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CHAPTER II
THE PROBLEM OF SUBLIMATION
1N any discussion of psychological phenomena bearing a
resemblance to religious conversion and regeneration, the
question of sublimation becomes important. The idea of
sublimation seems to have originated with Nietzsche, who
constantly made use of it. He insists, for example, that the
‘sexual’ urge can be ‘elevated’ into disinterested love of
mankind or into adoration of the Virgin Mary or the saints. He
points out, moreover, how well aware every creative artist is 6f
the danger of satisfying the sexual desire during periods of
spiritual tension and maturation. Creative work needs and
uses all the vital energies.
It is, of course, to Freud and the psycho-analysts that we owe
our modern concepts of sublimation. The popular idea of
Freud’s teaching is that all our behaviour, including what we
call the spiritual life, is derived from one primitive source or
principle of energy called ‘libido’. The term is difficult to
define but may be said to denote the psychic element in
sexuality. Freud himself, however, seems to think in terms of a number
of partial urges which together constitute libido. These are not
primary but originate from a deeper urge, itself not sexual,
which becomes sexual at some stage of its development.
Nevertheless Freud’s classification of the greater part of
human activities as sexual or libidinous in origin cannot be
explained away, and it provides the key to the philosophy of
psycho-analysis.
What Does Sublimation Mean?
Freud defines sublimation as the diversion of the primitive
urge from the goal of sexual satisfaction to another that is
nonsexual. Pfister, the Swiss clergyman and Freud’s pupil, says that
this diversion must be to activity on a higher plane of ethical
value. The same thought is expressed by Kaila in his book
The Psychology of the Personality. This author shows that he not
only accepts the possibility of an urge being ‘elevated’ but also
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