From: drayer-rebecca@MINERVA.CIS.YALE.EDU (Dr. Beverly Crusher)
Newsgroups: alt.paranormal
Subject: Freud's Studies of the Occult
Date: 11 Jan 1993 19:24:35 -0500
Organization: Yale University Science & Engineering, New Haven, CT 06520-2158
Distribution: world
NNTP-Posting-Host: minerva.cis.yale.edu

Here's the paper on Freud's delvings into the paranormal that I promised
to post.  The purpose of this paper was to show that the phenomena Freud
studied were not true paranormal occurrences, but rather incidents that
could be explained by psychoanalytic theory.  I myself am not sure whether
or not paranormal phenomena exist; I just don't think that the ones
described here fall into that category.

With that disclaimer, here it is...


*************************************************************************



	Professor Sigmund Freud was an extraordinarily 
controversial figure in his day.  His followers adored him, 
and hailed him as a "Columbus" of the mind.  On the 
other hand, his critics, who were just as vehement, found 
his views to be outlandish and sometimes referred to him 
as "the most consummate of charlatans."(1)  Even 
today, feelings about him run to either extreme, with little 
or no middle ground.
	No doubt Freud's reputation as an eccentric was 
enhanced by his delvings into the occult.  Although it 
often seems difficult to believe, Freud spent a distinct 
portion of his professional life investigating paranormal 
phenomena.  (Ernest Jones, in his three-volume 
biography, states rather scornfully that Freud's interest 
in the paranormal represents proof of the fact "that highly 
developed critical powers may co-exist in the same 
person with an unexpected fund of credulity."(2))  Much 
as more traditional psychoanalysts might like to ignore 
this aspect of their mentor's career, it must be addressed 
in order to obtain a complete picture of Freud's 
personality.
	It is logical to wonder at this point whether Freud 
truly believed in the phenomena he spent so much time 
studying.  Most scholars tend to agree that Freud was 
basically a skeptic, but was willing to keep an open mind 
about certain aspects of the occult.  Peter Gay, author of 
a comprehensive biography, asserts in his book that 
Freud thought that most "supernatural" phenomena 
could be explained in a more naturalistic fashion.  
However, he did believe that thought transference might 
be possible under certain conditions.(3)
	Ernest Jones adopted a slightly different position 
on the subject of Freud's belief in the occult.  Despite his 
derogatory statement concerning Freud's credulity, he 
contends that equal amounts of evidence exist to either 
support or deny Freud's belief in the paranormal.  He 
calls Freud's attitude an "exquisite oscillation between 
scepticism and credulity."(4)  Jones summarizes his 
opinion by saying that for Freud, the desire to believe 
was in constant battle with a bias towards disbelief, and 
that the conflict was apparent in Freud's writings on the 
subject.(5)
	It is not the purpose of this paper to determine the 
precise extent of Freud's acceptance of paranormal 
phenomena.  Such speculation is best left to the scholars 
and biographers.  The intent of this essay is to 
demonstrate that Freud should not have believed in the 
occult, since most of the phenomena to which he ascribed 
a supernatural origin can be better explained by elements 
of modern psychoanalytic theory.
	Freud first became involved with the paranormal 
in 1905.  He published his last paper on the subject in 
1932.  During the intervening years, both he and some of 
his colleagues, particularly Carl Jung and Sndor 
Ferenczi, devoted a great deal of time and energy to the 
study of the occult.(6)  (One of Freud's favorite quotes 
during those years was, "There are more things in 
heaven and earth than are dreamed of in your 
philosophy."(7))  However, not one of the occurrences 
they witnessed or heard about would today be taken 
seriously by a respectable parapsychologist.   Instead, 
these instances can be interpreted in several different 
ways.  They could represent examples of the unconscious 
mind acting in ways that can be predicted by Freud's 
theoretical papers.  Alternatively, they could be examples 
of investigators only seeing what they wish to see.
	The occult phenomena that Freud described in his 
personal communications and published papers can be 
divided into two broad groups: phenomena that are 
associated with dreams and those that occur during 
waking hours.  These categories can be further 
subdivided into prophetic and telepathic occurrences.  
Freud also spent some time examining superstitions, 
beliefs that seemingly chance events actually have a 
hidden meaning and can predict the future.(8)  While 
superstitions are not strictly occult phenomena, they 
deserve mention here because a belief in the supernatural 
is intimately connected with them.
	Freud defined telepathy as the instantaneous 
transmission of an event between the minds of two 
people.  According to him, the individuals who are 
"telepathically" linked must share strong emotional 
ties,(9) and the event that is transmitted should be 
charged with negative emotions.(10)  This definition is 
different from the one employed by professional 
parapsychologists.  They define telepathy as  
"extrasensory awareness of another person's mental 
content or state."(11)  No mention is made about the 
necessity of an emotional link or the type of event that 
can be transmitted.  This more closely corresponds with 
Freud's definition of thought transference, a process he 
considered to be closely connected to telepathy.(12)
	Freud often thought that telepathy, if it did 
actually exist, might prove to be useful in the analytic 
setting.  Indeed, in one of his papers on technique Freud 
stated that an analyst must "turn his unconscious like a 
receptive organ towards the transmitting unconscious of 
the patient."(13)  Other psychoanalysts jumped on the 
same bandwagon.  Helene Deutsch and Istvn Holls, 
contemporaries of Freud's,(14) published papers on their 
theories of the role of the occult in psychoanalysis.  Even 
psychoanalysts unconnected to Freud became interested 
in the subject.

