opposed to reality, proves to be of unlimited effect in the neurotic’s affective life and in all that emanates from it. But if we subject him to psychoanalytic treatment, which makes his unconscious thoughts conscious to him he refuses to believe that thoughts are free and is always afraid to express evil wishes lest they be fulfilled in consequence of his utterance. But through this attitude as well as through the superstition which plays an active part in his life he reveals to us how close he stands to the savage who believes he can change the outer world by a mere thought of his. The primary obsessive actions of these neurotics are really altogether of a magical nature. If not magic they are at least anti-magic and are destined to ward off the expectation of evil with which the neurosis is wont to begin. Whenever I was able to pierce these secrets it turned out that the content of this expectation of evil was death. According to Schopenhauer the problem of death stands at the beginning of every philosophy; we have heard that the formation of the soul conception and of the belief in demons which characterize animism, are also traced back to the impression which death makes upon man. It is hard to decide whether these first compulsive and protective actions follow the principle of similarity, or of contrast, for under the conditions of the neurosis they are usually distorted through displacement upon some trifle, upon some action which in itself is quite insignificant[115]. The protective formulæ of the compulsion neurosis also have a counterpart in the incantations of magic. But the evolution of compulsive actions may be described by pointing out how these actions begin as a spell against evil wishes which are very remote from anything sexual, only to end up as a substitute for forbidden sexual activity, which they imitate as faithfully as possible. If we accept the evolution of man’s conceptions of the universe mentioned above, according to which the _animistic_ phase is _succeeded_ by the _religious_, and this in turn by the _scientific_, we have no difficulty in following the fortunes of the ‘omnipotence of thought’ through all these phases. In the animistic stage man ascribes omnipotence to himself; in the religious he has ceded it to the gods, but without seriously giving it up, for he reserves to himself the right to control the gods by influencing them in some way or other in the interest of his wishes. In the scientific attitude towards life there is no longer any room for man’s omnipotence; he has acknowledged his smallness and has submitted to death as to all other natural necessities in a spirit of resignation. Nevertheless, in our reliance upon the power of the human spirit which copes with the laws of reality, there still lives on a fragment of this primitive belief in the omnipotence of thought.