We have become victims of our own art. We touch people on the outsides of their bodies, and they us, but we cannot get at their insides and cannot re… - Ernest Becker

The historic value of Freud’s work is that it came to grips with the peculiar animal that man was, the animal that was not programmed by instincts to close off perception and assure automatic equanimity and forceful action. Man had to invent and create out of himself the limitations of perception and the equanimity to live on this planet. And so the core of psychodynamics, the formation of the human character, is a study in human self-limitation and in the terrifying costs of that limitation. The hostility to psychoanalysis in the past, today, and in the future, will always be a hostility against admitting that man lives by lying to himself about himself and about his world, and that character, to follow Ferenczi and Brown, is a vital lie. I particularly like the way Maslow has summed up this contribution of Freudian thought: "Freud’s greatest discover, the one which lies at the root of psychodynamics, is that the great cause of much psychological illness is the fear of knowledge of oneself —of one’s emotions, impulses, memories, capacities, potentialities, of one’s destiny. We have discovered that fear of knowledge of oneself is very often isomorphic with, and parallel with, fear of the outside world". And what is this fear, but a fear of the reality of creation in relation to our powers and possibilities: In general this kind of fear is defensive, in the sense that it is a protection of our self-esteem, of our love and respect for ourselves. We tend to be afraid of any knowledge that could cause us to despise ourselves or to make us feel inferior, weak, worthless, evil, shameful. We protect ourselves and our ideal image of ourselves by repression and similar defenses, which are essentially techniques by which we avoid becoming conscious of unpleasant or dangerous truths. The individual has to repress globally, from the entire spectrum of his experience, if he wants to feel a warm sense of inner value and basic security. This sense of value and support is something that nature gives to each animal by the automatic instinctive programming and in the pulsating of the vital processes. But man, poor denuded creature, has to build and earn inner value and security. He must repress his smallness in the adult world, his failures to live up to adult commands and codes. He must repress his own feelings of physical and moral inadequacy, not only the inadequacy of his good intentions but also his guilt and his evil intensions: the death wishes and hatreds that result from being frustrated and blocked by the adults. He must repress his parents’ inadequacy, their anxieties and terrors, because these make it difficult for him to feel secure and strong. He must repress his own anality, his compromising bodily functions that spell his mortality, his fundamental expendability in nature. And with all this, and more that we leave unsaid, he must repress the primary awesomeness of the external world.

[We are] gods with anuses.

Maslow was too broad-minded and sober to imagine that being-cognition did not have an underside; but he didn’t go far enough toward pointing out what a dangerous underside it was—that it could undermine one’s whole position in the world. It can’t be overstressed, one final time, that to see the world as it really is is devastating and terrifying. It achieves the very result that the child has painfully built his character over the years in order to avoid: it makes routine, automatic, secure, self-confident activity impossible. It makes thoughtless living in the world of men an impossibility. It places a trembling animal at the mercy of the entire cosmos and the problem of the meaning of it.