dreams is treated in the most detailed manner by Strumpell. This forgetting is evidently a complex phenomenon; for Strumpell attributes it not to a single cause, but to quite a number of causes. In the first place, all those factors which induce forgetfulness in the waking state determine also the forgetting of dreams. In the waking state we commonly very soon forget a great many sensations and perceptions because they are too slight to remember, and because they are charged with only a slight amount of emotional feeling. This is true also of many dream-images; they are forgotten because they are too weak, while the stronger images in their neighbourhood are remembered. However, the factor of intensity is in itself not the only determinant of the preservation of dream-images; Strumpell, as well as other authors (Calkins), admits that dream-images are often rapidly forgotten although they are known to have been vivid, whereas, among those that are retained in the memory, there are many that are very shadowy and unmeaning. Besides, in the waking state one is wont to forget rather easily things that have happened only once, and to remember more readily things which occur repeatedly. But most dream-images are unique experiences, * and this peculiarity would contribute towards the forgetting of all dreams equally. Of much greater significance is a third cause of forgetting. In order that feelings, representations, ideas and the like should attain a certain degree of memorability, it is important that they should not remain isolated, but that they should enter into connections and associations of an appropriate nature. If the words of a verse of poetry are taken and mixed together, it will be very difficult to remember them. "Properly placed, in a significant sequence, one word helps another, and the whole, making sense, remains and is easily and lastingly fixed in the memory. Contradictions, as a rule, are retained with just as much difficulty and just as rarely as things that are confused and disorderly." Now dreams, in most cases, lack sense and order. Dream-compositions, by their very nature, are insusceptible of being remembered, and they are forgotten because as a rule they fall to pieces the very next moment. To be sure, these conclusions are not entirely consistent with Radestock's observation (p. 168), that we most readily retain just those dreams which are most peculiar. * Periodically recurrent dreams have been observed repeatedly. Compare the collection made by Chabaneix. According to Strumpell, other factors, deriving from the relation of the dream to the waking state, are even more effective in causing us to forget our dreams. The forgetfulness of dreams manifested by the waking consciousness is evidently merely the counterpart of the fact already mentioned, namely, that the dream hardly ever takes over an orderly series of memories from the waking state, but only certain details of these memories, which it removes from the habitual psychic connections in which they are remembered in the waking state. The dream-composition, therefore, has no place in the community of the psychic series which fill the mind. It lacks all mnemonic aids. "In this manner the dream-structure rises, as it were, from the soil of our psychic life, and floats in psychic space like a cloud in the sky, quickly dispelled by the first breath of reawakening life" (p. 87). This situation is accentuated by the fact that on waking the attention is immediately besieged by the inrushing world of sensation, so that very few dream-images are capable of withstanding its force. They fade away before the impressions of the new day like the stars before the light of the sun. Finally, we should remember that the fact that most people take but little interest in their dreams is conducive to the forgetting of dreams. Anyone who for some time applies himself to the investigation of dreams, and takes a special interest in them, usually dreams more during that period than at any other; he remembers his dreams more easily and more frequently. Two other reasons for the forgetting of dreams, which Bonatelli (cited by Benini) adds to those adduced by Strumpell, have already been included in those enumerated above; namely, (1) that the difference of the general sensation in the sleeping and the waking state is unfavourable to mutual reproduction, and (2) that the different arrangement of the material in the dream makes the dream untranslatable, so to speak, for the waking consciousness. It is therefore all the more remarkable, as Strumpell himself observes, that, in spite of all these reasons for forgetting the dream, so many dreams are retained in the memory. The continual efforts of those who have written on the subject to formulate laws for the remembering of dreams amount to an admission that here, too, there is something puzzling and unexplained. Certain peculiarities relating to the remembering of dreams have attracted particular attention of late; for example, the fact that the dream which is believed to be forgotten in the morning may be recalled in the course of the day on the occasion of some