Religion as a mass delusion
Civilization and its Discontents (1931)
In my Future of an Illusion (1927) I was concerned much less with the deepest sources of the religious feeling than with what the common man understands by his religion - with the system of doctrines and promises which on the one hand explains to him the riddles of this world with enviable completeness, and, on the other, assures him that a careful Providence will watch over his life and will compensate him in a future existence for any frustrations he suffers here. The common man cannot imagine this Providence otherwise than in the figure of an enormously exalted father. Only such a being can understand the needs of the children of men and be softened by their prayers and placated by the signs of their remorse. The whole thing is so patently infantile, so foreign to reality, that to anyone with a friendly attitude to humanity it is painful to think that the great majority of mortals will never be able to rise above this view of life. It is still more humiliating to discover how a large number of people living today, who cannot but see that this religion is not tenable, nevertheless try to defend it piece by piece in a series of pitiful rearguard actions. One would like to mix among the ranks of the believers in order to meet these philosophers, who think they can rescue the God of religion by replacing him by an impersonal shadowy and abstract principle, and to address them with the warning words: 'Thou shalt not take the name of the Lord thy God in vain!' And if some of the great men of the past acted in the same way, no appeal can be made to their example: we know why they were obliged to.
Let us return to the common man and to his religion - the only religion which ought to bear that name...
Life, as we find it, is too hard for us; it brings us too many pains, disappointments and impossible tasks. In order to bear it we cannot dispense with palliative measures. 'We cannot do without auxiliary constructions', as Theodor Fontane tells us in his novel Effi Briest (1895). There are perhaps three such measures: powerful deflections, which cause us to make light of our misery; substitutive satisfactions, which diminish it; and intoxicating substances, which make us insensitive to it. Something of the kind is indispensable. Voltaire has deflections in mind when he ends Candide with the advice to cultivate oneís garden; and scientific activity is a deflection of this kind, too. The substitutive satisfactions, as offered by art, are illusions in contrast to reality, but they are none the less psychically effective, thanks to the role which phantasy has assumed in mental life. The intoxicating substances influence our body and alter its chemistry. It is no simple matter to see where religion has its place in this series. We must look further afield...
People who are receptive to the influence of art cannot set too high a value on it as a source of pleasure and consolation in life. Nevertheless the mild narcosis induced in us by art can do no more than bring about a transient withdrawal from the pressure of vital needs, and it is not strong enough to make us forget real misery.
Another procedure operates more energetically and more thoroughly. It regards reality as the sole enemy and as the source of all suffering, with which it is impossible to live, so that one must break off all relations with it if one is to be in any way happy. The hermit turns his back on the world and will have no truck with it. But one can do more than that; one can try to re-create the world, to build up in its stead another world in which its most unbearable features are eliminated and replaced by others that are in conformity with oneís own wishes. But whoever, in desperate defiance, sets out upon this path to happiness will as a rule attain nothing. Reality is too strong for him. He becomes a madman, who for the most part finds no one to help in carrying through his delusion. It is asserted, however, that each one of us behaves in some one respect like a paranoic, corrects some aspect of the world which is unbearable to him by the construction of a wish and introduces this delusion into reality. A special importance attaches to the case in which this attempt to procure a certainty of happiness and a protection against suffering through a delusional remoulding of reality is made by a considerable number of people in common. The religions of mankind must be classed among the mass-delusions of this kind. No one, needless to say, who shares a delusion ever recognizes it as such...
Christopher Haizman was a seventeenth century painter who developed an elaborate delusion regarding a pact with the devil. He left paintings and writings which Freud analysed in his essay 'A sevententh century demonological neurosis' (1923)
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
Luca Signorelli: Preaching and Works of the Anti-Christ
Christopher Haizman's second portrait of the Devil