{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_27755/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_27755","id":"gutenberg_27755","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/27755","summary":null,"tags":["Alchemy","Category: Mythology, Legends & Folklore","Category: Philosophy & Ethics","Category: Psychiatry/Psychology","Category: Religion/Spirituality","Society of Rosicrucians","Symbolism (Psychology)"],"text":"Hidden Symbolism of\n\n                       ALCHEMY and the OCCULT ARTS\n\n       (Formerly titled: _Problems of Mysticism and Its Symbolism_)\n\n                         by Dr. Herbert Silberer\n\n              Translated by Smith Ely Jelliffe, M.D., Ph.D.\n\n                         Dover Publications, Inc.\n\n                                 New York\n\n                                   1971\n\n\n\n\n\nCONTENTS\n\n\nTranslator\u2019s Preface\nPart I. The Parable.\n   Section I. The Parable.\n   Section II. Dream And Myth Interpretation.\nPart II. Analytic Part.\n   Section I. Psychoanalytic Interpretation Of The Parable.\n   Section II. Alchemy.\n   Section III. The Hermetic Art.\n   Section IV. Rosicrucianism And Freemasonry.\n   Section V. The Problem Of Multiple Interpretation.\nPart III. Synthetic Part.\n   Section I. Introversion And Regeneration.\n      A. Introversion And Intro-Determination.\n      B. Effects Of Introversion.\n      C. Regeneration.\n   Section II. The Goal Of The Work.\n   Section III. The Royal Art.\nNotes.\nBibliography.\nIndex.\nFootnotes\n\n\n\n\n\n\nThis Dover edition, first published in 1971, is an unabridged and\nunaltered republication of the work originally published by Moffat, Yard\nand Company, New York, in 1917 under the title _Problems of Mysticism and\nits Symbolism_.\n\n_International Standard Book Number: 0-486-20972-5_\n_Library of Congress Catalog Card Number: 74-176356_\n\n\n\n\n\nTRANSLATOR\u2019S PREFACE\n\n\nProminent among the stones of a fireplace in my country den, one large\nrounded giant stands out. It was bourne by the glacial streams from a more\nnorthern resting place and is marked by a fossil of a mollusk that\ninhabited northern seas many million years ago. Yet in spite of the eons\nof time that have passed it can be compared with specimens of mollusks\nthat live to-day. Down through the countless centuries the living stream\nhas carved its structural habitations in much the same form. The science\nof Paleontology has collected this history and has attempted a\nreconstruction of life from its beginnings.\n\nThe same principle here illustrated is true for the thought-life of\nmankind. The forms in which it has been preserved however are not so\nevident. The structuralizations are not so definite. If they were,\nevolution would not have been possible for the living stream of energy\nwhich is utilized by mind-stuff cannot be confined if it would advance to\nmore complex integrations. Hence the products of mind in evolution are\nmore plastic\u2014more subtle and more changing. They are to be found in the\nmyths and the folk-lore of ancient peoples, the poetry, dramatic art, and\nthe language of later races. From age to age however the strivings\ncontinue the same. The living vessels must continue and the products\nexpress the most fundamental strivings, in varying though related forms.\n\nWe thus arrive at a science which may be called paleo-psychology. Its\nfossils are the thought-forms throughout the ages, and such a science\nseeks to show fundamental likenesses behind the more superficial\ndissimilarities.\n\nThe present work is a contribution to such a science in that it shows the\nessential relationships of what is found in the unconscious of present day\nmankind to many forms of thinking of the middle ages. These same trends\nare present to-day in all of us though hidden behind a different set of\nstructural terms, utilizing different mechanisms for energy expression.\n\nThe unceasing complexity of life\u2019s accumulations has created a great\nprinciple for energy expression\u2014it is termed sublimation\u2014and in popular\nparlance represents the spiritual striving of mankind towards the\nperfecting of a relation with the world of reality\u2014the environment\u2014which\nshall mean human happiness in its truest sense. One of the products of\nthis sublimation tendency is called Mysticism. This work would seek to aid\nus to an understanding of this manifestation of human conduct as expressed\nin concrete or contemplated action through thought. It does so by the\ncomparative method, and it is for this reason I have been led to present\nit to an English reading public.\n\nMuch of the strange and outre, as well as the commonplace, in human\nactivity conceals energy transformations of inestimable value in the work\nof sublimation. The race would go mad without it. It sometimes does even\nwith it, a sign that sublimation is still imperfect and that the race is\nfar from being spiritually well. A comprehension of the principles here\ninvolved would further the spread of sympathy for all forms of thinking\nand tend to further spiritual health in such mutual comprehension of the\nneeds of others and of the forms taken by sublimation processes.\n\nFor the actual work of translation, I wish to express my obligations to\nfriends Wilfred Lay, and Leo Stein. Without their generous and gifted\nassistance I would not have been able to accomplish the task.\n\nSMITH ELY JELLIFFE, M.D.\nNEW YORK, Oct. 27, 1917.\n\n\n\n\n\n                                 Part I.\n\n\nTHE PARABLE.\n\n\n\n\n                                Section I.\n\n\nThe Parable.\n\n\nIn an old book I discovered an extraordinary narrative entitled Parabola.\nI take it as the starting point of my observations because it affords a\nwelcome guide. In the endeavor to understand the parable and get a\npsychological insight into it, we are led on to journey through these very\nrealms of fancy, into which I should like to conduct the reader. At the\nend of our journey we shall have acquired, with the understanding of the\nfirst example, the knowledge of certain psychical laws.\n\nI shall, then, without further prelude introduce the example, and\npurposely avoid at the outset mentioning the title of the old book so that\nthe reader may be in a position to allow the narrative to affect him\nwithout any preconceived ideas. Explanatory interpolations in the text,\nwhich come from me, I distinguish with square brackets.\n\n\n    [1]. As once I strolled in a fair forest, young and green, and\n    contemplated the painfulness of this life, and lamented how\n    through the dire fall of our first parents we inherited such\n    misery and distress, I chanced, while thinking these thoughts, to\n    depart from the usual path, and found myself, I know not how, on a\n    narrow foot path that was rough, untrodden and impassable, and\n    overgrown with so much underbrush and bushes that it was easy to\n    see it was very little used. Therefore I was dismayed and would\n    gladly have gone back, but it was not in my power to do so, since\n    a strong wind so powerfully blew me on, that I could rather take\n    ten steps in advance than one backward.\n\n    [2]. Therefore I had to go on and not mind the rough walking.\n\n    [3]. After I had advanced a good while I came finally to a lovely\n    meadow hedged about with a round circle of fruit bearing trees,\n    and called by the dwellers _Pratum felicitatis_ [the meadow of\n    felicity], I was in the midst of a company of old men with beards\n    as gray as ice, except for one who was quite a young man with a\n    pointed black beard. Also there was among them one whose name was\n    well known to me, but his visage I could not yet see, who was\n    still younger, and they debated on all kinds of subjects,\n    particularly about a great and lofty mystery, hidden in Nature,\n    which God kept concealed from the great world, and revealed to\n    only a few who loved him.\n\n    [4]. I listened long and their discourse pleased me well, only\n    some would break forth from restraint, not touching upon the\n    matter or work, but what touched upon the parables, similitudes\n    and other parerga, in which they followed the poetic fancies of\n    Aristotle, Pliny and others which the one had copied from the\n    other. So I could contain myself no longer and mixed in my own\n    mustard, [put in my own word], refuted such trivial things from\n    experience, and the majority sided with me, examined me in their\n    faculty and made it quite hot for me. However the foundation of my\n    knowledge was so good, that I passed with all honors, whereupon\n    they all were amazed, unanimously included and admitted me in\n    their collegium, of which I was heartily glad.\n\n    [5]. But they said I could not be a real colleague till I learned\n    to know their lion, and became thoroughly acquainted with his\n    powers and abilities. For that purpose I should use diligence so\n    as to subdue him. I was quite confident in myself and promised\n    them I would do my best. For their company pleased me so well that\n    I would not have parted from them for a great deal.\n\n    [6]. They led me to the lion and described him very carefully, but\n    what I should undertake with him none could tell me. Some of them\n    indeed hinted, but very darkly, so that the (Der Tausende)\n    Thousandth one could not have understood him. But when I should\n    first succeed in subduing him and should have assured myself\n    against his sharp claws, and keen teeth, then they would conceal\n    nothing from me. Now the lion was very old, ferocious and large,\n    his yellow hair hung over his neck, he appeared quite\n    unconquerable, so that I was almost afraid of my temerity and\n    would gladly have turned back if my promise and also the\n    circumstance that the elders stood about me and were waiting to\n    see what I would do, had allowed me to give up. In great\n    confidence I approached the lion in his den and began to caress\n    him, but he looked at me so fiercely with his brightly shining\n    eyes that I could hardly restrain my tears. Just then I remembered\n    that I had learned from one of the elders, while we were going to\n    the lion\u2019s den, that very many people had undertaken to overcome\n    the lion and very few could accomplish it. I was unwilling to be\n    disgraced, and I recalled several grips that I had learned with\n    great diligence in athletics, besides which I was well versed in\n    natural magic [magia] so I gave up the caresses and seized the\n    lion so dextrously, artfully and subtlely, that before he was well\n    aware of it I forced the blood out of his body, yea, even out of\n    his heart. It was beautifully red but very choleric. I dissected\n    him further and found, a fact which caused me much wonder, that\n    his bones were white as snow and there was much more bone than\n    there was blood.\n\n    [7]. Now when my dear elders, who stood above around the den and\n    looked at me, were aware of it, they disputed earnestly with each\n    other, for so much I could infer from their motions but what they\n    said I could not hear since I was deep down in the den. Yet as\n    they came close in dispute I heard that one said, \u201cHe must bring\n    him to life again, else he can not be our colleague.\u201d I was\n    unwilling to undertake further difficulties, and betook myself out\n    of the den to a great place, and came, I know not how, on a very\n    high wall, whose height rose over 100 ells towards the clouds, but\n    on top was not one foot wide. And there went up from the\n    beginning, where I ascended, to the end an iron hand rail right\n    along the center of the wall, with many leaded supports. On this\n    wall I came, I say, and meseems there went on the right side of\n    the railing a man several paces before me.\n\n    [8]. But as I followed him awhile I saw another following me on\n    the other side, yet it was doubtful whether man or woman, that\n    called to me and said that it was better walking on his side than\n    where I went, as I readily believed, because the railing that\n    stood near the middle made the path so narrow that the going at\n    such a height was very bad. Then I saw also some that wished to go\n    on that path, fall: down below behind me, therefore I swung under\n    the railing; holding tight with my hands and went forward on the\n    other [left] side, till I finally came to a place on the wall\n    which was very precipitous and dangerous to descend. Then first I\n    repented that I had not stayed on the other [right] side and I\n    could not go under to the other side as it was also impossible to\n    turn round and get on the other path. So I risked it, trusted to\n    my good feet, held myself tight and came down without harm, and as\n    I walked a little further, looked and knew of no other danger, but\n    also knew not what had become of wall and railing.\n\n    [9]. After I came down, there stood in that place a beautiful rose\n    bush, on which beautiful red and white roses were growing, the red\n    more numerous, however, than the white. I broke off some roses\n    from the bush and put them on my hat. But there seemed to be in\n    the same place a wall, surrounding a great garden. In the garden\n    were lads, and their lasses who would gladly be in the garden, but\n    would not wander widely, or take the trouble to come to the gates.\n    So I pitied them. I went further along the path by which I had\n    come, still on the level, and went so fast that I soon came to\n    some houses, where I supposed I should find the gardener\u2019s house.\n    But I found there many people, each having his own room. They were\n    slow. Two together they worked diligently, yet each had his own\n    work. [The meaning may be either that working alone they were\n    slow, but in twos they worked diligently; or two of them worked\n    together and were diligent. Both amount to the same thing as we\n    shall later realize.] But what they did, it seems, I had myself\n    done before and all their work was familiar to me. Especially,\n    thought I, see, if so many other people do so much dirty and\n    sloppy work, that is only an appearance according to each one\u2019s\n    conceit, but has no reason in Nature, so it may also be pardoned\n    in you. I wished, therefore, because I knew such tricks vanished\n    like smoke, to remain here no longer in vain and proceeded on my\n    former way.\n\n    [10]. After I had arrived at the gate of the garden, some on one\n    side looked sourly at me, so that I was afraid they might hinder\n    me in my project; but others said, \u201cSee, he will into the garden,\n    and we have done garden service here so long, and have never\n    gotten in; we will laugh him down if he fails.