[273] But now I take a step beyond this. Here I take in much of the existentialist^a literature. The relationship of psychoanalysis, or depth psychology,^b and existentialism is a very rich one and a very interesting one, from many points of view. There is the fact, which you all know, that in drama and novel and visual arts the results of depth-psychological analysis are effective, are working, and are expressed, even. We had a whole series of plays in which depth-psychological elements were dramatically dealt with. On the other hand, in some great existentialist predecessors, such as Kierkegaard^c, and Nietzsche^d and the early Marx^e, and Feuerbach ^fand Schelling^g and others, we find anticipations of the discoveries of depth psychology with respect to the unconscious strivings in man which are often of so astonishing character that one must say that it is a great thing that Freud ^hhas rediscovered these things scientifically, with method well defined. But they are not new in this sense; you can find most of them, even in the PRE-Freudian existentialist literature, in the past. You can especially find them in the books of penance in Medieval literature, where the self-scrutiny of the monks, nuns, produced material which later disappeared under the domains of psychology-of-consciousness,ⁱ but which anticipate much of those realities. Now I came to this to show the consequence of the power of the unconscious in the cognitive realm. I want to refer here to a phenomenon which was known to prophets as well as philosophers, namely the phenomenon of blindness^j---blindness of course not in the physical sense, but in the spiritual sense. Sometimes there was almost a feeling that they are in opposition to each other. The legend that Homer^k was blind, and the self-blinding of Odysseus^l when he discovered the blindness