	Freud never made any secret of his bias towards 
a scientific explanation of mental phenomena.  He had, 
after all, first been trained as a medical doctor.  He 
described psychoanalysts as having fundamentally 
materialistic and mechanistic attitudes, even though they 
were willing to search for undetected qualities of the mind 
and soul.(15)  This inclination towards rational definitions 
extended to the occult.  
	Freud proposed a possible physical basis for 
thought transmission (which presumably could be 
extended to telepathy as well) based on an analogy with 
the telephone.  He postulated that the thoughts or other 
mental processes that are transmitted are transformed 
into physical processes such as waves or rays.(16)  Once 
these waves or rays reach their target, they are 
transformed back into the original mental processes.(17)  
Additional evidence for Freud's belief in this physical 
basis for the occult can be found in a letter of his to 
Ferenczi, in which he describes his opinion of a 
soothsayer whom they had both visited.  Freud thought 
that she had a "physiological gift" that allowed her 
access to the thoughts of others.(18)
	It is time to turn to the occult phenomena 
themselves.  Superstitions should be dealt with first.  It 
can be shown that, even though they seem connected 
with the supernatural, they are really products of the 
unconscious mind.  From there, it will be a relatively 
simple matter to extrapolate from them to the other 
supernatural happenings that Freud studied.
	A substantial portion of one of Freud's papers 
was devoted to an examination of superstitions.  In this 
paper, called "Determinism, Belief in Chance and 
Superstition -- Some Points of View," Freud described 
the phenomenology of superstitious beliefs.  According to 
him, the average person knows very little about 
psychoanalytic theory.  Because of this, the person will 
be unaware of the significance of his own chance 
actions.(19)  However, these chance actions will possess 
unconscious motivations which will attempt to find 
conscious representations.  Since the person has no other 
way to express his hidden desires, he will project them 
onto the external world(20) and will view external chance 
events as having the ability to reveal things that would 
otherwise be hidden from him.(21)
	Usually, the repressed material tends to be a 
death wish against a loved one.(22)  It is common for an 
individual to feel both love and hate for the same person.  
The hatred, however, will be imprisoned in the 
unconscious, since the person will most likely have been 
brought up to deny such negative emotions.  Since 
superstitions are usually associated with anticipations of 
trouble, it can be seen that they are really unconscious 
expectations of punishment for evil thoughts.(23)
	Interestingly, Freud compares superstitious 
people with paranoiacs.  Both, he says, will fabricate a 
supernatural reality in order to express unconscious 
processes and relationships.  It falls to science to 
recognize this fact and project it back into a psychology of 
the unconscious.(24)
	As alert as Freud was to the causes of 
superstitions, he fell prey to them nonetheless.  He was 
particularly susceptible to number superstition, the belief 
that certain numbers had a special significance.  His 
telephone number in 1899 was 14362; he was convinced 
that the last two digits represented the age at which he 
would die.  This number served to remind Freud of his 
mortality; indeed, he attributed his own superstitions to 
an unconscious desire for immortality instead of the usual 
repressed hostility.(25)
	The next topic to be covered is one on which 
Freud concentrated a great deal: the appearance of occult 
phenomena in dreams.  Freud wrote several papers 
dealing with this subject.  He repeatedly maintained, 
however, that supernatural phenomena are fundamentally 
distinct from dreams.  The two are often grouped together 
because they occur together, but the supernatural really 
has no place in the theory of dreams.  The important 