\u201d But I did not\n    regard all that, as I knew the conditions of this garden better\n    than they, even if I had never been in it, but went right to a\n    gate that was tight shut so that one could neither see nor find a\n    keyhole. I noticed, however, that a little round hole that with\n    ordinary eyes could not be seen, was in the door, and thought\n    immediately, that must be the way the door is opened, was ready\n    with my specially prepared Diederich, unlocked and went in. When I\n    was inside the door, I found several other bolted doors, which I\n    yet opened without trouble. Here, however, was a passage way, just\n    as if it was in a well built house, some six feet wide and twenty\n    long, with a roof above. And though the other doors were still\n    locked, I could easily see through them into the garden as the\n    first door was open.\n\n    [11]. I wandered into the garden in God\u2019s name, and found in the\n    midst of it a small garden, that was square and six roods long,\n    hedged in with rose thorns, and the roses bloomed beautifully. But\n    as it was raining gently, and the sun shone in it, it caused a\n    very lovely rainbow. When I had passed beyond the little garden\n    and would go to the place where I was to help the maids, behold I\n    was aware that instead of the walls a low hurdle stood there, and\n    there went along by the rose garden the most beautiful maiden\n    arrayed in white satin, with the most stately youth, who was in\n    scarlet each giving arm to the other, and carrying in their hands\n    many fragrant roses. I spoke to them and asked them how they had\n    come over the hurdle. \u201cThis, my beloved bridegroom,\u201d said she,\n    \u201chas helped me over, and we are going now out of this beautiful\n    garden into our apartment to enjoy the pleasures of love.\u201d \u201cI am\n    glad,\u201d said I, \u201cthat without any further trouble on my part your\n    desires are satisfied; yet see how I have hurried, and have run so\n    long a way in so short a time to serve you.\u201d After that I came\n    into a great mill built inside of stones, in which were no flour\n    bins or other things that pertained to grinding but one saw\n    through the walls several water wheels going in water. I asked why\n    it had equipment for grinding. An old miller answered that the\n    mill was shut down on the other side. Just then I also saw a\n    miller\u2019s boy go in from the sluice plank [Schutzensteg], and I\n    followed after him. When I had come over the plank [Steg], which\n    had the water wheels on the left, I stood still and was amazed at\n    what I saw there. For the wheels were now higher than the plank,\n    the water coal black, but its drops were yet white, and the sluice\n    planks were not over three fingers wide. Still I ventured back and\n    held onto the sticks that were over the sluice planks and so came\n    safely and dry over the water. Then I asked the old miller how\n    many water wheels he had. \u201cTen,\u201d answered he. The adventure stuck\n    in my mind. I should have gladly known what the meaning was. But\n    as I noticed that the miller would not leave I went away, and\n    there was in front of the mill a lofty paved hill, on which were\n    some of the previously mentioned elders who walked in the sun,\n    which then shone very warm, and they had a letter from the whole\n    faculty written to them, on which they were consulting. [In our\n    modern mode of expression, the elders had directed a letter to the\n    sun, and so I find the passage in an English version of the\n    parable. This generally bungling translation is nevertheless not\n    in the least authoritative. And although an acceptable meaning is\n    derived from it, if one regards the sun as the just mentioned\n    \u201cprince,\u201d yet I believe a freer translation should be given ...\n    the elders walked in the warm sunshine; they consulted about a\n    letter written to them by the faculty.] I soon noticed what the\n    contents must be, and that it concerned me. I went therefore to\n    them and said, \u201cGentlemen, does it concern me?\u201d \u201cYes,\u201d said they,\n    \u201cyou must keep in marriage the woman that you have recently taken\n    or we must notify our prince.\u201d I said, \u201cthat is no trouble as I\n    was born at the same time as she and brought up as a child with\n    her, and as I have taken her once I will keep her forever, and\n    death itself shall not part us, for I have an ardent affection for\n    her.\u201d \u201cWhat have we then to complain of?\u201d replied they. \u201cThe bride\n    is content, and we have your will; you must copulate.\u201d\n    \u201cContented,\u201d said I. \u201cWell,\u201d said one, \u201cthe lion will then regain\n    his life and become more powerful and mighty than before.\u201d\n\n    [12]. Then occurred to me my previous trouble and labor and I\n    thought to myself that for particular reasons it must not concern\n    me but some other that is well known to me; then I saw our\n    bridegroom and his bride go by in their previous attire, ready and\n    prepared for copulation, which gave me great joy, for I was in\n    great distress lest the thing might concern me.\n\n    [13]. When, then, as mentioned, our bridegroom in his brilliant\n    scarlet clothes with his dearest bride, whose white satin coat\n    shot forth bright rays, came to the proper marriage age, they\n    joined the two so quickly that I wondered not a little that this\n    maid, that was supposed to be the mother of the bridegroom, was\n    still so young that she appeared to be just born.\n\n    [14]. Now I do not know what sin these two must have committed\n    except that although they were brother and sister, they were in\n    such wise bound by ties of love, that they could not be separated,\n    and so, as it were, wished to be punished for incest. These two\n    were, instead of a bride bed and magnificent marriage, condemned\n    and shut up in an enduring and everlasting prison, which, because\n    of their high birth and goodly state, and also so that in future\n    they should not be guilty in secret, but all their conduct should\n    be known to the guard placed over them and in his sight, was made\n    quite transparent, bright and clear like a crystal, and round like\n    a sphere of heaven, and there they were with continual tears and\n    true contrition to atone and make reparation for their past\n    misdeeds. [Instead of to a bride bed the two were brought to a\n    prison, so that their actions could be watched. The prison was\n    transparent; it was a bright crystal clear chamber, like a sphere\n    of heaven, corresponding to the high position of the two persons.]\n    Previously, however, all their rare clothing and finery that they\n    had put on for ornament was taken away, so that in such a chamber\n    they must be quite naked and merely dwell with each other. [It is\n    not directly understood by these words that a cohabitation in\n    modern sense (coition) is meant. According to modern language the\n    passage must be rendered, \u201chad to dwell near each other naked and\n    bare.\u201d One is reminded, moreover, of the nuptial customs that are\n    observed particularly in the marriage of persons of high birth. In\n    any case and, in spite of my reservation, what occurs is conducive\n    or designed to lead to the sexual union.] Besides they gave them\n    no one that had to go into the chamber to wait on them, but after\n    they put in all the necessities in the way of meat and drink,\n    which were created from the afore mentioned water, the door of the\n    chamber was fast bolted and locked, the faculty seal impressed on\n    it and I was enjoined that I should guard them here, and spend the\n    winter before the door; the chamber should be duly warmed so that\n    they be neither too hot nor too cold, and they could neither come\n    out nor escape. But should they, on account of any hope of\n    breaking this mandate, escape, I would thereupon be justly\n    subjected to heavy punishment. I was not pleased by the thing, my\n    fear and solicitude made me faint hearted, for I communed with\n    myself that it was no small thing that had befallen me, as I knew\n    also that the college of wisdom was accustomed not to lie but to\n    put into action what it said. Yet because I could not change it,\n    beside which this locked chamber stood in the center of a strong\n    tower and surrounded with strong bulwarks and high walls, in which\n    one could with a small but continuous fire warm the whole chamber,\n    I undertook this office, and began in God\u2019s name to warm the\n    chamber, and protect the imprisoned pair from the cold. But what\n    happened? As soon as they perceived the slightest warmth they\n    embraced each other so tenderly that the like will not soon be\n    seen, and stayed so hot that the young bridegroom\u2019s heart in his\n    body dissolved for ardent love, also his whole body almost melted\n    in his beloved\u2019s arms and fell apart. When she who loved him no\n    less than he did her, saw this, she wept over him passionately\n    and, as it were buried him with her tears so that one could not\n    see, for her gushing tears that overflowed everything, where he\n    went. Her weeping and sorrowing had driven her to this in a short\n    time, and she would not for deep anguish of heart live longer, but\n    voluntarily gave herself to death. Ah woe is me. In what pain and\n    need and trouble was I that my two charges had quite disappeared\n    in water, and death alone was left for me. My certain destruction\n    stood before my eyes, and what was the greatest hardship to me, I\n    feared the threatened shame and disgrace that would happen to me,\n    more than the injury that would overtake me.\n\n    [15]. As I now passed several days in such solitude and pondered\n    over the question how I could remedy my affairs, it occurred to me\n    how Medea had revived the dead body of Aeson, and I thought to\n    myself, \u201cIf Medea could do such a thing, why should such a thing\n    fail me?\u201d I began at once to bethink me how I would do it, found\n    however no better way than that I should persist with continual\n    warmth until the waters disappeared, and I might see again the\n    corpses of our lovers. As I hoped to come off without danger and\n    with great advantage and praise I went on with my warmth that I\n    had begun and continued it forty whole days, as I was aware that\n    the water kept on diminishing the longer I kept it up, and the\n    corpses that were yet as black as coal, began again to be visible.\n    And truly this would have occurred before if the chamber had not\n    been all too securely locked and bolted. Which I yet did not avail\n    to open. For I noted particularly that the water that rose and\n    hastened to the clouds, collected above in the chamber and fell\n    down like rain, so that nothing could come of it, until our\n    bridegroom with his dearest bride, dead and rotten, and therefore\n    hideously stinking, lay before my eyes.\n\n    All the while the sunshine in the moist weather caused an\n    exceedingly beautiful rainbow to be seen, in the chamber, with\n    surprisingly beautiful colors, which overjoyed not a little my\n    overpowering affliction. Much more was I delighted that I saw my\n    two lovers lying before me again. But as no joy is so great but is\n    mixed with much sadness, so I was troubled in my joy thinking that\n    my charges lay still dead before me, and one could trace no life\n    in them. But because I knew that their chamber was made of such\n    pure and thick material, also so tight-locked that their soul and\n    spirit could not get out, but was still closely guarded within, I\n    continued with my steady warmth day and night, to perform my\n    delegated office, quite impressed with the fact that the two would\n    not return to their bodies, as long as the moisture continued. For\n    in the moist state nature keeps itself the same, as I then also\n    found in fact and in truth. For I was aware upon careful\n    examination that from the earth at evening through the power of\n    the sun, many vapors arose and drew themselves up just as the sun\n    draws water. They were condensed in the night in a lovely and very\n    fruitful dew, which very early in the morning fell and moistened\n    the earth and washed our dead corpses, so that from day to day,\n    the longer such bathing and washing continued, the more beautiful\n    and whiter they became. But the fairer and whiter they became, the\n    more they lost moisture, till finally the air being bright and\n    beautiful, and all the mist and moist weather, having passed, the\n    spirit and soul of the bride could hold itself no longer in the\n    bright air, but went back into the clarified and still more\n    transfigured body of the queen, who soon experienced it [i.e. her\n    soul and spirit] and at once lived again. This, then, as I could\n    easily observe, not a little pleased me, especially as I saw her\n    arise in surpassingly costly garments whose like was never seen on\n    earth, and with a precious crown decked with bright diamonds; and\n    also heard her speak. \u201cHear ye children of men and perceive ye\n    that are born of women, that the most high power can set up kings\n    and can remove kings. He makes rich and poor, according to his\n    will. He kills and makes again to live.\u201d\n\n    [16]. See in me a true and living example of all that. I was great\n    and became small, but now after having been humbled, I am a queen\n    elevated over many kingdoms. I have been killed and made to live.\n    To poor me have been trusted and given over the great treasures of\n    the sages and the mighty.\n\n    [17]. \u201cTherefore power is also given me to make the poor rich,\n    show kindness to the lowly, and bring health to the sick. But I am\n    not yet like my well-beloved brother, the great and powerful king,\n    who is still to be awakened from the dead. When he comes he will\n    prove that my words are true.