perception which accidentally touches the forgotten content of the dream (Radestock, Tissie). But the whole recollection of dreams is open to an objection which is calculated greatly to depreciate its value in critical eyes. One may doubt whether our memory, which omits so much from the dream, does not falsify what it retains. This doubt as to the exactness of the reproduction of dreams is expressed by Strumpell when he says: "It may therefore easily happen that the waking consciousness involuntarily interpolates a great many things in the recollection of the dream; one imagines that one has dreamt all sorts of things which the actual dream did not contain." Jessen (p. 547) expresses himself in very decided terms: "Moreover, we must not lose sight of the fact, hitherto little heeded, that in the investigation and interpretation of coherent and logical dreams we almost always take liberties with the truth when we recall a dream to memory. Unconsciously and unintentionally we fill up the gaps and supplement the dream-images. Rarely, and perhaps never, has a connected dream been as connected as it appears to us in memory. Even the most truth-loving person can hardly relate a dream without exaggerating and embellishing it in some degree. The human mind so greatly tends to perceive everything in a connected form that it intentionally supplies the missing links in any dream which is in some degree incoherent." The observations of V. Eggers, though of course independently conceived, read almost like a translation of Jessen's words: "...L'observation des reves a ses difficultes speciales et le seul moyen d'eviter toute erreur en pareille matiere est de confier au papier sans le moindre retard ce que l'on vient d'eprouver et de remarquer; sinon, l'oubli vient vite ou total ou partiel; l'oubli total est sans gravite; mais l'oubli partiel est perfide: car si l'on se met ensuite a raconter ce que l'on n'a pas oublie, on est expose a completer par imagination les fragments incoherents et disjoints fourni par la memoire... on devient artiste a son insu, et le recit, periodiquement repete s'impose a la creance de son auteur, qui, de bonne foi, le presente comme un fait authentique, dument etabli selon les bonnes methodes...." * * ...The observation of dreams has its special difficulties, and the only way to avoid all error in such matter is to put on paper without the least delay what has just been experienced and noticed; otherwise, totally or partially the dream is quickly forgotten; total forgetting is without seriousness; but partial forgetting is treacherous: for, if one then starts to recount what has not been forgotten, one is likely to supplement from the imagination the incoherent and disjointed fragments provided by the memory.... unconsciously one becomes an artist, and the story, repeated from time to time, imposes itself on the belief of its author, who, in good faith, tells it as authentic fact, regularly established according to proper methods.... Similarly Spitta, who seems to think that it is only in the attempt to reproduce the dream that we bring order and arrangement into loosely associated dream-elements- "turning juxtaposition into concatenation; that is, adding the process of logical connection which is absent in the dream." Since we can -*test*-('") the reliability of our memory only by objective means, and since such a -*test*-('") is impossible in the case of dreams, which are our own personal experience, and for which we know no other source than our memory, what value do our recollections of our dreams possess?

Freud's Psychosexual Stages of Development
Freud's Psychosexual Stages of Development SOURCE: http://psychology.about.com/library/weekly/aa111500a.htm According to Sigmund Freud, what we do and why we do it, who we are and how we became this way are all related to our sexual drive. Differences in personalities originate in differences in childhood sexual experiences. In the Freudian psychoanalytical model, child personality development is discussed in terms of "psychosexual stages". In his "Three Essays on Sexuality" (1915), Freud outlined five stages of manifestations of the sexual drive: Oral, Anal, Phallic, Latency, and Genital. At each stage, different areas of the child's body become the focus of his pleasure and the dominant source of sexual arousal. Differences in satisfying the sexual urges at each stage will inevitably lead to differences in adult personalities. Conflicts between the sex drive and rules of society are present at every stage. A proper resolution of the conflicts will lead the child to progress past one stage and move on to the next. Failure to achieve a proper resolution, however, will make the child fixated in the present stage. The latter is believed to be the cause of many personality and behavioral disorders. 