questions instead should be why the paranormal seems 
to surface repeatedly under dream conditions(26) and 
whether the phenomena involved are truly paranormal in 
nature.
	Occult phenomena tend to be linked with dreams 
for the additional reason that both seem very 
mysterious.(27)  In one of his papers, Freud remarked that 
dreams were frequently regarded as "portals to the world 
of mysticism" and were seen by the uneducated as occult 
phenomena in their own right.  However, as Freud would 
so often repeat, both dreams and their subject matter -- 
occult or mundane -- could only be understood by 
scientific investigation.(28)  Mysticism had no place in the 
study of dreams.
	Telepathic dreams were the more common type of 
"occult" dreams investigated by Freud; he very rarely 
analyzed prophetic dreams.  Naturally, he was quick to 
state that the only reason for mentioning the connection 
between telepathy and dreams was that sleep seemed to 
be conducive for the reception of telepathic 
communications.  Telepathic messages, he claimed, 
would not be treated any differently by the mind than any 
other material used in dreams.(29)  Furthermore, telepathic 
dreams should in all ways adhere strictly to the accepted 
view of dreams, since telepathy in no way altered the 
fundamental character of the dream.(30)
	According to Freud's theory of dreams, there are 
two types of dream-contents.  There is the latent dream-
content, which consists of the actual psychical material 
behind the dream, and there is the manifest dream-
content, which is the material actually remembered by the 
dreamer.(31)  A process called the dream-work serves to 
transform the latent into the manifest.(32)  
	Freud postulated that a telepathic message would 
serve as the latent dream-content.  The message would 
be distorted during the dreaming process, and hence the 
dream would not exactly reflect the nature of the 
communication.  As a result, only analysis of a telepathic 
dream would enable it to be distinguished from a 
nontelepathic one.  Freud hoped that psychoanalysis 
would be equally successful at uncovering other types of 
occult phenomena.(33)
	At this point, it is necessary to point out a flaw in 
Freud's explanation of telepathic phenomena.  If so-
called telepathic messages are modified and distorted by 
the dream work, then how is it possible to prove that 
they are indeed telepathic?  Might they just be other 
unconscious images altered beyond immediate 
recognition so that they appear to be telepathic in nature?  
If this is the case, then analysis should enable alternative 
interpretations of the dreams to be made that do not 
involve the supernatural.
	As will be subsequently proved, that is exactly 
what analysis does.  An excellent example of a 
"telepathic" dream that was stripped of its paranormal 
nature can be found in Freud's paper "Dreams and 
Telepathy," which was published in 1922.(34)  This dream 
was reported to Freud via correspondence; Freud was 
unable to interview the dreamer, whom he did not know 
personally.(35)
	The dreamer was a mature widower who had 
remarried.  His daughter from his first marriage was 
pregnant at the time of the dream, but was not expecting 
the baby for another month.  In his dream, the man vividly 
saw his second wife and the twins she had just given 
birth to.  The man gave a very detailed description of the 
newborn babies, down to the color of their hair, and 
stated that one was a boy and the other a girl.  Two days 
later, the man received a telegram stating that his 
daughter had given birth to different-sex twins at the 
approximate time of the dream.(36)
	The dreamer proceeded to offer more information 
about himself and his family situation.  He stated that he 
and his daughter were very close, and that they had 
frequently corresponded during the pregnancy.  The 
dreamer therefore felt certain that she would have 
thought about him during the delivery.  In addition, both 
the dreamer and his first wife were very fond of 
