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167. S. Freud (1985, p. 398).
168. Wegner (1962, pp. 15-16, 125). 169. S. Freud (1910a, S.E., 11, e.g., pp. 81, 122; footnotes, pp. 73, 102, 103, 104, 111). 170. Merejkowski (1902/1928, pp. 112-119). 171. Merejkowski (1902/1928, pp. 13, 19, 32, 38, 61, etc.). 172. Merejkowski (1902/1928, p. 626). 173. Roazen (1975, p. 323). 174. Sachs, quoted by Roazen (1975, p. 323). The cult-like and religious aspects of Freud and his students are also noted by Fromm (1959). 175. S. Freud (1913, S.E., 13, p. 141). 176. S. Freud (1913, S.E., 13, p. 142). 177. S. Freud (1913, S.E., 13, p. 143). 178. Genesis 3:5. 179. John 5:30. 180. Luke 22:42. 181. S. Freud (1913, S.E., 13, p. 154). 182. John 10:30. 183. S. Freud (1913, S.E., 13, p. 153). 184. Vitz & Gartner (1984a, 1984b). 185. Swales (1982a). 186. S. Freud, quoted by Bakan (1958, p. 181). Freud’s involvement with the demonic, and the opposition of much of his theory to the life and principles of Jesus, combined with the competition of psychoanalytic practice with the Church, show that in some respects psychoanalysis developed as a kind of anti-Christian gnostic cult—a form of religious sect. These religious elements, presented in the guise of a new, emerging science, probably lie behind much of the widespread appeal of Freud’s thought to 20th-century intellectuals. As the scientific pretensions of psychoanalysis are removed through criticism (e.g., Grünbaum 1984), perhaps its pervasive literary and religious character will be more widely understood and publicly acknowledged. Important parts of this religious character are identified by Roazen (1975, e.g., pp. 322-331). For more on Freud’s identity as the Devil being tricked into building a church, see Roazen (1975, pp. 327-328). CHAPTER SIX 1. S. Freud & Pfister (1963). 2. A. Freud, in S. Freud & Pfister (1963, p. 11). 3. S. Freud & Pfister (1963, pp. 90-91). 4. S. Freud & Pfister (1963, p. 16). 5. S. Freud & Pfister (1963, p. 17). Not too long after, Freud gave an interpretation of a patient’s dream presented by Pfister in a Protestant religious journal (Evangelische Freiheit). The dream was interpreted by Freud as expressing both the dreamer’s belief in and doubts about the Immaculate Conception and the Virgin Birth (S. Freud & Pfister (1963, pp. 20-22). 1 have been unable to obtain Pfister’s original paper, but even if (as seems unlikely) the dreamer was a |