\u201d\n\n    [18]. And when she said that the sun shone very bright, and the\n    day was warmer than before, and the dog days were at hand. But\n    because, a long time before, there were prepared for the lordly\n    and great wedding of our new queen many costly robes, as of black\n    velvet, ashen damask, gray silk, silver taffeta, snow white satin,\n    even one studded with surpassingly beautiful silver pieces and\n    with precious pearls and lordly bright-gleaming diamonds, so\n    likewise different garments were arranged and prepared for the\n    young king, namely of carnation, yellow Auranian colors, precious\n    gear, and finally a red velvet garment with precious rubies and\n    thickly incrusted with carbuncles. But the tailors that made their\n    clothes were quite invisible, so that I also wondered as I saw one\n    coat prepared after another and one garment after another, how\n    these things came to pass, since I well knew that no one came into\n    the chamber except the bridegroom with his bride. So that what I\n    wondered at most of all was that as soon as another coat or\n    garment was ready, the first immediately vanished before my eyes,\n    so that I knew not whence they came or who had taken them away.\n\n    [19]. When now this precious clothing was ready, the great and\n    mighty king appeared in great splendor and magnificence, to which\n    nothing might be compared. And when he found himself shut in, he\n    begged me with friendly and very gracious words, to open the door\n    for him and permit him to go out; it would prove of great\n    advantage to me. Although I was strictly forbidden to open the\n    chamber, yet the grand appearance and the winning persuasiveness\n    of the king disconcerted me so that I cheerfully let him go. And\n    when he went out he was so friendly and so gracious and yet so\n    meek that he proved indeed that nothing did so grace high persons\n    as did these virtues.\n\n    [20]. But because he had passed the dog days in great heat, he was\n    very thirsty, also faint and tired and directed me to dip up some\n    of the swift running water under the mill wheels, and bring it,\n    and when I did, he drank a large part with great eagerness, went\n    back into his chamber, and bade me close the door fast behind him,\n    so that no one might disturb him or wake him from sleep.\n\n    [21]. Here he rested for a few days and called to me to open the\n    door. Methought, however, that he was much more beautiful, more\n    ruddy and lordly, which he then also remarked and deemed it a\n    lordly and wholesome water, drank much of it, more than before so\n    that I was resolved to build the chamber much larger. [Evidently\n    because the inmate increased in size.] When now the king had drunk\n    to his satisfaction of this precious drink, which yet the\n    unknowing regard as nothing he became so beautiful and lordly,\n    that in my whole life I never saw a more lordly person nor more\n    lordly demeanor. Then he led me into his kingdom, and showed me\n    all the treasures and riches of the world, so that I must confess,\n    that not only had the queen announced the truth, but also had\n    omitted to describe the greater part of it as it seemed to those\n    that know it. For there was no end of gold and noble carbuncle\n    there; rejuvenation and restoration of natural forces, and also\n    recovery of lost health, and removal of all diseases were a common\n    thing in that place. The most precious of all was that the people\n    of that land knew their creator, feared and honored him, and asked\n    of him wisdom and understanding, and finally after this transitory\n    glory an everlasting blessedness. To that end help us God the\n    Father, Son and Holy Ghost. Amen.\n\n\nThe author of the preceding narrative calls it a parable. Its significance\nmay have indeed appeared quite transparent to him, and he presupposes that\nthe readers of his day knew what form of learning he masked in it. The\nstory impresses us as rather a fairy story or a picturesque dream. If we\ncompare parables that come nearer to our modern point of view and are\neasily understood on account of their simplicity, like those of Ruckert or\nthose of the New Testament, the difference can be clearly seen. The\nunnamed author evidently pursues a definite aim; one does find some unity\nin the bizarre confusion of his ideas; but what he is aiming at and what\nhe wishes to tell us with his images we cannot immediately conceive. The\nmain fact for us is that the anonymous writer speaks in a language that\nshows decided affinity with that of dreams and myths. Therefore, however\nwe may explain in what follows the peculiarly visionary character of the\nparable, we feel compelled to examine it with the help of a psychological\nmethod, which, endeavoring to get from the surface to the depths, will be\nable to trace analytically the formative powers of the dream life and\nallied phenomena, and explain their mysterious symbols.\n\nI have still to reveal in what book and in what circumstances the parable\nappears. It is in the second volume of a book \u201cGeheime Figuren der\nRosenkreuzer aus dem 16ten und 17ten Jahrhundert,\u201d published at Altona\nabout 1785-90. Its chief contents are large plates with pictorial\nrepresentations and with them a number of pages of text. According to a\nnote on the title page, the contents are \u201cfor the first time brought to\nlight from an old manuscript.\u201d The parable is in the second volume of a\nthree-volume series which bears the subtitle: Ein g\u00fcldener Tractat vom\nphilosophischen Steine. Von einem noch lebenden, doch ungenannten\nPhilosopho, den Filiis doctrinae zur Lehre, den Fratribus Aureae Crucis\naber zur Nachrichtung beschrieben. Anno, M.D.C.XXV.\n\nIf I add that this book is an hermetic treatise (alchemistic), it may\nfurnish a general classification for it, but will hardly give any definite\nidea of its nature, not merely on account of the oblivion into which this\nkind of writing has now fallen, but also because the few ideas usually\nconnected with it produce a distorted picture. The hermetic art, as it is\ntreated here, the principles of which strike us to-day as fantastic, is\nrelated to several \u201csecret\u201d sciences and organizations, some of which have\nbeen discredited: magic, kabbala, rosicrucianism, etc. It is particularly\nclosely connected with alchemy so that the terms \u201chermetic art\u201d and\n\u201calchemy\u201d (and even \u201croyal art\u201d) are often used synonymously. This\n\u201cart\u201d\u2014to call it by the name that not without some justification it\napplies to itself\u2014leads us by virtue of its many ramifications into a\nlarge number of provinces, which furnish us desirable material for our\nresearch.\n\nSo I will first, purposely advancing on one line, regard the parable as a\ndream or a fairy tale and analyze it psychoanalytically. This treatment\nwill, for the information of the reader, be preceded by a short exposition\nof psychoanalysis as a method of interpretation of dreams and fairy tales.\nThen I will, still seeking for the roots of the matter, introduce the\ndoctrines that the pictorial language of the parable symbolizes. I will\ngive consideration to the chemical viewpoint of alchemy and also the\nhermetic philosophy and its hieroglyphic educational methods.\n\nConnections will be developed with religious and ethical topics, and we\nshall have to take into account the historical and psychological relations\nof hermetic thought with rosicrucianism in its various forms, and\nfreemasonry. And when we begin, at the conclusion of the analytical\nsection of my work, to apply to the solution of our parable and of several\nfolk tales the insight we have gained, we shall be confronted with a\nproblem in which we shall face two apparently contradictory\ninterpretations, according to whether we follow the lead of psychoanalysis\nor of the hermetic, hieroglyphic solution. The question will then arise\nwhether and how the contradiction occurs. How shall we bring into relation\nwith each other and reconcile the two different interpretations which are\nquite different and complete in themselves?\n\nThe question arising from the several illustrations expands into a general\nproblem, to which the synthetic part of my book is devoted. This will,\namong other considerations, lead us into the psychology of symbol-making\nwhere again the discoveries of psychoanalysis come to our aid. We shall\nnot be satisfied with analysis, but endeavor to follow up certain\nevolutionary tendencies which, expressed in psychological symbols,\ndeveloping according to natural laws, will allow us to conjecture a\nspiritual building up or progression that one might call an anabasis. We\nshall see plainly by this method of study how the original contradiction\narises and how what was previously irreconcilable, turns out to be two\npoles of an evolutionary process. By that means, several principles of\nmyth interpretation will be derived.\n\nI have just spoken of an anabasis. By that we are to understand a forward\nmovement in a moral or religious sense. The most intensive exemplar of the\nanabasis (whatever this may be) is mysticism. I can but grope about in the\npsychology of mysticism; I trust I may have more confidence at that point\nwhere I look at its symbolism from the ethical point of view.\n\n\n\n\n                               Section II.\n\n\nDream And Myth Interpretation.\n\n\n[Readers versed in Freud\u2019s psychoanalysis are requested to pass over this\nchapter as they will find only familiar matter.]\n\nIn the narrative which we have just examined its dream-like character is\nquite noticeable. On what does it depend? Evidently the Parable must bear\nmarks that are peculiar to the dream. In looking for correspondences we\ndiscover them even upon superficial examination.\n\nMost noticeable is the complete and sudden change of place. The wanderer,\nas I will hereafter call the narrator of the parable, sees himself\nimmediately transported from the place near the lion\u2019s den to the top of a\nwall, and does not know how he has come there. Later he comes down just as\nsuddenly. And in still other parts of the story there occurs just as rapid\nchanges of scene as one is accustomed to in dreams. Characteristic also is\nthe fact that objects change or vanish; the shift of scene resembles also,\nas often in a dream, a complete transformation. Thus, for instance, as\nsoon as the wanderer has left the wall, it vanishes without leaving a\ntrace, as if it had never been. A similar change is also required in the\ngarden scene where, instead of the previously observed enclosing-wall, a\nlow hedge appears in a surprising manner.\n\nFurther, we are surprised by instances of knowledge without perception.\nOften in a dream one knows something without having experienced it in\nperson. We simply know, without knowing how, that in such a house\nsomething definite and full of mystery has happened; or we know that this\nman, whom we see now for the first time, is called so and so; we are in\nsome place for the first time but know quite surely that there must be a\nfountain behind that wall to which for any reason we have to go, etc. Such\nunmediated knowledge occurs several times in the parable. In the beginning\nof the narrative the wanderer, although a stranger, knows that the lovely\nmeadow is called by its inhabitants Pratum felicitatis. He knows\nintuitively the name of one of the men unknown to him. In the garden scene\nhe knows, although he has noticed only the young men, that some young\nwomen (whom on account of the nature of the place he cannot then see) are\ndesirous of going into the garden to these young men. One might say that\nall this is merely a peculiarity of the representation inasmuch as the\nauthor has for convenience, or on account of lack of skill, or for\nbrevity, left out some connecting link which would have afforded us the\nmeans of acquiring this unexplained knowledge. The likeness to the dream\ntherefore would in that case be inadmissible. To this objection it may be\nreplied, that the dream does exactly like the author of the parable. Our\nstudy is chiefly concerned with the product of the fancy and forces us to\nthe observation (whatever may be the cause of it) that the parable and the\ndream life have certain \u201cpeculiarities of representation\u201d in common.\n\nIn contrast to the miraculous knowledge we find in the dream a peculiar\nunsureness in many things, particularly in those which concern the\npersonality of the wanderer. When the elders inform the wanderer that he\nmust marry the woman that he has taken, he does not know clearly whether\nthe matter at all concerns him or not; a remarkable fluctuation in his\nattitude takes place. We wonder whether he has taken on the r\u00f4le of the\nbridegroom or, quite the reverse, the bridegroom has taken the wanderer\u2019s.\nWe are likewise struck by similar uncertainties, like those during the\nwalk on top of the wall where the wanderer is followed by some one, of\nwhom he does not know whether it is a man or a woman. Here belong also\nthose passages of the narrative introduced by the wanderer with \u201cas if,\u201d\netc. In the search for the gardener\u2019s house he chances upon many people\nand \u201cit seems\u201d that he has himself done what these people are there doing.\n\nQuite characteristic also are the different obstructions and other\ndifficulties placed in the path of the wanderer. Even in the first\nparagraph of the narrative we hear that he is startled, would gladly turn\nback, but cannot because a strong wind prevents him. On top of the wall\nthe railing makes his progress difficult; on other occasions a wall, or a\ndoor. The first experience, especially, recalls those frequent occurrences\nin dreams where, anxiously turning in flight or oppressed by tormenting\nhaste, we cannot move. In connection with what is distressing and\nthreatening, as described in the precipitous slope of the wall and the\nnarrow plank by the mill, belong also the desperate tasks and\ndemands\u2014quite usual in dreams and myths\u2014that meet the wanderer. Among such\ntasks or dangers I will only mention the severe examination by the elders,\nthe struggle with the lion, the obligation to marry, and the burden of\nresponsibility for the nuptial pair, all of which cause the wanderer so\nmuch anxiety.\n\nAmong the evident dream analogies belongs finally (without, however,\ncompleting my list of them) the peculiar logic that appears quite\nconventional to the wanderer or the dreamer, but seldom satisfies the\nreader or the careful reasoner. As examples, I mention that the dead lion\nwill be called to life again if the wanderer marries the woman that he\nrecently took; and that they put the two lovers that they want to punish\nfor incest, after they have carefully removed all the clothes from their\nbodies, into a prison where these lovingly embrace.\n\nSo much for the external resemblances of the parable with the dream life.