a direct result of the repression burdening it at every place where it does not belong, and makes use of such an indirect manner of expression that one may expect to meet it suddenly almost anywhere. Thus the idea of the intimate comprehension of a human soul, which is in reality something very beautiful and pure, is soiled and disagreeably distorted through the entrance of the indirect sexual meaning.[628] The secondary meaning or, better expressed, the misuse, which repressed and denied sexuality forces upon the highest soul functions, makes it possible, for example, for certain of our opponents to scent in psychoanalysis prurient erotic confessionals. These are subjective wish-fulfilment deliria which need no contra arguments. This misuse makes the wish to be “understood” highly suspicious, if the natural demands of life have not been fulfilled. Nature has _first claim_ on man; only long afterwards does the luxury of intellect come. The mediæval ideal of life for the sake of death needs gradually to be replaced by a natural conception of life, in which the normal demands of men are thoroughly kept in mind, so that the desires of the animal sphere may no longer be compelled to drag down into their service the high gifts of the intellectual sphere in order to find an outlet. We are inclined, therefore, to consider the dreamer’s wish for understanding, first of all, as a repressed striving towards the natural destiny. This meaning coincides absolutely with psychoanalytic experience, that there are countless neurotic people who apparently are prevented from experiencing life because they have an unconscious and often also a conscious repugnance to the sexual fate, under which they imagine all kinds of ugly things. There is only too great an inclination to yield to this pressure of the unconscious sexuality and to experience the dreaded (unconsciously hoped for) disagreeable sexual experience, so as to acquire by that means a legitimately founded horror which retains them more surely in the infantile situation. This is the reason why so many people fall into that very state towards which they have the greatest abhorrence. That we were correct in our assumption that, in Miss Miller, it is a question of the battle for independence is shown by her statement that the hero’s departure from his father’s house reminds her of the fate of the young Buddha, who likewise renounced all luxury to which he was born in order to go out into the world to live out his destiny to its completion. Buddha gave the same heroic example as did Christ, who separated from his mother, and even spoke bitter words (Matthew, chap. x. v. 34): “Think not that I am come to send peace on earth: I came not to send peace, but a sword. (35) “For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. (36) “And a man’s foes shall be they of his own household.