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From abundant clinical material the methods of regulating self-esteem are reviewed, methods for recapturing the narcissistic feeling of omnipotence of early childhood. All these mechanisms are based upon the sharing of the weak infantile ego in the power and strength of adults, of the persons who once limited the omnipotence of the child and who therefore are considered omnipotent themselves.
The strong person has to be removed and be replaced by weakness in order to get power; or the organs that represent power have to be robbed, have to be devoured or appropriated. Another possibility is to become a part of the great one, to become fused with him, to be devoured by him. Identification is a modified equivalent of robbing and devouring. Partial identification, that is identification with an organ of the object, for instance with his penis, may replace the complete destruction of the latter. Similar mechanisms function in a certain type of homosexual, described by Nunberg, who loves strong men and who wishes to incorporate the penis of the object orally, to gain his strength in that way. Similar is the structure of certain animal phobias that are transformed later into animal love. Here the defense against anxiety is performed by identification with the aggressor (Anna Freud) that is, by taking possession of his strength. Strength and power originally are perceived materially and are represented by the mighty organs of the great: penis, fæces and so on. This is clearly to be seen in cleptomania and the psychology of collectors. Totemistic rituals (as described by Freud in Totem and Taboo) serve as defense against the repetition of the murder of the primal father. Here too, the incorporation of a fantasy of power is substituted for the cannibalistic devouring of the paternal body itself. Trophies are substitutes for those forcefully appropriated organs. In this group belong more immaterial values, like medals, flags, uniforms, symbols which are offered by