\nThe deeper affinity which can be shown in its innermost structure will\nfirst appear in the psychoanalytic treatment. And now it will be advisable\nfor me to give readers not intimately acquainted with dream psychology\nsome information concerning modern investigations in dream life and in\nparticular concerning psychoanalytic doctrines and discoveries. Naturally\nI can do this only in the briefest manner. For a more thorough study I\nmust refer the reader to the work of Freud and his school. The most\nimportant books are mentioned in the bibliography at the end.\n\nModern scientific investigation of dreams, in which Freud has been a\npioneer, has come to the conclusion, but in a different sense from the\npopular belief, that dreams have a significance. While the popular belief\nsays that they foretell something of the future, science shows that they\nhave a meaning that is present in the psyche and determined by the past.\nDreams are then, as Freud\u2019s results show, always wish phantasies. [I give\nhere only exposition, not criticism. My later application of\npsychoanalysis will show what reservations I make concerning Freud\u2019s\ndoctrines.] In them wishes, strivings, impulses work themselves out,\nrising to the surface from the depths of the soul. When they come in\nwaking life, wish phantasies are sometimes called castles in the air. In\ndreams we have the fulfillment of wishes that are not or cannot be\nfulfilled.\n\nBut the impulses that the dreams call up are principally such wishes and\nimpulses as we cannot ourselves acknowledge and such as in a waking state\nwe reject as soon as they attempt to announce themselves, as for instance,\nanimal tendencies or such sexual desires as we are unwilling to admit, and\nalso suppressed or \u201crepressed\u201d impulses. As a result of being repressed\nthey have the peculiarity of being in general inaccessible to\nconsciousness. [Freud speaks particularly of crassly egoistic actuations.\nThe criminal element in them is emphasized by Stekel.]\n\nOne not initiated into dream analysis may object that the obvious evidence\nis against this theory. For the majority of dreams picture quite\ninoffensive processes that have nothing to do with impulses and passions\nwhich are worthy of rejection on either moral or other grounds. The\nobjection appears at first sight to be well founded, but collapses as soon\nas we learn that the critical power of morality, which does not desert us\nby day, retains by night a part of its power; and that therefore the\nfugitive impulses and tendencies that seek the darkness and dare not come\nforth by day, dare not even at night unveil their true aspect but have to\napproach, as it were, in costumes, or disguised as symbols or allegories,\nin order to pass unchallenged. The superintending power, that I just now\ncalled the power of morality, is compared very pertinently to a censor.\nWhat our psyche produces is, so to speak, subjected to a censor before it\nis allowed to emerge into the light of consciousness. And if the fugitive\nelements want to venture forth they must be correspondingly disguised, in\norder to pass the censor. Freud calls this disguising or paraphrasing\nprocess the dream disfigurement. The literal is thereby displaced by the\nfigurative, an allusion intimated through a nebulous atmosphere. Thus, in\nthe following example, an unconscious death wish is exhibited. In the\nexamination of a lady\u2019s dream it struck me that the motive of a dead child\noccurred repeatedly, generally in connection with picnics. During an\nanalysis the lady observed that when she was a girl the children, her\nyounger brothers and sisters, were often the obstacles when it was\nproposed to have a party or celebration or the like. The association\nKinder (= children) Hinderniss (= obstacle) furnished the key to a\nsolution of the stereotyped dream motive. As further indications showed,\nit concerned the children of a married man whom she loved. The children\nprevented the man separating from his wife in order to marry the lady. In\nwaking life she would not, of course, admit a wish for the death of the\nembarrassing children, but in dreams the wish broke through and\nrepresented the secretly wished situation. The children are dead and\nnothing now stands in the way of the \u201cparty\u201d or the celebration (wedding).\nThe double sense of the word \u201cparty\u201d is noticeable. (In German \u201ceine\nPartie machen\u201d means both to go on an excursion and to make a matrimonial\nmatch.) Such puns are readily made use of by dreams, in order to make the\nobjectionable appear unobjectionable and so to get by the censor.\n\nPsychoanalytic procedure, employed in the interpretation of dreams of any\nperson can be called a scientifically organized confession that traces out\nwith infinite patience even to the smallest ramifications, the spiritual\ninventory of what was tucked away in the mind of the person undergoing it.\nPsychoanalysis is used in medical practice to discover and relieve the\nspiritual causes of neurotic phenomena. The patient is induced to tell\nmore and more, starting from a given point, thereby going into the most\nintimate details, and yet we are aware, in the network of outcropping\nthoughts and memories, of certain points of connection, which have\ndominating significance for the affective life of the person being\nstudied. Here the path begins to be hard because it leads into the\nintimately personal. The secret places of the soul set up a powerful\nopposition to the intruder, even without the purposive action of the\npatient. Right there are, however, so to speak, the sore spots (pathogenic\n\u201ccomplexes\u201d) of the psyche, towards which the research is directed. Firmly\nadvancing in spite of the limitations, we lay bare these roots of the soul\nthat strive to cling to the unconscious. Those are the disfigured elements\njust mentioned; all of the items of the spiritual inventory from which the\nperson in question has toilsomely \u201cworked himself out\u201d and from which he\nsupposes himself free. They must be silent because they stand in some\ncontradictory relation to the character in which the person has clothed\nhimself; and if they, the subterranean elements still try to announce\nthemselves, he hurls them back immediately into their underworld; he\nallows himself to think of nothing that offends too much his attitudes,\nhis morality and his feelings. He does not give verbal expression to the\ndisturbers of the peace that dwell in his heart of hearts.\n\nThe mischief makers are, however, merely repressed, not dead. They are\nlike the Titans [On this similarity rests the psychologic term \u201ctitanic,\u201d\nused frequently by me in what follows.] which were not crushed by the gods\nof Olympus, but only shut up in the depths of Tartarus. There they wait\nfor the time when they can again arise and show their faces in daylight.\nThe earth trembles at their attempts to free themselves. Thus the titanic\nforces of the soul strive powerfully upward. And as they may not live in\nthe light of consciousness they rave in darkness. They take the main part\nin the procreation of dreams, produce in some cases hysterical symptoms,\ncompulsion ideas and acts, anxiety neuroses, etc. The examination of these\npsychic disturbances is not without importance for our later researches.\n\nPsychoanalysis, which has not at any time been limited to medical\npractice, but soon began with its torch to illumine the activity of the\nhuman spirit in all its forms (poetry, myth-making, etc.), was decried as\npernicious in many quarters. [The question as to how widely psychoanalysis\nmay be employed would at this time lead us too far, yet it will be\nconsidered in Sect. 1, of the synthetic part of this volume.] Now it is\nindeed true that it leads us toward all kinds of spiritual refuse. It does\nso, however, in the service of truth, and it would be unfortunate to deny\nto truth its right to justify itself. Any one determined to do so could in\nthat case defend a theory that sexual maladies are acquired by catching a\ncold.\n\nThe spiritual refuse that psychoanalysis uncovers is like the manure on\nwhich our cultivated fruits thrive. The dark titanic impulses are the raw\nmaterial from which in every man, the work of civilization forms an\nethical character. Where there is a strong light there are deep shadows.\nShould we be so insincere as to deny, because of supposed danger, the\nshadows in our inmost selves? Do we not diminish the light by so doing?\nMorality, in whose name we are so scrupulous, demands above everything\nelse, truth and sincerity. But the beginning of all truth is that we do\nnot impose upon ourselves. \u201cKnow thyself\u201d is written over the entrance of\nthe Pythian sanctuary. And it is this inspiring summons of the radiant god\nof Delphi that psychoanalysis seeks to meet.\n\nAfter this introductory notice, it will be possible properly to understand\nthe following instructive example, which contains exquisite sexual\nsymbolism.\n\nDream of Mr. T. \u201cI dreamed I was riding on the railroad. Near me sat a\ndelicate, effeminate young man or boy; his presence caused erotic feelings\nin me to a certain extent. (It appeared as if I put my arm about him.) The\ntrain came to a standstill; we had arrived at a station and got out. I\nwent with the boy into a valley through which ran a small brook, on whose\nbank were strawberries. We picked a great many. After I had gathered a\nlarge number I returned to the railway and awoke.\u201d\n\nSupplementary communication. \u201cI think I remember that an uncomfortable\nfeeling came over me in the boy\u2019s company. The valley branched off to the\nleft from the railway.\u201d\n\nFrom a discussion of the dream it next appeared that T., who, as far as I\nknew, entertained a pronounced aversion to homosexuality, had read a short\ntime before a detailed account of a notorious trial then going on in\nGermany, that was concerned with real homosexual actions. [In\nconsciousness, of course. In the suppressed depths of unconsciousness the\ninfantile homosexual component also will surely be found.] An incident\nfrom it, probably supported by some unconscious impulse, crowded its way\ninto the dream as an erotic wish, hence the affectionate scene in the\nrailway train. So far the matter would be intelligible even if in an\nerotic day dream the image of a boy, considering the existing sexual\ntendency of T., had been resolutely rejected by him. How are the other\nprocesses in the dream related to it? Do they not at first sight appear\nunconnected or meaningless?\n\nAnd yet in them are manifested the fulfillment of the wish implied in the\nerotic excitement in the company of the boy. The homosexual action of this\nwish fulfillment would have been insufferable to the dream censor; it must\nbe intimated symbolically. And the remainder of the dream is accordingly\nnothing but a dextrous veiling of a procedure hostile to the censor.\n\nEven that the train comes to a standstill is a polite paraphrase.\n[Paraphrase as the dreamer communicated to me, of an actual physical\ncondition\u2014an erection.] Similar meaning is conveyed by the word station,\nwhich reminds us of the Latin word status (from stare, to stand). The\nscene in the car recalls moreover the joke in a story which often used to\noccur to T. \u201cA lady invited to a reception, where there were also young\ngirls, a _Hungarian_ [accentuated now, on account of what follows] (the\ntypical Vienna joker), who is feared on account of his racy wit. She\nenjoined him at the same time, in view of the presence of the girls, not\nto treat them to any of his spicy jests. The Hungarian agreed and appeared\nat the party. To the amazement of the lady, he proposed the following\nriddle: \u2018\u2019One can enter from in front, or from behind, only one has to\nstand up.\u2019 Observing the despair of the lady, he, with a sly, innocent\nlook, said, \u2018But well then, what is it? Simply a trolley car.\u2019 Next day\nthe daughter of the house appeared before her schoolmates in the high\nschool with the following:\u2018\u2019Girls, I heard a great joke yesterday; one can\ngo in from in front or behind, only one must be stiff.\u2019 \u201d [A neat\ncontribution, by the way, to the psychology of innocent girlhood.] The\nanecdote was related to T. by a man later known to him as a homosexual. T.\nhad been with few Hungarians, but with these few, homosexuality had been,\nas it happened, a favorite subject of conversation.\n\nIn the above we find many highly suggestive elements. The most suggestive\nis, however, the strawberries. T. had, as appeared during the process of\nthe analysis, a couple of days before the dream read a French story where\nthe expression (new to him) _cueillir des fraises_ occurred. He went to a\nFrenchman for the explanation of this phrase and learned that it was a\ndelicate way of speaking of the sexual act, because lovers like to go into\nthe woods under the pretext of picking strawberries, and thus separate\nthemselves from the rest of the company. In whatever way the dream wish\nconceived its gratification, the valley (between the two hills!) through\nwhich the brook flowed furnishes a quite definite suggestion. Here also\nthe above mentioned \u201cfrom behind\u201d probably gets a meaning.\n\nThe circumstance that the dream has, as it were, two faces, with one that\nit openly exposes to view, implies that a distinction must be made between\nthe manifest and the latent material. The openly exposed face is the\nmanifest dream content (as the wording of the dream report represents the\ndream); what is concealed is the latent dream thoughts. For the most part\na broad tissue of dream thoughts is condensed into a dream. A part of the\ndream thoughts (not all) belongs regularly to the titanic elements of our\npsyche. The shaping of the dream out of the dream thoughts is called by\nFreud the dream work. Four principles direct it, Condensation,\nDisplacement, Representability, and Secondary Elaboration.\n\nCondensation was just now mentioned. Many dream thoughts are condensed to\nrelatively few, but therefore all the more significant, images. Every\nimage (person, object, etc.) is wont to be \u201cdetermined\u201d by several dream\nthoughts. Hence we speak of multiple determination or \u201cOverdetermination.\u201d\n\nDisplacement shows itself in the fact that the dream (evidently in the\nservice of distortion) pushes forward the unreal and pushes aside the\nreal; in short, rearranges the psychic values (interest) in such a way\nthat the dream in comparison with its latent thoughts appears as it were\ndisplaced or \u201celsewhere centered.\u201d\n\nAs the dream is a perceptual representation it must put into perceptually\ncomprehensible form everything that it wants to express, even that which\nis most abstract. The tendency to vividly perceptual or plastic expression\nthat is characteristic of the dream, corresponds accordingly to the\nRepresentability.