Religion as a reaction to infantile helplessness
from The Future of an Illusion (1927)
For the individual, too, life is hard to bear, just as it is for mankind in general. The civilization in which he participates imposes some amount of privation on him, and other men bring him a measure of suffering, either in spite of the precepts of his civilization or because of its imperfections. To this are added the injuries which untamed nature - he calls it Fate - inflicts on him. One might suppose that this condition of things would result in a permanent state of anxious expectation in him and a severe injury to his natural narcissism.... But how does he defend himself against the superior powers of nature, of Fate, which threaten him as they threaten all the rest?
Civilization relieves him of this task; it performs it in the same way for all alike; and it is noteworthy that in this almost all civilizations act alike. Civilization does not call a halt in the task of defending man against nature, it merely pursues it by other means. The task is a manifold one. Man's self-regard, seriously menaced, calls for consolation; life and the universe must be robbed of their terrors; moreover his curiosity, moved, it is true, by the strongest practical interest, demands an answer....
[And] this situation is nothing new. It has an infantile prototype, of which it is in fact only the continuation. For once before one has found oneself in a similar state of helplessness: as a small child, in relation to oneís parents. One had reason to fear them, and especially oneís father; and yet one was sure of his protection against the dangers one knew. Thus it was natural to assimilate the two situations... [M]an makes the forces of nature not simply into persons with whom he can associate as he would with his equals - that would not do justice to the overpowering impression which those forces make on him - but he gives them the character of a father. He turns them into gods, following in this, as I have tried to show [Totem and Taboo (1912) Essay IV], not only an infantile prototype but a phylogenetic one...
But man's helplessness remains and along with it his longing for his father, and the gods. The gods retain their threefold task: they must exorcise the terrors of nature, they must reconcile men to the cruelty of Fate, particularly as it is shown in death, and they must compensate them for the sufferings and privations which a civilized life in common has imposed on them.
from The Question of a Weltanschauung (1931)
The remarkable combination in religion of instruction, consolation and [ethical] requirements can only be understood if it is subject to a genetic analysis. This may be approached from the most striking point of the aggregate, from its instruction on the origin of the universe; for why, we may ask, should a cosmogony be a regular component of a religious system? The doctrine is, then, that the universe was created by a being resembling a man, but magnified in every respect, in power, wisdom, and the strength of his passions - an idealised super-man. Animals as creators of the universe point to the influence of totemism, upon which we shall have a few words at least to say presently. It is an interesting fact that this creator is always only a single being, even when there are believed to be many gods. It is interesting too, that the creator is usually a man, though there is far from being a lack of indications of female deities; and some mythologies actually make the creation begin with a male god getting rid of a female deity, who is degraded into being a monster. Here the most interesting problems of detail open out; but we must hurry on. Our further path is made easy to recognise, for this god-creator is undisguisedly called 'father'. Psychoanalysis infers that he really is the father, with all the magnificence in which he once appeared to the small child. A religious man pictures the creation of the universe just as he pictures his own origin.
This being so, it is easy to explain how it is that consoling assurances and strict ethical demands are combined with a cosmogony. For the same person to whom the child owed his existence, the father (or more correctly, no doubt, the parental agency compounded of the father and mother), also protected and watched over him in his helpless and feeble state, exposed as he was to all the dangers lying in wait in the external world; under his father's protection he felt safe. When a human being has himself grown up... he therefore harks back to the mnemic image of the father whom in his childhood he so greatly overvalued. He exalts the image into a deity and makes it into something contemporary and real. The affective strength of this mnemic image and the persistence of his need for protection jointly sustain his belief in God.
The third item in the religious programme, the ethical demand, also fits into this childhood situation with ease... The same father (or parental agency) which gave the child life and guarded him against its perils, taught him as well what he might do and what he must leave undone, instructed him that he must adapt himself to certain restrictions on his instinctual wishes, and made him understand what regard he was expected to have for his parents and brothers and sisters, if he wanted to become a tolerated and welcome member of the family circle and later on of larger associations. The child is brought up to a knowledge of his social duties by a system of loving rewards and punishments, he is taught that his security in life depends on his parents (and afterwards other people) loving him and on their being able to believe that he loves them. All these relations are afterwards introduced by men unaltered into their religion. Their parents' prohibitions and demands persist within them as a moral conscience. With the help of this same system of rewards and punishments, God rules the world of men. The amount of protection and happy satisfaction assigned to an individual depends on his fulfilment of the ethical demands; his love of God and his consciousness of being loved by God are the foundation of the security with which he is armed against the dangers of the external world and of his human environment. Finally in prayer he has assured himself a direct influence on the divine will and with it a share in the divine omnipotence.
In This TopicFreud and Religion
- Religion as obsessional neurosis
- Religion as an attempt to master the oedipus complex
- Religion as the 'return of the repressed'
- Religion as a reaction to infantile helplessness
- Religion as the echo of an infantile state of oneness
- Religion as a mass delusion
- Religion as a way to hold groups together
- The Question of a Weltanschauung (World View)
- The Work of Religion in Development
- Religion and truth
- Is Psychoanalysis a religion?
- Short Bibliography
- Extended Bibliography
Madonna and Child, Titian
A photographic print from Freud's collection
Sodoma: The Resurrection of Christ
A photographic print from Freud's collection