Incest (n.) need never be committed to wreck a life: the unconscious passion for the mother, too weak to compel the act, is strong enough to complicate everything.
Incest (n.) is a hazardous mask over a more dangerous passion — the inertia that wants to sink back, met in the guise of the Terrible Mother.
Incest (n.) symbolism arises because regressing libido revives the parents but cannot revive the child: an adult libido, already bound to sex, imports an incompatible incestuous character into the old bond.
Incest (n.) is desired not for cohabitation but for rebirth — the strange wish to become a child again by entering the mother.
Incest (n.) committed by the god canalizes regressive libido safely: it is the god, not the man, who possesses his mother — the Pharaoh rises as one who lives on his fathers and possesses his mothers.
Incest (n.) is, when it shows up as the mother's or anima's desire, only the unconscious wanting to be noticed — reject it and Chryse becomes a venomous serpent.
Incest (n.) is not a universal tendency; that it occasionally happens proves no more than murder proves a universal homicidal mania.
Incest (n.) as a fantasy may be less the repressed secret than a hiding-place — repressed religious ideas blow up everything we blame our parents for to fantastic proportions.
Incest (n.) as kinship libido is the endogamous tendency which, no longer satisfied owing to the increasing strangeness of the marriage partner, regresses and activates the unconscious.
Incest (n.) is the Freudian reading of renewal rites as regression — a neurotic misunderstanding; otherwise mankind's highest achievements would be the perverted wishes of children and "childish" would lose its meaning.
Incest (n.) as the alchemical brother-sister union stands for the conjunction of all opposites — and the son's death by vanishing into the body of Beya completes the spirit's descent into matter.
Incest (n.) is the morally obnoxious form given to the conflict that surfaces when the unconscious is remembered — never lacking moral complications, which is why the king preferred to stay unconscious.
Incest (n.) as a fixation, once Freud laid it on the dining-room table, aroused salutary doubts about parents who live only for their children — doubts that, for reasons of health, should not be pushed too far.
Incest (n.) is not what the regressing patient seeks in his parents — he usually feels a genuine horror of it; he seeks the innocence, security, reciprocated love and faith of childhood.
Incest (n.) appears in fantasies that were perhaps never repressed at all — never conscious in the first place, they stay unconscious until the analytical method drags them into daylight.
Incest (n.) may be a genuine instinct — for a thing that is not liked and desired generally requires no prohibition.
The Incest (n.) element (n.) is the hiding place for all the most secret, shamefaced, grotesque and at the same time most sacred feelings that give human relationships their power — twining round parents and children like an octopus's tentacles.
Incest (n.) symbolizes union with one's own being — individuation, becoming a self — which is why it exerts an unholy fascination, and why the first gods were believed to propagate incestuously.
Incest (n.) expresses kinship libido, an instinct that like a sheep-dog keeps the family group intact — held in check by the pull toward strangers; the best compromise is a first cousin.
Incest (n.) turns out, in a child's symptoms, often to be the parents' — a father unconsciously in love with his daughter, a mother flirting with her son — and the children act the parts allotted to them.