children.(37)  Finally, the man considered his second wife 
unfit to raise children.(38)
	To give Freud credit, he immediately 
acknowledged the possibility that the dream might have a 
non-paranormal explanation.  He stated that the dream 
could presumably be a manifestation of a repressed 
desire on the part of the father to violate the incest taboo 
and have his daughter bear his children.  Freud claimed 
that the appearance of the man's second wife as the 
mother of the twins represented nothing more than a 
wish that the daughter could be his second wife.(39)
	Furthermore, instead of the dream being a 
telepathic message of the birth, it might have been an 
unconscious expression of the man's belief that his 
daughter had miscalculated the length of her pregnancy 
by one month.  Therefore, instead of the babies being due 
a month from then, they would really be due at the time of 
the dream.  The appearance of twins instead of a single 
child could be explained by a wistful notion on the part of 
the man that if his first wife were still alive she would 
love to have more than one grandchild.(40)
	Therefore, this "telepathic" dream has been 
shown to be a wish-fulfillment fantasy on the part of the 
dreamer.(41)  However, despite this interpretation, Freud 
still insists that the existence of telepathy has not been 
disproved.  In "Dreams and the Occult," he states that 
the possibility of telepathy could only be dismissed if all 
the circumstances of the case were thoroughly examined, 
something he could not do because of his lack of personal 
contact with the dreamer.(42)  These are the words of a 
man who does not want to admit that the "desire to 
believe" has been made futile by the necessity of 
disbelief.
	The second type of "occult" dream that Freud 
analyzed is the prophetic dream.  He only analyzed one of 
these, and he had absolutely no qualms about stripping it 
of its supernatural character.  Instead, Freud offered a 
perfectly rational psychoanalytic interpretation that 
attributed this kind of dream to activity of the censor 
between the unconscious and the conscious.(43)
	The dream, described in "A Premonitory Dream 
Fulfilled," was related to Freud several years after its 
occurrence.  The dreamer, a woman whom Freud called 
Frau B., stated that one night she had dreamed that she 
met a certain Dr. K. at a particular spot on Vienna's main 
street.  Dr. K was a friend and had at one time been her 
physician.  The next day, Frau B. actually met Dr. K. at 
that spot.(44)
	At first glance, this dream would indeed appear to 
be premonitory, since it predicted an event which later 
came to pass.  However, Frau B. had not written down 
the dream immediately after she had woken up.  Indeed, 
there was no evidence of her having even remembered 
the dream before the meeting.(45)  This fact proved to be 
crucial to Freud's explanation of the situation.
	Freud also learned from Frau B. that she had been 
married twice.  The first time, many years before, had 
been to an elderly rich gentleman.  Several years after the 
marriage, the man lost his money, became ill with 
tuberculosis, and eventually died.  To support them, Frau 
B. began to give music lessons.  Dr. K. was extremely 
supportive, and helped her find students.(46)  
	The family barrister, also called Dr. K., managed 
the financial affairs of Herr B. during this period.  At the 
same time, he managed a different type of affair with Frau 
B.  However, Frau B.'s scruples prevented her from 
obtaining any real happiness from this relationship.(47)
	Even though the love affair was not a complete 
success, the barrister continued to offer help and support 
to Frau B.  She remembered one instance when she was 
sobbing wildly and wishing for Dr. K's presence.  At the 
exact moment of her wish, in he walked.  (Freud did not 
even consider this to be prophetic, since she probably 
thought of him a great deal and he probably visited her 
quite often.)(48)
	The dream occurred more than twenty-five years 
after these events, during which time Frau B. remarried 
