Another reason for the adoption of this secondary symbolism is probably sometimes to be found in the fact that the ethical or religious strivings expressed in the anagogic aspects undergo a very considerable reinforcement through association with the primitive trends which manifest themselves in the Œdipus complex. The latter lie very much nearer to the ultimate sources of human feeling and emotion than do the former, which, by themselves in their abstract purity, are apt to be only too ineffectual as motives of desire and conduct. But when clothed in the symbolic form of the Œdipus complex, they at once acquire some of the primitive energy inherent in the latter and so become themselves more powerful at the same time as they serve to purify and elevate what remains of the grosser elements of the original love and hate that the child has felt towards its parents. Symbolisation of lofty aims and motives in terms of primitive emotions called up by the family relationships is thus, from this point of view, an example of the process of sublimation, whereby the energy of the simpler and cruder human tendencies becomes diverted to the service of ends of higher cultural and social value[28]. FOOTNOTES: [Footnote 21: Many of the most important contributions of Jung are contained in "Collected Papers on Analytical Psychology," 2nd. ed. 1917, translated by Constance Long, and "The Psychology of the Unconscious," translated by Beatrice Hinkle.] [Footnote 22: For an important discussion of the general laws of symbolism, see Ernest Jones's "Papers on Psycho-Analysis" 1918, 129. The whole Chapter is worth careful study in connection with the questions considered in the present chapter.] [Footnote 23: "The Interpretation of Dreams," 286.] [Footnote 24: "Problems of Mysticism and its Symbolism," translated by S. E. Jelliffe.] [Footnote 25: As Silberer points out, students of mythology had already shown the possibility of still a third interpretation, the "naturalistic" one, according to which the representations of the incest motive in myth and legend may be taken as a symbolic portrayal of certain important and impressive natural occurrences--the sequence of day and night, summer and winter etc.] [Footnote 26: "Contributions to Psycho-Analysis," translated by Ernest Jones, 214.] [Footnote 27: It is interesting to note that in the naturalistic interpretation of myths the same influences are pretty clearly at work, as when Max Müller observes that one of the advantages of this naturalistic interpretation is that it absolves us from the necessity of taking literally many of the more objectionable features of the myths as they actually stand.]