\n\nTo the Secondary Elaboration we have to credit the last polishing of the\ndream fabric. It looks after the logical connection in the pictorial\nmaterial, which is created by the displacing dream work. \u201cThis function\n(i.e., the secondary elaboration) proceeds after the manner which the poet\nmaliciously ascribes to the philosopher; with its shreds and patches it\nstops the gaps in the structure of the dream. The result of its effort is\nthat the dream loses its appearance of absurdity and disconnectedness and\napproaches the standard of a comprehensible experience. But the effort is\nnot always crowned with complete success.\u201d (Freud, \u201cTraumdeutung,\u201d p.\n330.) The secondary elaboration can be compared also to the erection of a\nfa\u00e7ade.\n\nOf the entire dreamwork Freud says (\u201cTraumdeutung,\u201d p. 338)\ncomprehensively that it is \u201cnot merely more careless, more incorrect, more\neasily forgotten or more fragmentary than waking thought; it is something\nqualitatively quite different and therefore not in the least comparable\nwith it. It does not, in fact, think, reckon, or judge, but limits itself\nto remodeling. It may be exhaustively described if we keep in view the\nconditions which its productions have to satisfy. These productions, the\ndream, will have first of all to avoid the censor, and for this purpose\nthe dream work resorts to displacement of psychic intensities even to the\npoint of changing all psychic values; thoughts must be exclusively or\npredominantly given in the material of visual and auditory memory images,\nand from this grows that demand for representability which it answers with\nnew displacements. Greater intensities must apparently be attained here,\nthan are at its disposal in dream thoughts at night, and this purpose is\nserved by the extreme condensation which affects the elements of the dream\nthoughts. There is little regard for the logical relations of the thought\nmaterial; they find finally an indirect representation in formal\npeculiarities of dreams. The affects of dream thoughts suffer slighter\nchanges than their image content. They are usually repressed. Where they\nare retained they are detached from images and grouped according to their\nsimilarity.\u201d\n\nBriefly to express the nature of the dream, Stekel gives in one place\n(\u201cSprache des Traumes,\u201d p. 107) this concise characterization: \u201cThe dream\nis a play of images in the service of the affects.\u201d\n\nA nearly exact formula for the dream has been contributed by Freud and\nRank, \u201cOn the foundation and with the help of repressed infantile sexual\nmaterial, the dream regularly represents as fulfilled actual wishes and\nusually also erotic wishes in disguised and symbolically veiled form.\u201d\n(Jb.; ps. F., p. 519, and Trdtg., p. 117.) In this formula the wish\nfulfillment, following Freud\u2019s view, is preponderant, yet it would appear\nto me that it is given too exclusive a r\u00f4le in the (chiefly affective)\nbackground of the dream. An important point is the infantile in the dream,\nin which connection we must mention the Regression.\n\nRegression is a kind of psychic retrogression that takes place in manifold\nways in the dream (and related psychic events). The dream reaches back\ntowards infantile memories and wishes. [Sometimes this is already\nrecognizable in the manifest dream content. Usually, however, it is first\ndisclosed by psychoanalysis. Strongly repressed, and therefore difficult\nof access, is this infantile sexual material. On the infantile forms of\nsexuality, see Freud, \u201cThree Contributions to Sexual Theory.\u201d] It reaches\nback also from the complicated and completed to a more primitive function,\nfrom abstract thought to perceptual images, from practical activity to\nhallucinatory wish fulfillment. [The latter with especial significance in\nthe convenience dreams. We fall asleep, for instance, when thirsty, then\ninstead of reaching for the glass of water, we dream of the drink.] The\ndreamer thus approaches his own childhood, as he does likewise the\nchildhood of the human race, by reaching back for the more primitive\nperceptual mode of thought. [On the second kind of regression the Zurich\npsychiatrist, C. G. Jung, has made extraordinary interesting revelations.\nHis writings will further occupy our attention later.]\n\nNietzsche writes (\u201cMenschliches, Allzumenschliches\u201d), \u201cIn sleep and in\ndreams we pass through the entire curriculum of primitive mankind.... I\nmean as even to-day we think in dreams, mankind thought in waking life\nthrough many thousand years; the first cause that struck his spirit in\norder to explain anything that needed explanation satisfied him and passed\nas truth. In dreams this piece of ancient humanity works on in us, for it\nis the germ from which the higher reason developed and in every man still\ndevelops. The dream takes us back into remote conditions of human culture\nand puts in our hand the means of understanding it better. The dream\nthought is now so easy because, during the enormous duration of the\nevolution of mankind we have been so well trained in just this form of\ncheap, phantastic explanation by the first agreeable fancy. In that\nrespect the dream is a means of recovery for the brain, which by day has\nto satisfy the strenuous demands of thought required by the higher\nculture.\u201d (Works, Vol. II, pp. 27 ff.)\n\nIf we remember that the explanation of nature and the philosophizing of\nunschooled humanity is consummated in the form of myths, we can deduce\nfrom the preceding an analogy between myth making and dreaming. This\nanalogy is much further developed by psychoanalysis. Freud blazes a path\nwith the following words: \u201cThe research into these concepts of folk\npsychology [myths, sagas, fairy stories] is at present not by any means\nconcluded, but it is apparent everywhere from myths, for instance, that\nthey correspond to the displaced residues of wish phantasies of entire\nnations, the dreams of ages of young humanity.\u201d (Samml. kl. Lehr. II, p.\n205.) It will be shown later that fairy stories and myths can actually be\nsubjected to the same psychologic interpretation as dreams, that for the\nmost part they rest on the same psychological motives (suppressed wishes,\nthat are common to all men) and that they show a similar structure to that\nof dreams.\n\nAbraham (Traum und Mythus)(1) has gone farther in developing the\nparallelism of dream and myth. For him the myth is the dream of a people\nand a dream is the myth of the individual. He says, e.g., \u201cThe dream is\n(according to Freud) a piece of superseded infantile, mental life\u201d and\n\u201cthe myth is a piece of superseded infantile, mental life of a people\u201d;\nalso, \u201cThe dream then, is the myth of the individual.\u201d Rank conceives the\nmyths as images intermediate between collective dreams and collective\npoems. \u201cFor as in the individual the dream or poem is destined to draw off\nunconscious emotions that are repressed in the course of the evolution of\ncivilization, so in mythical or religious phantasies a whole people\nliberates itself for the maintenance of its psychic soundness from those\nprimal impulses that are refractory to culture (titanic), while at the\nsame time it creates, as it were, a collective symptom for taking up all\nrepressed emotion.\u201d (Inz-Mot., p. 277. Cf. also Kunstl., p. 36.)\n\nA definite group of such repressed primal impulses is given a prominent\nplace by psychoanalysis. I refer to the so-called \u0152dipus complex that\nplays an important r\u00f4le in the dream life as also in myth and apparently,\nalso in creative poetry. The fables (sagas, dramas) of \u0152dipus, who slays\nhis father and marries his mother are well known. According to the\nobservations of psychoanalysis there is a bit of \u0152dipus in every one of\nus. [These \u0152dipus elements in us can\u2014as I must observe after reading\nImago, January, 1913\u2014be called \u201ctitanic\u201d in the narrower sense, following\nthe lead of Lorenz. They contain the motive for the separation of the\nchild from the parents.] The related conflicts, that in their entirety\nconstitute the \u0152dipus complex (almost always unconscious, because actively\nrepressed) arise in the disturbance of the relation to the parents which\nevery child goes through more or less in its first (and very early) sexual\nemotions. \u201cIf king \u0152dipus can deeply affect modern mankind no less than\nthe contemporary Greeks, the explanation can lie only in the fact that the\neffect of the Greek tragedy does not depend on the antithesis between fate\nand the human will, but in the peculiarity of the material in which this\nantithesis is developed. There must be a voice in our inner life which is\nready to recognize the compelling power of fate in the case of \u0152dipus,\nwhile we reject as arbitrary the situations in the Ahnfrau or other\ndestiny tragedies. And such an element is indeed contained in the history\nof king \u0152dipus. His fate touches us only because it might have been ours,\nbecause the oracle hung the same curse over us before our birth as over\nhim. For us all, probably, it is ordained that we should direct our first\nsexual feelings towards our mothers, the first hate and wish for violence\nagainst our fathers. Our dreams convince us of that. King \u0152dipus, who has\nslain his father Laius and married his mother Jocasta, is only the\nwish-fulfillment of our childhood. But more fortunate than he, we have\nbeen able, unless we have become psychoneurotic, to dissociate our sexual\nfeelings from our mothers and forget our jealousy of our fathers. From the\nperson in whom that childish wish has been fulfilled we recoil with the\nentire force of the repressions, that these wishes have since that time\nsuffered in our inner soul. While the poet in his probing brings to light\nthe guilt of \u0152dipus, he calls to our attention our own inner life, in\nwhich that impulse, though repressed, is always present. The antithesis\nwith which the chorus leaves us\n\n\n                      See, that is \u0152dipus,\n    Who solved the great riddle and was peerless in power,\n    Whose fortune the townspeople all extolled and envied.\n    See into what a terrible flood of mishap he has sunk.\n\n\nThis admonition hits us and our pride, we who have become in our own\nestimation, since the years of childhood, so wise and so mighty. Like\n\u0152dipus, we live in ignorance of the wishes that are so offensive to\nmorality, which nature has forced upon us, and after their disclosure we\nshould all like to turn away our gaze from the scenes of our childhood.\u201d\n(Freud, Trdtg., p. 190 f.)\n\nBelieving that I have by this time sufficiently prepared the reader who\nwas unfamiliar with psychoanalysis for the psychoanalytic part of my\ninvestigation, I will dispense with further time-consuming explanations.\n\n\n\n\n\n                                 Part II.\n\n\nANALYTIC PART.\n\n\n\n\n                                Section I.\n\n\nPsychoanalytic Interpretation Of The Parable.\n\n\nAlthough we know that the parable was written by a follower of the\nhermetic art, and apparently for the purpose of instruction, we shall\nproceed, with due consideration, to pass over the hermetic content of the\nnarrative, which will later be investigated, and regard it only as a play\nof free fantasy. We shall endeavor to apply to the parable knowledge\ngained from the psychoanalytic interpretation of dreams, and we shall find\nthat the parable, as a creation of the imagination, shows at the very\nfoundations the same structure as dreams. I repeat emphatically that in\nthis research, in being guided merely by the psychoanalytic point of view,\nwe are for the time being proceeding in a decidedly one-sided manner.\n\nIn the interpretation of the parable we cannot apply the original method\nof psychoanalysis. This consists in having a series of seances with the\ndreamer in order to evoke the free associations. The dreamer of the\nparable\u2014or rather the author\u2014has long ago departed this life. We are\nobliged then to give up the preparatory process and stick to the methods\nderived from them. There are three such methods.\n\nThe first is the comparison with typical dream images. It has been shown\nthat in the dreams of all individuals certain phases and types continually\nrecur, and in its symbolism have a far reaching general validity, because\nthey are manifestly built on universal human emotions. Their imaginative\nexpression is created according to a psychical law which remains fairly\nunaffected by individual differences.\n\nThe second is the parallel from folk psychology. The inner affinity of\ndream and myth implies that for the interpretation of individual creations\nof fancy, parallels can profitably be drawn from the productions of the\npopular imagination and vice versa.\n\nThe third is the conclusions from the peculiarities of structure of the\ndream (myth, fairy tale) itself. In dreams and still more significantly in\nthe more widely cast works of the imagination creating in a dream-like\nmanner, as e.g., in myths and fairy tales, one generally finds motives\nthat are several times repeated in similar stories even though with\nvariations and with different degrees of distinctness. [Let this not be\nmisunderstood. I do not wish to revive the exploded notion that myths are\nmerely the play of a fancy that requires occupation. My position on the\ninterpretation of myths will be explained in Part I. of the synthetic\npart.] It is then possible by the comparison of individual instances of a\nmotive, to conclude concerning its true character, inasmuch as one, as it\nwere, completes in accordance with their original tendency the lines of\nincreasing distinctness in the different examples, and thus\u2014to continue\nthe geometric metaphor\u2014one obtains in their prolongations a point of\nintersection in which can be recognized the goal of the process toward\nwhich the dream strives, a goal, however, that is not found in the dream\nitself but only in the interpretation.\n\nWe shall employ the three methods of interpretation conjointly. After all\nwe shall proceed exactly as psychoanalysis does in interpretation of\nfolk-lore. For in this also there are no living authors that we can call\nand question. We have succeeded well enough, however, with the derived\nmethods. The lack of an actual living person will be compensated for in a\ncertain sense by the ever living folk spirit and the infinite series of\nits manifestations (folk-lore, etc.). The results of this research will\nhelp us naturally in the examination of our parable, except in so far as I\nmust treat some of the conclusions of psychoanalysis with reserve as\nproblematic.\n\nLet us now turn to the parable. Let us follow the author, or as I shall\ncall him, the wanderer, into his forest, where he meets his extraordinary\nadventures.