and was widowed again.  This time, however, she had 
been left with money and a child.  Dr. K. the barrister was 
still involved in administering her affairs, although they 
were no longer intimate.(49)
	Based on all this information, Freud proposed the 
following interpretation of the dream.  Frau B. had been 
expecting a visit from Dr. K., but for some reason he did 
not come.  As a result, she nostalgically dreamed of the 
day when he visited at the exact moment she had wanted 
him to.  However, that period in her life had generally 
been an unhappy one, and thinking about the bygone 
romance made her uncomfortable.  As a result, the dream 
was repressed and she did not remember it when she 
awoke in the morning.(50)
	Later on that day, she went for a walk and met the 
physician Dr. K.  At that point a distorted derivative of 
the dream was able to gain access to Frau B.'s conscious 
mind.  (Freud's theory of repression states that 
derivatives of a repressed idea that are far removed from 
the actual idea will be able to enter consciousness.)(51)  
The neutral figure of the physician was substituted for the 
emotionally charged figure of the barrister.  Since both 
figures were named Dr. K., Frau B. believed that she had 
dreamt the actual rendezvous.(52)
	According to Freud's interpretation, Frau B. 
created a dream in response to an actual event.(53)  This 
phenomenon is similar to a screen memory, a psychical 
construct which plays an important role in childhood 
development.  Screen memories can be defined as 
memories of one's earliest years that are actually formed 
during later periods of emotional arousal.(54)  They are not 
entirely fabrications, since they are based on actual 
memory-traces(55), but they owe their greatest value to 
the fact that they represent repressed material in the 
unconscious.(56)  Even though Frau B.'s dream was not in 
any way involved with childhood events or memories, it 
still suggests the formation of some sort of screen 
construction.
	Besides examining dream-related occult 
phenomena, Freud also studied those that appeared in 
the conscious life of a person.  He conducted several 
experiments of his own; he attempted thought 
transference with Ferenczi and his daughter Anna(57) and 
on one occasion observed Jung as he supposedly made 
objects rattle of their own accord.(58)  However, these 
experiments were generally inconclusive.  Of more use is 
Freud's analysis of some of the spontaneous experiences 
recalled by himself or by his patients and friends.
	Freud describes many such occurrences.  He 
particularly liked to examine prophecies of fortune-tellers 
that did not come true.  He claimed that the significance 
of these prophecies did not lie in predicting the future,(59) 
but rather in supporting the existence of telepathy.(60)
	One such failed prophecy was reported by a 43 
year-old female patient of Freud's.  At the time of her 
analysis she was childless, yet she desperately wanted 
to bear children.(61)  (Freud claimed that she reason she 
wanted to bear children was so that her husband could 
replace her father, a man whose child she had 
unconsciously wanted her entire life.)  The reason why 
the patient could not have children was that her husband 
had been sterilized by an earlier illness.(62)
	Many years before coming to Freud, when the 
woman had been 27 years old, she had consulted a 
fortuneteller in the lobby of a Paris hotel.  She was very 
young-looking and had removed her wedding ring.  The 
fortuneteller, Monsieur le Professeur, prophesied that 
she would get married and have two children by age 
thirty-two.  The prophecy was never fulfilled, yet the 
woman expressed no hostility towards Monsieur le 
Professeur in her sessions with Freud.  Rather, she 
recalled the entire experience with a certain amount of 
pleasure.(63)
	Freud, upon questioning his patient, learned that 
her mother's life had proceeded along a path remarkably 
similar to that predicted by the fortune-teller.  She had 
