It  is  probably  a  failure  to  realize  this  wide  extension  of  the  term  that  has  led  to  so  much  misunderstanding  as  to  Freud's  position  in  general .sx   To  Jung  , instinct  seems  to  be  a  correlate  of  the  will  to  live  , and  the  " libido  " in  his  teaching  is  akin  to  the  elan  vital  of  Bergson .sx   On  the  other  hand  , the  Behaviourists  seem  now  to  rule  out  all  instincts .sx   In  his  earlier  book  Watson  would  seem  to  have  allowed  some  place  to  the  instinctive  activities  , but  in  his  more  recent  book  he  eliminates  instinct  , as  well  as  consciousness  , responsibility  , and  freedom  from  his  world .sx   It  should  be  noted  , however  , that  those  of  his  disciples  who  treat  of  religion  lay  great  emphasis  on  the  instinct  of  sex .sx   This  is  especially  true  of  Leuba  , who  insists  , as  strongly  as  Freud  himself  , that  religion  is  an  outgrowth  of  the  sexual  instinct  and  that  all  the  deepest  experiences  of  the  mystics  are  sublimations  of  the  libido .sx   It  will  be  seen  thus  how  varied  are  the  conceptions  of  an  instinct  among  the  Psychologists  themselves .sx   Nor  is  there  greater  agreement  as  to  the  number  of  instincts  or  groups  of  instincts .sx   Probably  the  prevailing  view  here  is  that  of  Rivers  , who  holds  that  there  are  three  main  groups  , those  making  for  ( 1  ) self-preservation  , ( 2  ) race  preservation  , and  ( 3  ) those  furthering  the  cohesion  of  the  group .sx   Others  would  group  them  all  under  the  first  two  heads .sx   Freud's  views  develop  and  change  so  much  that  it  is  one  of  the  most  difficult  tasks  , in  connection  with  his  teaching  , to  understand  what  exactly  his  views  are .sx   But  he  certainly  begins  with  two  basal  instincts  , the  sex  instinct  and  the  ego   .sx
instinct  , these  two  corresponding  roughly  with  the  race  preservation  and  self-preservation  group  of  Rivers .sx   Once  again  there  are  different  views  as  to  the  relation  of  instinct  to  emotion .sx   McDougall  thinks  there  is  a  specific  emotion  that  accompanies  the  normal  activity  of  each  instinct  , whereas  Dr.  Drever  holds  that  no  emotion  is  present  in  the  normal  unimpeded  activity  of  an  instinct  , but  comes  in  as  a  feeling  of  tension  when  the  instinct  is  impeded  and  baulked  of  its  goal .sx   Happily  , we  are  not  called  upon  to  decide  these  issues .sx   It  will  be  evident  , however  , that  the  theory  of  the  instincts  can  have  very  important  bearings  on  religion  in  general  , and  more  especially  on  religious  experience  , and  that  the  place  they  hold  in  the  teaching  of  the  Psychoanalysts  is  determinative  of  their  view  of  religion  , for  , to  them  , the  instincts  and  their  libido  , with  the  repressed  emotions  clustering  around  them    for  these  are  the  complexes    give  the  direction  and  meaning  to  the  system  as  a  whole .sx   Now  , the  importance  of  the  question  of  instincts  for  religious  psychology  centres  around  three  points .sx   In  the  first  place  , it  has  been  forced  to  the  front  by  the  fact  that  the  New  Psychology  , in  both  its  branches  , the  Behaviourist  School  and  the  Psychoanalytic  School  , regards  religion  as  a  product  , in  the  ultimate  , of  the  sex  instinct  through  the  sublimation  of  the  sex  libido .sx   The  second  is  the  question  as  to  whether  there  is  a  definite  and  specific  religious  instinct  , different  from  all  others  , or  whether  we  are  to  regard  the  religious  attitude  or  consciousness  in  its  origin  as  the  result  of  a  combination  of  instincts  , or  as  an  expression  of  any  one  of  the  ordinary  instincts  under  peculiar  circumstances  , and  in  an  environment  or  situation  that  calls  it  forth  in  a  definitely  religious  way .sx   From  this  there  comes  a  third  question .sx   Which  of  the  instincts  are  we  to  regard  as  basal  and  as  capable  of  reacting  thus  , in  a  religious  way  , when  the  right  opportunity  arises   ?sx   It  is  a  well-established  fact  that  , whilst  some  instincts  are  operative  from  the  beginning  of  life  , others  lie  dormant  and  only  awake  when  the  fitting  opportunity  comes  or  when  a  situation  arises  that  calls  it  forth .sx   
The  question  is  , Might  it  not  be  so  in  religion   ?sx   We  shall  dwell  on  these  three  points .sx   