\n\nI have just used a figure, \u201cLet us follow him into his forest.\u201d This is\nworthy of notice. I mean, of course, that we betake ourselves into his\nworld of imagination and live through his dreams with him. We leave the\npaths of everyday life, in order to rove in the jungle of phantasy. If we\nremember rightly, the wanderer used the same metaphor at the beginning of\nhis narrative. He comes upon a thicket in the woods, loses the usual\npath.... He, too, speaks figuratively. Have we almost unaware, in making\nhis symbolism our own, partially drawn away the veil from his mystery? It\nis a fact confirmed by many observations [Cf. my works on threshold\nsymbolism\u2014Schwellensymbolik, Jahrb. ps. F. III, p. 621 ff., IV, p. 675\nff.] that in hypnagogic hallucinations (dreamy images before going to\nsleep), besides all kinds of thought material, the state of going to sleep\nalso portrays itself in exactly the same way that in the close of a dream\nor hypnotic illusions on awakening, the act of awakening is pictorially\npresented. The symbolism of awakening brings indeed pictures of leave\ntaking, departing, opening of a door, sinking, going free out of a dark\nsurrounding, coming home, etc. The pictures for going to sleep are\nsinking, entering into a room, a garden or a dark forest.\n\nThe fairy story also used the same forest symbol. Whether on sinking into\nsleep I have the sensation of going into a dark forest or whether the hero\nof the story goes into a forest (which to be sure has still other\ninterpretations), or whether the wanderer in the parable gets into a\ntangle of underbrush, all amounts to the same thing; it is always the\nintroduction into a life of phantasy, the entrance into the theater of the\ndream. The wanderer, if he had not chosen for his fairy tale the first\nperson, could have begun as follows: There was once a king whose greatest\njoy was in the chase. Once as he was drawn with his companions into a\ngreat forest, and was pursuing a fleet stag, he was separated from his\nfollowers, and went still further from the familiar paths, so that finally\nhe had to admit that he had lost his way. Then he went farther and farther\ninto the woods until he saw far off a house....\n\nThe wanderer comes through the woods to the Pratum felicitatis, the Meadow\nof Felicity, and there his adventures begin. Here, too, our symbolism is\nmaintained; by sleeping or the transition to revery we get into the dream\nand fairy tale realm, a land to which the fulfillment of our keenest\nwishes beckons us. The realm of fairy tales is indeed\u2014and the\npsychoanalyst can confirm this statement\u2014a Pratum felicitatis, in spite of\nall dangers and accidents which we have there to undergo.\n\nThe dream play begins and the interpretation, easy till now, becomes more\ndifficult. We shall hardly be able to proceed in strictly chronological\norder. The understanding of the several phases of the narrative does not\nfollow the sequence of their events. Let us take it as it comes.\n\nThe wanderer becomes acquainted with the inhabitants of the Pratum\nfelicitatis, who are discussing learned topics, he becomes involved in the\nscientific dispute, and is subjected to a severe test in order to be\nadmitted to the company. The admission thus does not occur without trouble\nbut rather a great obstacle is placed in the way of it. The wanderer tells\nus that his examiners hauled him over the coals, an allegorical metaphor,\ntaken possibly from the ordeal by fire. In these difficulties the\nattaining of the end meets us in the first instance in a series of\nanalogous events, where the wanderer sees himself hindered in his\nactivities in a more or less painful, and often even a dangerous manner.\nAfter a phase marked by anxiety the adventure turns out uniformly well and\nsome progress is made after the obstruction at the beginning. As a first\nintimation of the coming experiences we may take up the obstacles in the\npath in the first section of the parable, which are successfully removed,\ninasmuch as the wanderer soon after reaches the lovely region (Sec. 3).\n\nThe psychology of dreams has shown that obstacles in the dream correspond\nto conflicts of will on the part of the dreamer, which is exactly as in\nthe morbid restraint of neurotics. Anxiety develops when a suppressed\nimpulse wishes to gratify itself, to which impulse another will, something\ndetermined by our culture, is opposed prohibitively. Obstructed\nsatisfaction creates anxiety instead of pleasure. Anxiety may then be\ncalled also a libido with a negative sign. Only when the impulse in\nquestion knows how to break through without the painful conflict, can it\nattain pleasure\u2014which is the psychic (not indeed the biologic) tendency of\nevery impulse emanating from the depths of the soul. The degrees of the\npleasure that thus exists in the soul may be very different, even\nvanishingly small, a state of affairs occurring if the wish fulfilling\nexperience has through overgrowth of symbolism lost almost all of its\noriginal form. If we follow the appearances of the obstruction motive in\nthe parable, and find the regular happy ending already mentioned, then we\ncan maintain it as a characteristic of the phantasy product in question,\nthat not only in its parts but also in the movement of the entire action,\nit shows a tendency from anxiety towards untroubled fulfillment of wishes.\n\nAs for the examination episode, to which we have now advanced in our\nprogressive study of the narrative, we can now take up a frequently\noccurring dream type; the Examination Dream. Almost every one who has to\npass severe examinations, experiences even at subsequent times when the\nhigh school or university examinations are far in the past, distressing\ndreams filled with the anxiety that precedes an examination. Freud\n(Trdtg., p. 196 ff.) clearly says that this kind of dream is especially\nthe indelible memories of the punishments which we have suffered in\nchildhood for misdeeds and which make themselves felt again in our\ninnermost souls at the critical periods of our studies, at the _Dies irae,\ndies ilia_ of the severe examinations. After we have ceased to be pupils\nit is no longer as at first the parents and governesses or later the\nteachers that take care of our punishment. The inexorable causal nexus of\nlife has taken over our further education, and now we dream of the\npreliminaries or finals; whenever we expect that the result will chastise\nus, because we have not done our duty, or done something incorrectly, or\nwhenever we feel the pressure of responsibility. Stekel\u2019s experience is\nalso to be noticed, confirmed by the practice of other psychoanalysts,\nthat graduation dreams frequently occur if a test of sexual power is at\nhand. The double sense of the word _matura_ (= ripe) (that may also mean\nsexual maturity) may also come to mind as the verbal connecting link for\nthe association. In general the examination dreams may be the expression\nof an anxiety about not doing well or not being able to do well; in\nparticular they are an expression of a fear of impotence. It should be\nnoted here that not only in the former but in the latter case the fear has\npredominantly the force of a psychic obstruction.\n\nFor the interpretation of the examination scene also, we note the fairy\ntale motif so frequently appearing of a hard-won prize, i.e., any story in\nwhich a king or a potentate proposes a riddle or a task for the hero. If\nthe hero solves or accomplishes it, he generally wins, besides other\nprecious possessions, a woman or a princess, whom he marries. In the case\nof a heroine the prize is a beautiful prince. The motif of the hard-won\nprize matches the later appearance of obstacles in the Parable. The nature\nof the prize is, for the present at any rate, a matter of indifference.\n\nA second edition of the examination scene meets us in the 6th section as\nthe battle with the lion. The advance from the anxiety phase to the\nfulfillment phase appears clearly and the emotions of the wanderer are\nmore strongly worked out. The difficulty at the beginning is indicated in\nthe preceding conversation where no one will advise him how he is to begin\nwith the beast, but all hold out guidance for a later time when he shall\nhave once bound the lion. The beginning of the fight causes the wanderer\nmuch trouble. He \u201cis amazed at his own temerity,\u201d would gladly turn back\nfrom his project, and he can \u201chardly restrain his tears for fear.\u201d He\nfortifies himself, however, develops brilliant abilities and comes off\nvictor in the fray. A gratification derived from his own ability is\nunmistakable. The scene, as well as a variation of the preceding\nexamination, adds to it some essentially new details. The displacement of\nthe early opponents (i.e., the examining elders) by another (the lion) is\nnot really new. It is a mere compensation, although, as we shall see\nlater, a very instructive one. Entirely new is the result of the battle.\nAfter killing the lion the victor brings to light white bones and red\nblood from his body. Note the antithesis, white and red. It will occur\nagain. If we think of saga and fairy lore parallels, the dragon fight\nnaturally comes to mind. The victorious hero has to free a maiden who\nlanguishes in the possession of an ogre. The anatomizing of the dead lion\nfinds numerous analogies in those myths and fairy tales in which\ndismemberment of the body appears. It will be dealt with fully later on.\n\nAs the next obstacle in the parable we meet the difficult advance on the\nwall. (Para. 7 and 8.) We have here again an obstruction to progress in\nthe narrower sense as in Sec. 1, but with several additions. The wall,\nitself a type of embarrassment, reaches up to the clouds. Whoever goes up\nso high may fall far. The way on top is \u201cNot a foot in width\u201d and an iron\nhand rail occupies some of that space. The walking is therefore\nuncomfortable and dangerous. The railing running in the middle of it\ndivides the path and so produces two paths, a right and a left. The right\npath is the more difficult. Who would not in this situation think of\nHercules at the cross roads? The conception of right and left as right and\nwrong, good and bad, is familiar in mythical and religious symbolism. That\nthe right path is the narrower [Matth. VII, 13, 14] or more full of thorns\nis naturally comprehensible. In dreams the right-left symbolism is\ntypical. It has here a meaning similar to its use in religion, probably\nhowever, with the difference that it is used principally with reference to\nsexual excitements of such a character that the right signifies a\npermitted (i.e., experienced by the dreamer as permissible), the left, an\nillicit sexual pleasure. Accordingly it is, e.g., characteristic in the\ndream about strawberry picking in the preceding part of the book, that the\nvalley, sought by the dreamer and the boy, \u201cin order to pick strawberries\nthere\u201d turns off to the left from the road, not to the right. The sexual\nact with a boy appears even in dreams as something illicit, indecent,\nforbidden. In the parable the wanderer goes from right to left, gets into\ndifficulties by doing so, but knows, as always, how to withdraw\nsuccessfully.\n\nFrom the wall the wanderer comes to a rose tree, from which he breaks off\nwhite and red roses. Notice the white and red. The victory over the lion\nhas yielded him white bones and red blood, the passing through the dangers\non the wall now yields him white and red roses. The similarity in the\nlatter case is particularly marked by his putting them in his hat.\n\nAgain in the course of the next sections (9-11) there are obstacles. There\na wall is set up against the wanderer. On account of that he has, in order\nto gain entrance for the maidens into the company in the garden, to go a\nlong way round. Arriving at the door, he finds it locked and is afraid\nthat the people standing about will prevent his entrance or laugh at him.\nBut the first difficulty is barely removed, by the magic opening of the\nfirst gate, when the now familiar change from the anxiety phase to the\nfulfillment phase occurs. The wanderer traverses the corridor without\ntrouble but his eyes glance ahead of him and he sees through the still\nclosed door, as if it were glass, into the garden. What result has this\nsuccess over the difficulties yielded him? Where is the usual white and\nred reward? We do not have to look long. In Sec. 11 it is recorded, \u201cWhen\nI had passed beyond the little garden [in the center of the larger garden]\nand was going to the place where I was to help the maidens, behold, I was\naware that instead of the wall, a low hurdle stood there, and there went\nby the rose garden, the most beautiful maiden arrayed in white satin with\nthe most stately youth who was in scarlet, each giving arm to the other,\nand carrying in their hands many fragrant roses. \u2018This, my dearest\nbridegroom,\u2019 said she, \u2018has helped me over and we are now going out of\nthis lovely garden into our chamber to enjoy the pleasures of love.\u2019 \u201d\nHere the parallel with the fairy tale is complete, and reveals the\ncharacteristic of the prize that rewards him. The red and the white reveal\nthemselves as man and woman, and the last aim is, as the just quoted\npassage clearly shows, and the further course of the narrative fully\nindicates, the sexual union of both. Even the rest of the fairy tale\nprizes are not lacking\u2014kingdoms, riches, happiness. And if they are not\ndead they are still living.... The narrative has yielded a complete\nfulfillment of wishes; the longing for love and power has attained its\nend. That the wanderer does not experience the acquired happiness\nimmediately in his own person, but that the representation of happy love\nis in the most illustrative manner developed in the union of two other\npersons, is naturally a peculiarity of the narration. It is found often\nenough in dreams. The ego of the dreamer is in such a case replaced by a\n\u201csplit-off\u201d person, through whom the dream evokes its dramatic pageantry.\nIt is as if the parable tried to say the hero has won his happy love\nthrough struggle; two are, however, needful for love, a man and a woman,\nso let us quickly create a pair. Apart from the fact that the reward must\nevidently fall to the hero who has won it, the identity of the wanderer\nwith the king in the parable is abundantly demonstrated, even if somewhat\nparaphrased. The secret of the dramatizing craft of the narrative is most\nclearly exposed in the conclusion of Sec. 11, where the elders, with the\nletter of the faculty in their hands, reveal to the wanderer that he must\nmarry the woman he has taken, which he furthermore cheerfully promises\nthem to do.