married late (she was over thirty at the time of her 
wedding), but had managed to have two children by the 
time of her thirty-second birthday.  Therefore, if the 
fortune-teller's words were true, the patient would be in 
the same position as her mother.  To the patient, this 
identification with her mother would be tantamount to 
taking her mother's place with her father.  The patient 
could not help but feel pleasure at recollecting the 
fortune-teller's prediction of the fulfillment of her fondest 
wish.(64)
	Freud was naturally curious as to how Monsieur 
le Professeur had come up with those particular numbers.  
One theory he proposed was that his patient had 
transferred her strong unconscious desire to the fortune-
teller.  He believed that  emotionally charged thoughts 
could be transferred quite easily, especially if they were 
at the border between the conscious and the 
unconscious.(65)
	However, Freud also suggested that the patient 
herself may have inserted the numbers into the prophecy.  
After all, she was relating an incident that had occurred 
many years prior to her analysis; Freud believed it quite 
possible that she could have unconsciously falsified the 
memory.(66)  This explanation seems much more plausible, 
especially since it seems to signify the creation of a type 
of screen memory, the existence of which had already 
been successfully demonstrated in Freud's publications.
	A personal recollection of Freud's, reported in his 
paper on determinism and chance, represents another 
seemingly paranormal phenomenon that was really 
caused by the workings of the unconscious.  On the 
surface, the experience seemed prophetic in nature.  
Freud recalled taking a walk one night soon after he had 
received the title of professor.  Suddenly he experienced a 
vengeful fantasy against a couple who had refused to let 
him treat their daughter.  He imagined them returning to 
him after other treatments had failed and begging him to 
cure the little girl.  He pictured himself saying in response 
that his professional abilities were the same as they 
were when he was but a lecturer.  If they wouldn't avail 
themselves of his services then, they weren't going to 
receive them now.(67)
	At that moment, his reverie was disrupted by a 
loud voice saying, "Good day to you, Professor!"  Freud 
looked up to see the couple of whom he had just been 
thinking.  Had he really predicted the future in his 
thoughts?  Probably not; there is a simpler explanation of 
the event.(68)
	Freud had been walking down a straight, deserted 
street.  It is probable that he had looked up and seen the 
couple in the distance.  Due to the hostility he felt 
towards them he suppressed the perception and instead 
took refuge in a seemingly spontaneous fantasy.(69)  So 
much for Freud's prophetic powers.
	All the preceding examples of supposedly occult 
phenomena were proven to be natural occurrences 
instead.  There presumably exist mundane explanations 
for most of the other so-called supernatural happenings 
that are constantly being reported.  The question to 
consider now is why people persist in believing in the 
occult.
	According to Dr. George Devereux, telepathy is 
connected to infantile omnipotence fantasies.(70)  So 
perhaps, as Helene Deutsch suggests, man's belief in his 
own occult powers is a way of elevating himself to the 
level of the "Divinity which he fashioned in his own 
likeness."(71)  Or maybe belief in the paranormal is a type 
of narcissism; Freud based his studies of narcissism on 
children and primitive people, both of whom tend to 
believe in magic and the "omnipotence of thoughts."(72)
	However, I think the best explanation of why 
people believe in the occult was offered by Freud himself 
in "Psychoanalysis and Telepathy."  He stated that this 
type of belief was an attempt to regain by supernatural 
means "the lost appeal of life on this earth."(73)  This puts 
me in mind of  "Miniver Cheevy", E. A. Robinson's poem 
about a man who found no appeal in his life because he 
was born at the wrong time.