Before  we  come  to  consider  these  three  questions  , it  is  necessary  to  protest  against  the  assumption  made  by  Psychologists  of  both  Schools  , when  they  deal  with  instinct  in  man .sx   In  respect  of  the  Behaviourists  , in  their  latest  position  , the  protest  may  not  apply  , for  the  denial  of  anything  in  the  nature  of  an  instinct  absolves  them  of  any  responsibility  in  the  matter  , except  , of  course  , in  so  far  as  they  imply  the  instincts  in  their  dealings  with  religion  , as  is  the  case  with  Leuba  and  some  others .sx   Apart  from  Watson  and  a  few  extreme  disciples  of  his  , most  of  the  New  Psychologists  treat  the  instincts  in  man  as  if  they  were  on  the  same  level  , and  regulated  by  the  same  principles  , as  instincts  in  animals .sx   But  that  assumption  is  surely  illegitimate  and  cannot  be  substantiated .sx   The  difference  between  man  , as  a  self-conscious  being  , and  an  animal  which  , though  conscious  , is  lacking  in  the  elements  of  a  self  , is  so  radical  and  deep  that  it  must  modify  every  form  of  activity  , as  well  as  all  the  deep-lying  dispositions  and  impulses  of  his  nature .sx   Self-consciousness  and  , as  an  element  in  it  , the  consciousness  of  an  ideal  self  , must  make  a  profound  difference  between  his  instincts  and  those  of  an  animal .sx   Similar  though  they  may  be  in  origin  , and  developing  out  of  the  same  primal  life  force  , the  fact  of  man's  selfhood  and  personality  must  introduce  modifications  of  a  determinative  kind .sx   This  is  surely  what  Freud  means  when  he  insists  that  there  is  a  conflict  from  the  beginning  between  the  impulses  of  the  sex  instinct  and  what  he  calls  the  ego  instinct  , or  later  the  ego  ideal .sx   The  repression  of  the  impulse  of  the  sex  instinct  by  the  ego  instinct  is  really  " the  foundation  stone  on  which  the  whole  structure  of  psychoanalysis  " '  There  is  no  such  repression  in  an  animal  , and  the  control  of  instincts  in  man  by  the  power  of  the  self  must  introduce  modifications  into  the  very  nature  and  impulse  of  his  instinctive  activities .sx   Moreover  , it  is  not  impos-   .sx
sible  that  man  in  the  course  of  the  ages  may  have  acquired  instincts  and  instinctive  habits  that  find  no  place  in  the  equipment  of  an  animal .sx   So  we  find  Hocking  speaking  of  " an  acquired  scientific  instinct .sx   " More  especially  might  it  not  be  possible  for  centuries  of  Christian  teaching  and  living  so  to  modify  the  instinctive  bases  of  man's  being  as  to  produce  something  new  in  the  Pauline  sense  of  a  " new  "  ?sx   It  certainly  has  done  so  in  some  aspects  of  life  , and  we  can  now  speak  of  a  definite  " Christian  Sentiment  " as  well  as  of  a  " Christian  Conscience .sx   " 
There  is  sufficient  ground  for  believing  that  Christianity  goes  down  to  the  basal  impulses  of  human  nature  , controlling  and  modifying  them .sx   There  is  slowly  being  developed  a  Christian  heredity  that  changes  the  very  springs  of  activity  and  brings  forth  through  the  travail  of  the  ages  a  new  thing  far  beyond  the  limit  of  possibilities  in  the  animal .sx   Animals  are  purely  creatures  of  instinct  with  power  of  learning  by  experience  certainly  , but  it  is  always  by  the  trial  and  error  method  , and  there  is  no  power  of  conceptual  thought  and  no  moral  consciousness .sx   So  they  give  way  to  the  promptings  of  their  instincts  whenever  the  occasion  arises .sx   Man  , on  the  contrary  , controls  instinct  by  intelligence  , and  even  goes  against  the  urge  of  the  instincts  , and  in  course  of  time  this  fact  must  have  modified  the  human  instincts .sx   Miss  Hinkle  considers  that  the  root  of  man's  misery  in  the  world  is  due  to  the  fact  that  he  has  to  control  and  repress  his  instincts  , whereas  the  animal  knows  nothing  of  this  misery  because  he  follows  the  impulses  of  his  instincts  at  every  turn .sx   But  it  is  also  a  fact  that  man  has  made  progress  in  the  higher  reaches  of  life  , whereas  the  animal  has  not  , and  man's  progress  has  come  largely  through  the  control  and  mastery  of  some  of  the  impulses  of  his  instinctive  nature .sx   The  secret  of  his  climb  upward  is  to  be  found  in  his  power  to  control  his  instinctive  tendencies  for  the  sake  of  higher  and  nobler  ends .sx   It  is  too  much  to  ask  us  to  believe  that  this  upwardtrend  of  his  life  has  left  the  instincts  in  man  just  as  they  were  in  his  animal  ancestors .sx   Rivers  is  certainly  justified  , then  , in  saying  that  " Animals  differ  so  enormously  from  ourselves  that  it  is  too  great  a  venture  into  the  unknown  to  base  any  distinctions  on  differences  between  their  behaviour  and  ours  , " And  he  might  have  added  that  it  is  also  too  great  an  adventure  into  the  unknown  to  base  any  conclusions  on  outward  similarities  between  their  behaviour  and  ours .sx   