1. Oral Stage (Age 0 - 1.5) Erogenous Zone in Focus: Mouth Gratifying Activities: Nursing - eating, as well as mouth movement, including sucking, gumming, biting and swallowing. Interaction with the Environment: To the infant, the mother's breast not only is the source of food and drink, but also represents her love. Because the child's personality is controlled by the id and therefore demands immediate gratification, responsive nurturing is key. Both insufficient and forceful feeding can result in fixation in this stage. Symptoms of Oral Fixation: Smoking Constant chewing on gum, pens, pencils, etc. Nail biting Overeating Drinking Sarcasm ("the biting personality") and verbal hostility 2. Anal Stage (Age 1.5 - 3) Erogenous Zone in Focus: Anus Gratifying Activities: Bowel movement and the withholding of such movement Interaction with the Environment: The major event at this stage is toilet training, a process through which children are taught when, where, and how excretion is deemed appropriate by society. Children at this stage start to notice the pleasure and displeasure associated with bowel movements. Through toilet training, they also discover their own ability to control such movements. Along with it comes the realization that this ability gives them power over their parents. That is, by exercising control over the retention and expulsion of feces, a child can choose to either grand or resist parents' wishes. Anal Fixation Anal-Expulsive Personality: If the parents are too lenient and fail to instill the society's rules about bowel movement control, the child will derive pleasure and success from the expulsion. Individuals with a fixation on this mode of gratification are excessively sloppy, disorganized, reckless, careless, and defiant. Anal-Retentive Personality: If a child receives excessive pressure and punishment from parents during toilet training, he will experience anxiety over bowl movements and take pleasure in being able to withhold such functions. Individuals who fail to progress pass this stage are obsessively clean and orderly, and intolerant of those who aren't. They may also be very careful, stingy, withholding, obstinate, meticulous, conforming and passive-aggressive Phallic Stage (Age 4 - 5) Erogenous Zone in Focus: Genital Gratifying Activities: Masturbation and genital fondling Interaction with the Environment: This is probably the most challenging stage in a person's psychosexual development. The key event at this stage, according to Freud, is the child's feeling of attraction toward the parent of the opposite sex, together with envy and fear of the same-sex parent. In boys, this situation is called the "Oedipus Complex" (aka the Oedipal Complex), named after the young man in a Greek myth who killed his father and married his mother, unaware of their true identities. In girls, it is called the "Electra Complex". Boys, in the midst of their Oedipus Complex, often experience intense "castration anxiety", which comes from the fear of punishment from the fathers for their desire for the mothers. Girls' Electra Complex involves "penis envy". That is, according to Freud, the girl believes that she once had a penis but that it was removed. In order to compensate for its loss, the girl wants to have a child by her father. Success or failure in the Oedipus conflict is at the core of either normal psychological development or psychological disorder. If a child is able to successfully resolve the conflict, he or she will have learnt to control their envy and hostility and begin to identify with and model after the parent of their own sex, and are ready to move on to the next developmental stage. Phallic Fixation: For men: Anxiety and guilty feelings about sex, fear of castration, and narcissistic personality. For women: It is implied that women never progress past this stage fully and will always maintain a sense of envy and inferiority, although Freud asserted no certainty regarding women's possible fixations resulting from this stage. Similarly, Freud admitted uncertainty on the females' situation when he constructed the "penis envy" theory in the first place. 4. Latency (Age 5 - puberty) Erogenous Zone in Focus: None Interactions with the Environment: This is a period during which sexual feelings are suppressed to allow children to focus their energy on other aspects of life. This is a time of learning, adjusting to the social environment outside of home, absorbing the culture, forming beliefs and values, developing same-sex friendships, engaging in sports, etc. This period of sexual latency lasts five to six years, until puberty, upon which children become capable of reproduction, and their sexuality is re-awakened. 5. Genital Stage (From puberty on) Erogenous Zone in Focus: Genital Gratifying Activities: Masturbation and heterosexual relationships Interaction with the Environment: This stage is marked by a renewed sexual interest and desire, and the pursuit of relationships. Fixations: This stage does not cause any fixation. According to Freud, if people experience difficulties at this stage, and many people do, the damage was done in earlier oral, anal, and phallic stages. These people come into this last stage of development with fixations from earlier stages. For example, attractions to the opposite sex can be a source of anxiety at this stage if the person has not successfully resolved the Oedipal (or Electra) conflict at the phallic stage.