"Miniver Cheevy, born too late,
Scratched his head and kept on thinking;
Miniver coughed, and called it fate,
And kept on drinking."(74)

	Perhaps those who too fanatically believe in the occult were also 
born too late.

References

	(1) Gay, Peter.  Freud: A Life for Our Time.  New 
York: W.W. Norton and Company, 1988, p. xvi.

	(2) Jones, Ernest.  The Life and Work of Sigmund 
Freud (vol. 3), New York: Basic Books, Inc., 1957, p. 
375.

	(3) Gay, pp. 444-5.

	(4) Jones, p. 375.

	(5) Jones, p. 406.

	(6) Jones, pp. 382-383, 405.

	(7) Jones, p. 381.

	(8) Freud, Sigmund.  "Determinism, Belief in Chance 
and Superstition -- Some Points of View."  The 
Psychopathology of Everyday Life.  New York: W.W. 
Norton and Company, Inc., 1965, p. 257.

	(9) Freud, Sigmund.  "Dreams and the Occult."  
Psychoanalysis and the Occult, George Devereux, ed.  
New York: International Universities Press, Inc., 1953, p. 
95.

	(10) Jones, p. 381.

	(11) Handbook of Parapsychology, Benjamin B. 
Wolman, ed.  New York: Van Nostrand Reinhold 
Company, 1977, p. 935.

	(12) Freud, Sigmund.  "Dreams and the Occult," pp. 
97-8.  (in Devereux, Psychoanalysis and the Occult.)

	(13) Freud, Sigmund.  "Recommendations to 
Physicians Practicing Psycho-Analysis."   The Freud 
Reader, Peter Gay, ed.  New York: W.W. Norton and 
Company, Inc., 1989, p. 360.

	(14) Gay, p. 537.

	(15) Freud, Sigmund.  "Psychoanalysis and 
Telepathy."  Psychoanalysis and the Occult, George 
Devereux, ed.  New York: International Universities 
Press, Inc., 1953, p. 58.

	(16) Jones, p. 381.

	(17) Freud, Sigmund.  "Dreams and the Occult," p. 
108.  (in Devereux, Psychoanalysis and the Occult.)

	(18) Jones, pp. 384-5.

	(19) Freud, Sigmund.  "Determinism and 
Superstition,"  pp. 257-8.  (in The Psychopathology of 
Everyday Life.)

	(20) Jones, p. 378.

	(21) Freud, Sigmund.  "Determinism and 
Superstition,"  p. 258.  (in The Psychopathology of 
Everyday Life.)

	(22) Jones, p. 378.

	(23) Freud, Sigmund.  "Determinism and 
Superstition,"  p. 260.  (in The Psychopathology of 
Everyday Life.)

	(24) Ibid., pp. 258-9.

	(25) Gay, p. 58.

	(26) Freud, Sigmund.  "The Occult Significance of 
Dreams."  Psychoanalysis and the Occult, George 
Devereux, ed.  New York: International Universities 
Press, Inc., 1953, p. 87.

	(27) Ibid., p. 87.

	(28) Freud, Sigmund.  "Dreams and the Occult," p. 
91.  (in Devereux, Psychoanalysis and the Occult.)

	(29) Ibid., p. 96.

	(30) Ibid., p. 95.

	(31) Freud, Sigmund.  "On Dreams."  The Freud 
Reader, Peter Gay, ed.  New York: W.W. Norton and 
Company, Inc., 1989, p. 148.

	(32) Freud, Sigmund.  "The Dream-Work."  
Introductory Lectures on Psychoanalysis.  New York: 
W.W. Norton and Company, Inc., 1966, p. 170.

	(33) Freud, Sigmund.  "Dreams and the Occult," p. 
97.  (in Devereux, Psychoanalysis and the Occult.)

	(34) The Freud Reader, p. xliii.

	(35) Freud, Sigmund.  "Dreams and Telepathy," p. 
71.  (in Devereux, Psychoanalysis and the Occult.)

	(36) Ibid., pp. 71-2.

	(37) Ibid., pp. 72-3.

	(38) Freud, Sigmund.  "Dreams and the Occult," p. 
96.  (in Devereux, Psychoanalysis and the Occult.)

	(39) Freud, Sigmund.  "Dreams and Telepathy," pp. 
75-6.  (in Devereux, Psychoanalysis and the Occult.)

	(40) Ibid., p. 76.

