The Virgin assumes her feminine denial of the other sex (of man) but overcomes him by setting up a third person: I do not conceive with you but with Him. The result is an immaculate conception (therefore with neither man nor sex), conception of a God with whose existence a woman has indeed something to do, on condition that she acknowledge being subjected to it.

The Virgin assumes the paranoid lust for power by changing a woman into a Queen in heaven and a Mother of the earthly institutions (of the Chruch). But she succeeds in stifling that megalomania by putting it on its knees before the child-god.

The Virgin obstructs the desire for murder or devoration by means of a strong oral cathexis (the breast), valorization of pain (the sob) and incitement to replace the sexed body with the ear of understanding.

The Virgin assumes the paranoid fantasy of being excluded from time and death through the very flattering representation of Dormition or Assumption.

The Virgin especialy agrees with the repudiation of the other woman (which doubtless amounts basically to a repudiation of the woman's mother) by suggesting the image a A Unique Woman: alone among women, alone among mothers, alone among humans since she is without sin. But the acknowledgement of a longing for uniqueness is immediately checked by the postulate according to which uniqueness is attained only through an exacerbated masochism: a concrete woman, worthy of the feminine ideal embodied by the Virgin as an inaccessable goal, could only be a nun, a martyr or, if she is married, one who leads a life that would remove her from the 'earthly' condition and dedicate her to the highest sublimation alien to her body...