It is also believed that undergoing sexual sublimation can facilitate a mystical awakening in an individual. Jung believed sublimation to be mystical in nature, thus differing fundamentally from Freud's view of the concept. For Freud, sublimation helped explain the plasticity of the sexual instincts (and their convertibility to non-sexual ends). The concept also underpinned his psychoanalytical theories, which showed the human psyche at the mercy of conflicting impulses (such as the super-ego and the id). Jung criticized Freud for obscuring the alchemical origins of sublimation and for attempting instead to make the concept appear scientifically credible:  This criticism extends from the private sphere of his correspondence (as above) to specific papers he published on psychoanalysis:  The French psychoanalyst Jacques Lacan's exposition of sublimation is framed within a discussion about the relationship of psychoanalysis and ethics within the seventh book of his seminars. Lacanian sublimation is defined with reference to the concept "Das Ding" (later in his career Lacan termed this "objet petit a"); "Das Ding" is German for 'the thing' though Lacan conceives it as an abstract notion and one of the defining characteristics of the human condition. Broadly speaking it is the vacuum one experiences as a human being and which one endeavours to fill with differing human relationships, objects and experiences, all of which are used to plug a gap in one's psychical needs. Unfortunately, all attempts to overcome the vacuity of "Das Ding" are insufficient in wholly satisfying the individual. For this reason Lacan also considers "Das Ding" to be a non-Thing or vacuole. Lacan considers "Das Ding" a lost object ever in the process of being recuperated by Man. Temporarily the individual will be duped by his or her own psyche into believing that this object, this person or this circumstance can be relied upon to satisfy his needs in a stable and enduring manner when in fact it is in its nature that the object as such is lost. It will never be found again. Something is there while one waits for something better, or worse, but which one wants' and again '[Das Ding] is to be found at most as something missed. One doesn't find it, but only its pleasurable associations.' Human life unravels as a series of detours in the quest for the lost object or the absolute Other of the individual: 'The pleasure principle governs the search for the object and imposes detours which maintain the distance to "Das Ding" in relation to its end.'