\n\nSo far all would be regular and we might think, on superficial\nexamination, that the psychoanalytic solution of the parable was ended.\nHow far from being the case! We have interpreted only the upper stratum\nand will see a problem show itself that invites us to press on into the\ndeeper layers of the phantasy fabric before us.\n\nWe have noticed that in the parable much, even the most important, is\ncommunicated only by symbols and by means of allusions. Its previously\nascertained latent content [corresponding to the latent dream thoughts]\nwill in the manifest form be transcribed in different and gradually\ndiminishing disguises. Also a displacement (dream displacement) has taken\nplace. Now the dream or the imagination working in dreams does nothing\nwithout purpose and even though according to its nature (out of \u201cregard\nfor presentability\u201d) it has to favor the visual in all cases, the tendency\ntoward the pictorial does not explain such a systematic series of\ndisguises and such a determinate tendency as that just observed by us. The\nrepresentation of the union of man and woman is strikingly paraphrased.\nFirst as blood and bones\u2014a type of intimate vital connection; they belong\nto _one_ body, just as two lovers are one and as later the bridal pair\nalso melt into one body. Then as two kinds of roses that bloom on one\nbush. The wanderer breaks the rose as the boy does the wild rose maiden.\nAnd hardly is the veil of the previous disguise lifted, hardly have we\nlearned that the wanderer has taken a woman (Sec. 11), when the affair is\nagain hushed just as it is about to be dramatized (cf. Sec. 12), so that\napparently another enjoys the pleasures of love. This consequent\nconcealment must have a reason. Let us not forget the striking obstacles\nwhich the wanderer experiences again and again and which we have not yet\nthoroughly examined. The symbolism of the dream tells us that such\nobstacles correspond to conflicts of the will. What kind of inner\nresistance may it be that checks the wanderer at every step on his way to\nhappy love? We suspect that the examinations have an ethical flavor. This\nappears to some extent in the right-left symbolism; then in the experience\nat the mill, which we have not yet studied, where the wanderer has to pass\nover a very narrow plank, the ethical symbolism of which will be discussed\nlater; and in the striking feeling of responsibility which the wanderer\nhas for the actions of the bridal pair in the crystal prison, which gives\nus the impression that he had a bad conscience. Altogether we cannot doubt\nthat the dream\u2014the parable\u2014has endeavored, because of the censor, to\ndisguise the sexual experiences of the wanderer. We can be quite certain\nthat it will be said that the sexual as such will be forbidden by the\ncensor. That is, however, not the case. The account is outspoken enough,\nand not the least prudish; the bridal pair embrace each other naked,\npenetrate each other and dissolve in love, melt in rapture and pain. Who\ncould ask more? Therefore the sexual act itself could not have been\noffensive to the censor. The whole machinery of scrupulousness,\nconcealment and deterrent objects, which stand like dreadful watchmen\nbefore the doors of forbidden rooms, cannot on the other hand be\ncauseless. So the question arises: What is it that the dream censor in the\nmost varied forms [lion, dangerous paths, etc.] has so sternly vetoed?\n\nIn the strawberry dream related in the preceding section, we have seen\nthat a paraphrase of the latent dream content appears at the moment when a\nform of sexual intercourse, forbidden to the dreamer by the dream censor,\nwas to be consummated. (Homosexual intercourse.) Most probably in the\nparable also there is some form of sexuality rejected by the censor. What\nmay it be? Nothing indicates a homosexual desire. We shall have to look\nfor another erotic tendency that departs from the normal. From several\nindications we might settle upon exhibitionism. This is, as are almost all\nabnormal erotic tendencies, also an element of our normal psychosexual\nconstitution, but it is, if occurring too prominently, a perversity\nagainst which the censor directs his attacks. The incidents of the parable\nthat indicate exhibitionism are those where the wanderer sees, through\nlocked doors (Sec. 10) or walls (Sec. 11), objects that can be interpreted\nas sexual symbols. The miraculous sight corresponds to a transferred wish\nfulfillment. The supposition that exhibitionism is the forbidden erotic\nimpulse element that we were looking for is, however, groundless, if we\nrecollect that these very elements appear most openly in the parable. In\nSec. 14 the wanderer has the freest opportunity to do as he likes. Still\nthe question arises, what is the prohibited tendency? No very great\nconstructive ability is required to deduce the answer. The wording of the\nparable itself furnishes the information. In Sec. 14 we read, \u201cNow I do\nnot know what sin these two have committed except that although they were\nbrother and sister they were so united in love that they could not again\nbe separated and so, as it were, required to be punished for incest.\u201d And\nin another passage (Sec. 13), \u201cAfter our bridegroom ... with his dearest\nbride ... came to the age of marriage, they both copulated at once and I\nwondered not a little that this maiden, that yet was supposed to be the\nbridegroom\u2019s mother, was still so young.\u201d\n\nThe sexual propensity forbidden by the censor is incest. That it can be\nmentioned in the parable in spite of the censor is accounted for by the\nexceedingly clever and unsuspected bringing about of the suggestion.\nDreams are very adroit in this respect, and the same cleverness\n(apparently unconscious on the part of the author) is found in the\nparable, which is in every way analogous to the dream. Incest can be\nexplicitly mentioned, because it is attributed to persons that have\napparently nothing to do with the wanderer. That the king in the crystal\nprison is none other than the wanderer himself, we indeed know, thanks to\nour critical analysis. The dreamer of the dream does not know it. For him\nthe king is a different person, who is alone responsible for his actions;\nalthough in spite of the clear disguise, some feeling of responsibility\nstill overshadows the wanderer, a peculiar feeling that has struck us\nbefore, and now is explained.\n\nLater we shall see that from the beginning of the parable, incest symbols\nare in evidence. Darkly hinted at first they are later somewhat more\ntransparent, and in the very moment when they remove the last veil and\nattain a significance intolerable for the censor, exactly at that\npsychologic moment the forbidden action is transferred to the other,\napparently strange, person.\n\nA similar process, of course, is the change of situation in the strawberry\ndream at the exact moment when the affair begins to seem unpleasant to the\ndreamer. This becoming unpleasant can be beautifully followed out in the\nparable. The critical transition is found exactly in one of those places\nwhere the representation appears most confused. It is in this way that the\nweakest points of the dream surface are usually constituted. Those are the\nplaces where the outer covering is threadbare and exposes a nakedness to\nthe view of the analyzer.\n\nThe critical phase of the parable begins in the 11th section. The elders\nconsult over a letter from the faculty. The wanderer notices that the\ncontents concern him and asks, \u201cGentlemen, does it have to do with me?\u201d\nThey answer, \u201cYes, you must marry your woman that you have recently\ntaken.\u201d Wanderer: \u201cThat is no trouble; for I was, so to speak, born [how\nsubtle!] with her and brought up from childhood with her.\u201d Now the secret\nof the incest is almost divulged. But it is at once effectually retracted.\nIn Sec. 12 we read, \u201cSo my previous trouble and toil fell upon me and I\nbethought myself that from strange causes [these strange causes are the\ndream censor who, ruling in the unconscious, effects the displacements\nthat follow], it cannot concern me but another that is well known to me\n[in truth a well-known other]. Then I see our bridegroom with his bride in\nthe previous attire going to that place ready and prepared for copulation\nand I was highly delighted with it. For I was in great anxiety lest the\naffair should concern me.\u201d The anxiety is quite comprehensible. It is just\non account of its appearance that the displacement from the wanderer to\nthe other person takes place. Further in Sec. 13: \u201cNow after ... our\nbridegroom ... with his dearest bride ... came to the age of marriage [The\naim with which the censor performs his duties and effects the dream\ndisplacement is, says Freud (Trdtg., p. 193), \u2018to prevent the development\nof anxiety or other form of painful affect\u2019.] they both copulated ... and\nI wondered not a little that this maiden, that was supposed to be actually\nthe _mother_ of the bridegroom, was still so young....\u201d Now when the\ntransfer has taken place, the thought of its being the mother is hazarded;\nwhereas formerly a mere suggestion of a sister had been offered. Section\n14 explicitly mentions incest and even arranges the punishment of the\nguilt. In this form the matter can, of course, be contemplated without\ntroubling the conscience or being further represented pictorially.\n\nThe sister, alternating in the narrative with the mother, is only a\npreliminary to the latter. As we find that the \u0152dipus complex [Rather an\nattenuation, which occurs frequently, not merely in dream psychology, but\nalso in modern mythology.] is revived in the parable, let us bring the\nlatter into still closer relation with the fairy tales and myths to which\nwe have compared it. The woman sought and battled for by the hero appears,\nin its deeper psychological meaning, always to be the mother. The\nsignificance of the incest motive has been discovered on the one hand by\nthe psychoanalysts (in particular Rank, who has worked over extensive\nmaterial), on the other by the investigators of myths. That many modern\nmythologists lay most stress in this discovery upon the astral or\nmeteorological content and do not draw the psychological conclusions is\nanother matter that will be discussed later. But in passing it may be\nnoted that the correspondence in the discovered material (motives) is the\nmore remarkable as it resulted from working in the direction of quite\ndifferent purposes.\n\nIt is now time to examine the details of the parable in conformity with\nthe main theme just stated and come to a definite interpretation.\nHenceforward we may keep to a chronological order.\n\nThe threshold symbolism in the beginning of the parable has already been\ngiven, also the obstacles that are indicative of a psychic conflict. We\nmight rest satisfied with that, yet a more complete interpretation is\nquite possible, in which particular images are shown to be overdetermined.\nThe way is narrow, overgrown with bushes, and leads to the Pratum\nfelicitatis. That, according to a typical dream symbolism, is also a part\nof the female body. The obstacles in the way we recognize as a recoil from\nor impediment to incest; so it is evident that a definite female body,\nnamely that of the mother, is meant. The penetration leads to the Pratum\nfelicitatis, to blissful enjoyment. In fairy lore the sojourn in the\nforest generally signifies death or the life in the underworld. Wilhelm\nMuller, for example, writes, \u201cAs symbols of similar significance we have\nthe transformation into swans or other birds, into flowers, the exposure\nin the forest, the life in the glass mountain, in a castle, in the\nwoods.... All imply death and life in the underworld.\u201d The underworld is,\nwhen regarded mythologically, not only the land where the dead go, but\nalso whence the living have come; thence for the individual, and in\nparticular for our wanderer, the uterus of the mother. It is significant\nthat the wanderer, as he strolls along, ponders over the fall of our first\nparents and laments it. The fall of the parents was a sexual sin. That it\nwas incest besides, will be considered later. The son who sees in his\nfather his rival for his mother is sorry that the parents belong to each\nother. A sexual offense (incest) caused the loss of paradise. The wanderer\nenters the paradise, the Pratum felicitatis. [Garden of Joy, Garden of\nPeace, Mountain of Joy, etc., are names of paradise. Now it is\nparticularly noteworthy that the same words can signify the beloved.\n(Grimm, D. Mythol., II, pp. 684 ff., Chap. XXV, 781 f.)] The path thither\nis not too rough for him (Sec. 2).\n\nIn Sec. 3 the wanderer enters his paradise (incest). He finds in the\nfather an obstacle to his relation with the mother. The elders (splitting\nof the person of the father) will not admit him, forbid his entrance into\nthe college. He himself, the youth is already among them. The younger man,\nwhose name he knows without seeing his face, is himself. He puts himself\nin the place of his father. (The other young man with the black pointed\nbeard may be an allusion to a quite definite person, intended for a small\ncircle of readers of the parable, contemporaries of the author. Either the\ndevil or death may be meant, yet I cannot substantiate this conjecture.)\n\nIn the fourth section the examinations begin. First the examination in the\nnarrower sense of the word. The paternal atmosphere of every examination\nhas already been emphasized in the passage from Freud quoted above. Every\nexamination, every exercise is associated with early impressions of\nparental commands and punishments. Later (in the treatment of the lion)\nthe wanderer will turn out to be the questioner, whereas now the elders\nare the questioners. In the relation between parent and child questions\nplay a part that is important from a psychological point of view.\nAmazingly early the curiosity of the child turns toward sexual matters.