A.  RELIGION  AND  THE  INSTINCT  OF  SEX   .sx
We  have  been  made  familiar  already  with  the  view  that  bases  religion  on  the  libido  and  makes  it  spring  from  the  Oedipus  Complex .sx   We  have  now  to  examine  this  point  in  some  detail .sx   There  are  in  general  three  grounds  on  which  this  position  is  based .sx   
( 1  ) There  is  the  fact  that  many  ancient  religions  had  sexual  elements  and  phallic  symbols .sx   
Then  , secondly  , there  is  the  fact  that  conversion  is  so  frequently  associated  with  adolescence  , when  the  sex  instinct  is  coming  to  its  full  development  ; and   .sx
Finally  , there  is  the  fact  that  , in  many  cases  , the  mystics  , whose  experiences  are  regarded  as  the  supreme  type  of  religious  experiences  , so  often  clothe  their  images  in  and  give  expression  to  erotic  language  , such  as  the  symbol  of  the  spiritual  marriage  with  Christ  and  the  use  of  love  language  that  suggests  the  sex  life .sx   
These  points  will  be  considered  later  in  connection  with  Conversion  and  other  facts  of  religious  experience .sx   They  can  , therefore  , be  left  over  , and  we  can  now  proceed  to  ascertain  what  the  New  Psychologists  say  on  this  question .sx   Most  of  the  quotations  already  given  under  the  subject  of  Projection  are  germane  here  , so  that  we  need  not  quote  them  again .sx   There  are  , however  , others  scattered  throughout  the  writings  of  the  leaders  of  the  School  , and  some  of  those  may  be  taken  in  addition  to  those  already  given .sx   Freud  , as  already  stated  , regards  all  the  higher  interests  of  life  as  originating  , in  the  final  issue  , from  the  Oedipus  Complex .sx   Dreams  , for  example  , are  all  due  to  repressed  sexual  wishes .sx   Further  , in  his  Analysis  of  Wit  , he  comes  to  the  conclusion  that  wit  springs  from  the  Unconscious  and  is  the  breaking  out  of  some  factor  that  eludes  the  vigilance  of  the  censor .sx   In  his  Totem  and  Taboo  , after  an  elaborate  examination  into  the  origin  of  Totemism  and  Taboo  , he  concludes  that  " The  beginnings  of  Religion  , Ethics  , Society  , and  Art  meet  in  the  Oedipus  Complex .sx   " In  this  book  he  regards  religion  as  originating  in  totemism  , a  conclusion  that  few  , if  any  , students  of  comparative  religion  would  accept  in  these  days .sx   But  the  totem  for  him  is  a  substitute  for  the  murdered  father  and  of  the  sense  of  guilt  for  the  murder  in  the  minds  of  the  sons  who  have  slain  their  father  to  secure  the  women  folk  of  the  clan  , so  that  totemism  also  is  thus  based  on  the  Oedipus  Complex .sx   Jung  , in  the  Psychology  of  the  Unconscious  ( chap.  i  ) , says   :sx   " The  secret  of  the  development  of  culture  lies  in  the  nobility  of  the  libido  , " and  so  all  the  higher  interests  have  their  root  in  sex .sx   He  adds  ( chap.  iii  ) , " The  dynamic  sources  of  religious  activity  are  those  impulses  which  in  childhood  are  withdrawn  from  incestuous  application  through  the  incest  barrier .sx   " In  chapter  iv  he  says  , " To  honour  God  is  to  honour  one's  own  vital  force  , the  libido  , " and  so  it  followsthat  all  worship  and  all  acts  of  adoration  and  sacrifice  spring  from  the  libido .sx   Later  in  the  book  he  says  definitely  , " Religion  is  the  sublimation  of  the  incestuous  libido  " ( p.  143) .sx   
Miss  Hinkle  , as  we  have  seen  ( chap.  i  ) , regards  the  teaching  of  the  School  as  having  established  psychological  determinism  , and  that  it  involves  the  acceptance  of  the  theory  of  infantile  sexuality  , whilst  Tansley  says  definitely  that  psychic  determinism  is  one  of  the  fundamental  postulates  of  psychoanalysis  , and  that  art  , music  , dancing  , and  religion  , are  instances  of  the  " Sublimation  of  the  energy   .sx ..  of  the  sex  libido .sx   "