	(41) Ibid., p. 76.

	(42) Freud, Sigmund.   "Dreams and the Occult," p. 
97.  (in Devereux, Psychoanalysis and the Occult.)

	(43) Freud, Sigmund.  "A Premonitory Dream 
Fulfilled."  Psychoanalysis and the Occult, George 
Devereux, ed.  New York: International Universities 
Press, Inc., 1953, p. 51.

	(44) Ibid., p. 49.

	(45) Ibid., p. 49.

	(46) Ibid., pp. 49-50.

	(47) Ibid., p. 50.

	(48) Ibid., p. 50.

	(49) Ibid., p. 50.

	(50) Ibid., p. 50.

	(51) Freud, Sigmund.  "Repression."  The Freud 
Reader, Peter Gay, ed.  New York: W.W. Norton and 
Company, Inc., 1989, p. 571.

	(52) Freud, Sigmund.  "A Premonitory Dream 
Fulfilled," pp. 50-1.  (in Devereux, Psychoanalysis and 
the Occult.)

	(53) Ibid., p. 51.

	(54) Freud, Sigmund.  "Screen Memories."  The 
Freud Reader, Peter Gay, ed.  New York: W.W. Norton 
and Company, Inc., 1989, p. 126.

	(55) Ibid., pp. 124-5.

	(56) Ibid., p. 126.

	(57) Jones, p. 395.

	(58) Jones, pp. 383-4.

	(59) Freud, Sigmund.  "Psychoanalysis and 
Telepathy," p. 59.  (in Devereux, Psychoanalysis and the 
Occult.)

	(60) Freud, Sigmund.  "The Occult Significance of 
Dreams," p. 88.  (in Devereux, Psychoanalysis and the 
Occult.)

	(61) Freud, Sigmund.  "Dreams and the Occult," pp. 
98-99.   (in Devereux, Psychoanalysis and the Occult.)

	(62) Freud, Sigmund.  "Psychoanalysis and 
Telepathy," pp. 61-62.   (in Devereux, Psychoanalysis 
and the Occult.)

	(63) Freud, Sigmund.  "Dreams and the Occult," pp. 
98-99.  (in Devereux, Psychoanalysis and the Occult.)

	(64) Ibid., p. 99.

	(65) Freud, Sigmund.  "The Occult Significance of 
Dreams," p. 89.  (in Devereux, Psychoanalysis and the 
Occult.)

	(66) Freud, Sigmund.  "Psychoanalysis and 
Telepathy," p. 65.  (in Devereux, Psychoanalysis and the 
Occult.)

	(67) Freud, Sigmund.   "Determinism and 
Superstition,"  pp. 263-4.  (in The Psychopathology of 
Everyday Life.)

	(68) Ibid., p. 264.

	(69) Ibid., p. 264.

	(70) Devereux, George.  "A Summary of Istvn 
Holls' Theories."  Psychoanalysis and the Occult, 
George Devereux, ed.  New York: International 
Universities Press, Inc., 1953, p. 199.

	(71) Deutsch, Helene.  "Occult Processes Occurring 
During Psychoanalysis."  Psychoanalysis and the Occult, 
George Devereux, ed.  New York: International 
Universities Press, Inc., 1953, p. 133.

	(72) Freud, Sigmund.  "On Narcissism: An 
Introduction."  The Freud Reader, Peter Gay, ed.  New 
York: W.W. Norton and Company, Inc., 1989, p. 547.

	(73) Freud, Sigmund.  "Psychoanalysis and 
Telepathy," p. 57.  (in Devereux, Psychoanalysis and the 
Occult.)

	(74) Collected Poems of Edwin Arlington Robinson.  
New York: The Macmillan Company, 1954, p. 348.

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(c) 1993 Rebecca Drayer
-- 
Rebecca A. Drayer, EMT-A            |    drayer@minerva.cis.yale.edu
Neurobiology major                  |    Computing Assistant
                                    |    Silliman College, Yale University