\nHis desire to know things is centered about the question as to where\nbabies come from. The uncommunicativeness of the parents causes a\ntemporary suppression of the great question, which does not, however,\ncease to arouse his intense desire for explanation. The dodging of the\nissue produces further a characteristic loss of trust on the part of the\nchild, an ironic questioning, or a feeling that he knows better. The\nknowing better than the questioning father we see in the wanderer. The\ntables are turned. Instead of the child desiring (sexual) explanation from\nthe parents, the father must learn from the child (fulfillment of the wish\nto be himself the father, as above). The elders are acquainted only with\nfigurative language (\u201cSimilitudines,\u201d \u201cFigmenta,\u201d etc.); but the wanderer\nis well informed in practical life, in experience he is an adept. As a\nfact, parents in their indefiniteness about the question, Where do babies\ncome from? give a figurative answer (however appropriate it may be as a\nfigure of speech) in saying that the stork brings them, while the child\nexpects clear information (from experience). On the propriety of the\npicturesque information that the stork brings the babies out of the water\nwe may note incidentally the following observations of Kleinpaul. The\nfountain is the mother\u2019s womb, and the red-legged stork that brings the\nbabies is none other than a humorous figure for the organ (phallus) with\nthe long neck like a goose or a stork, that actually gets the little\nbabies out of the mother\u2019s body. We understand also that the stork has\nbitten Mamma in the \u201cleg.\u201d\n\nWe have become acquainted above with the fear of impotence as one\nsignificance of the anxiety about examinations. Psychosexual obstructions\ncause impotence. The incest scruple is such an obstruction.\n\nAccording to Laistner we can conceive the painful examination as a\nquestion torture\u2014a typical experience of the hero in countless myths.\nLaistner, starting from this central motive, traces the majority of myths\nback to the incubus dream. The solution of the tormenting riddle, the\nmagic word that banishes the ghost, is the cry of awakening, by which the\nsleeper is freed from the oppressing dream, the incubus. The prototype of\nthe tormenting riddle propounder is, according to Laistner, the Sphinx.\nSphinx, dragon, giants, man eaters, etc., are analogous figures in myths.\nThey are what afflict the heroes, and what he has to battle with. The\ncorresponding figure in our parable is the lion.\n\nAlthough the wanderer has brilliantly stood the test, the elders (Sec. 5)\ndo not admit him into their college (the motive of denial recurs later);\nbut enter him for the battle with the lion. This is surely a\npersonification of the same obstructions as the elders themselves. In them\nwe have, so to speak, before us the dragon (to be subdued) in a plural\nform. Analogous multiplying of the dragon is found, for example, in\nStucken [in the astral myth]. Typical dragon fighters are Jason, Joshua,\nSamson, Indra; and their dragon enemies are multitudes like the armed men\nfrom the sowing of the dragon\u2019s teeth by Jason, the Amorites for Joshua,\nthe Philistines in the case of Samson, the Dasas in that of Indra. We know\nthat for the wanderer the assemblage of elders is to be conceived chiefly\nas the father, and the same is true now of the lion (king of animals,\nroyal beast, also in hermetic sense) who has as lion been already\nappropriated to the father symbol. Kaiser, king, giants, etc., are wont in\ndreams to represent the father. Accordingly large animals, especially wild\nbeasts or beasts of prey, are accustomed to appear in dreams with this\nsignificance.\n\nStekel [Spr. Tr.] contributes the following dream of the patient Omicron:\n\u201cI was at home. My family had preserved a dead bear. His head was of wood\nand out of his belly grew a mighty tree, which looked very old. Around the\nanimal\u2019s neck was a chain. I pulled at it, and afterwards was afraid that\nI had possibly choked him, in spite of the fact that he was long dead.\u201d\n\nAnd the following interpretation of it derived through analysis: \u201cThe bear\nis a growler, i.e., his father, who has told him many a lie about the\ngenesis of babies. He reviles him for it. He was a blockhead, he had a\nwooden head. The mighty tree is the phallus. The chain is marriage. He was\na henpecked husband, a tamed bear. Mother held him by the chain. This\nchain (the bond ? of marriage) Omicron desired to sunder. (Incest\nthoughts.) When the father died Omicron held his hand over his father\u2019s\nmouth to find out whether he was still breathing. Then he was pursued by\ncompulsive ideas, that he had killed his father. In dreams the same\nreproaches appear. We realize how powerful his murder impulses were. His\nreproaches are justified. For he had countless death wishes that were\ncentered about that most precious life.\u201d\n\nA girl not yet six years old told her mother the following dream:\n\n\u201cWe went together, there we saw a camel on a rock, and you climbed up the\ncliff. The camel wanted to keep slobbering you, but you wouldn\u2019t let him,\nand said, \u2018I\u2019d like to do it, but if you are like this, I won\u2019t do it.\u2019 \u201d\n\nAfter the telling of the dream the mother asked the girl if she could\nimagine what the camel signified in the dream, and she immediately\nreplied: \u201cPapa, because he has to drag along and worry himself like a\ncamel. You know, Mamma, when he wants to slobber you it is as if he said\nto you in camel talk, \u2018Please play with me. I will marry you; I won\u2019t let\nyou go away.\u2019 The rocks on which you are were steep, the path was quite\nclear, but the railing was very dirty and there was a deep abyss, and a\nman slipped over the railing into the abyss. I don\u2019t know whether it was\nUncle or Papa.\u201d\n\nStekel remarks on this: \u201cThe neurotic child understands the whole conflict\nof the parents. The mother refused the father coitus. In this she will not\n\u2018play\u2019 with the camel. The camel wants to \u2018marry\u2019 her. It is quite\npuzzling how the child knows that Mamma has long entertained thoughts of\nseparation.... Children evidently observe much more sharply and exactly\nthan we have yet suspected. The conclusion of the dream is a quite\ntransparent symbolism of coitus. But the dream thoughts go deeper yet. A\nman falls into an abyss. The father goes on little mountain expeditions.\nDoes the child wish that the father may fall? The father treats the child\nbadly and occasionally strikes her unjustly. At all events it is to be\nnoted that the little puss says to her mother, \u2018Mamma, isn\u2019t it true that\nwhen Papa dies you will marry Dr. Stekel?\u2019 Another time she chattered,\n\u2018You know, Mamma, Dr. N. is nicer than Papa; he would suit you much\nbetter.\u2019 Also the antithesis of clean and dirty, that later plays such an\nimportant part in the psychic life of neurotics, is here indicated.\u201d\n\nNot only the camel but also the railing and the abyss are interesting in\nrelation to Sec. 7 and 8 of the parable, where occurs the perilous wall\nwith the railing. People fall down there. There is evidently here an\nintimate primitive symbolism (for the child also). But I will not\nanticipate.\n\nIt is not necessary to add anything to the bear dream. It is quite clear.\nOnly one point must be noticed, that the subsequent concern about the dead\nis to be met in the parable, though not on the wanderer\u2019s part but on that\nof the elders who desire the reviving of the lion.\n\nThe wanderer describes the lion (Sec. 6) as \u201cold, fierce and large.\u201d (The\ngrowling bear of the dream.) The glance of his eye is the impressively\nreproachful look of the father.\n\nThe wanderer conquers the lion and \u201cdissects\u201d him. Red blood, white bones,\ncome to view, male and female; the appearance of the two elements is, at\nany rate overdetermined in meaning as it signifies on the one hand the\nseparation of a pair, father and mother, originally united as one body;\nand on the other hand the liberation of sexuality in the mind of the\nwanderer (winning of the mother or of the dragon-guarded maiden).\n\nWe ought not to explain the figures of the lion and the elders as \u201cthe\nfather.\u201d Such exalted figures are usually condensations or composite\npersons. The elders are not merely the father, but also the old, or the\nolder ones = parents in general, in so far as they are severe and\nunapproachable. Apparently the mother also will prove unapproachable if\nthe adult son desires her as a wife. [The male child, on the other hand,\nfrequently has erotic experiences with the mother. The parents connive at\nthese, because they do not understand the significance even of their own\ncaresses. They generally do not know how to fix the limits between\nmoderation and excess.] The wanderer has no luck with blandishments in the\ncase of the lion. He begins indeed to fondle him (cf. Sec. 6), but the\nlion looks at him formidably with his bright, shining eyes. He is not\nobliging; the wanderer has to struggle with him. Offering violence to the\nmother often appears in myths. We shall have an example of this later. It\nis characteristic that the wanderer is amazed at his own audacity.\n\nDragon fighting, dismembering, incest, separation of parents, and still\nother motives have an intimate connection in mythology. I refer to the\ncomparison of motives collected by Stucken from an imposing array of\nmaterial. [I quote an excerpt from it at the end of this volume, Note A.]\nThe motive of dismemberment has great significance for the subsequent\nworking out of my theme, so I must for that reason delay a little longer\nat this point.\n\nThe parts resulting from the dismemberment have a sexual or procreative\nvalue. That is evident from the analysis of the parable, even without the\nsupport of mythological parallels. None the less let it be noticed that\nmany cosmogonies assign the origin of the universe or at least the world\nor its life to the disintegrated parts of the body of a great animal or\ngiant. In the younger Edda the dismemberment of the giant Ymir is\nrecounted.\n\n\n    \u201cFrom Ymir\u2019s flesh was the earth created,\n    From his sweat the sea,\n    From his skeleton the mountains, the trees from his hair,\n    From his skull the heavens,\n    From his eyebrows kindly \u00c4ses made\n    Mitgard, the son of man.\n    But from his brain were created all the ill-tempered clouds.\u201d\n\n\nThe Iranian myth has an ancestor bull, Abudad. \u201cFrom his left side goes\nGoschorum, his soul, and rises to the starry heavens; from his right side\ncame forth Kajomorts (G\u00e2y\u00f4mard), the first man. Of his seed the earth took\na third, but the moon two thirds. From his horns grew the fruits, from his\nnose, leeks, from his blood, grapes, from his tail, five and twenty kinds\nof grain. From his purified seed two new bulls were formed, from which all\nanimals are descended.\u201d Just as in the Iranian myth the original being,\nG\u00e2y\u00f4mard, considered as human, and the ancestor bull belong together, so\nwe find in the northern myth a cow Audhumla associated with Ymir. Ymir is\nto be regarded as androgynous (man and woman), the primitive cow as only a\ndoubling of his being. The Iranian primitive bull ancestor also occurs as\ncow. Compare white and red, male and female, in the body of the lion.\n\nIn the Indian Asvamedha the parts of the sacrificed steed correspond to\nthe elements of the visible creation. (Cf. Brhadaranyaka\u2014Upanisad I, i.) A\nprimitive vedic cosmogony makes the world arise from the parts of the body\nof a giant. (Rig-veda purusa-sukta.)\n\nJust as from the dead primordial being the sacrificed bull, Mithra,\nsprouts life and vegetation, so in the dream of Omicron, a tree grows out\nof the belly of the dead bear. In mythology many trees grow out of graves,\nthat in some way reincarnate the creative or life principle of the dead.\nIt is an interesting fact that the world, or especially an improved new\nedition of the world, comes from the body of a dying being. Some one kills\nthis being and so causes an improved creation. (According to Stucken,\nincidentally, all myths are creation myths.) This improvement is now\nidentical, psychologically, with the above mentioned superior knowledge of\nthe son (expressed in general terms, the present new generation as opposed\nto the ancestors). The son does away with the father (the children\noverpower the ancestors), and creates, as it were out of the wreckage, an\nimproved world. So, beside the superior knowledge, a superior efficiency.\nThe primordial beings are destroyed but not so the creative power\n(phallus, tree, the red and the white). It passes on to posterity (son)\nwhich uses it in turn.\n\nDismemberments in creation myths are not always multiple but sometimes\ndichotomous. Thus in the Babylonian cosmogony Marduk splits the monster\nTiamat into two pieces, which henceforth become the upper and lower half\nof heaven. Winckler concludes that Tiamat is man-woman (primal pair). This\nbrings us to the type of creation saga where the producer of the\n(improved) world separates the primal pair, his parents. The Chinese\ncreation myth speaks of the archaic Chaos as an effervescing water, in\nwhich the two powers, Yang (heaven) and Yin (earth), the two primal\nancestors, are mingled and united. Pwanku, an offshoot of these primal\npowers (son of the parents), separates them and thus they become manifest.\nIn the Egyptian myth we read (in Maspero, Histoire des Peuples de\nl\u2019Orient, Stucken, Astral Myth, p. 203): \u201cThe earth and the heaven were in\nthe beginning a pair of lovers lost in the Now who held each other in\nclose embrace, the god below the goddess. Now on the day of creation a new\ngod [son type], Shou, came out of the eternal waters, glided between them\nand seizing Nouit [the goddess] with his hands, lifted her at arms\u2019 length\nabove his head. While the starry bust of the goddess was lengthened out in\nspace, the head to the west, the loins to the east, and became the sky,\nher feet and her hands [as the four pillars of heaven] fell here and there\non our earth.\u201d The young god or the son pushes his way between the\nparents, sunders their union, just as the dreamer Omicron would have liked\nto sunder the chain of the bear (the marriage bond of the parents). This\ncase is quite as frequent a type in analytic psychology as in mythical\ncosmology. The child is actually an intruder, even if it does indirectly\ndraw the bonds of marriage tighter. Fundamentally regarded, the child\nappears as the rival of the father, who is no longer the only beloved one\nof his wife. He must share the love with the new comer, to whom an even\ngreater tenderness is shown. Regarded from the standpoint of the growing\nson, the intrusion represents the \u0152dipus motive (with the incest wish).\n\nThe most outspoken and also a commonly occurring form of the mythological\nseparation of the primal pair is the castration of the father by the son.\nThe motive is, according to all accounts, psychologically quite as\ncomprehensible as the frequently substituted castration of the son by the\nfather. The latter is psychologically the necessary correlate of the first\nform. The rivals, father and son, menace each other\u2019s sexual life. That\nthe castration motive works out that way with father and son (son-in-law\nif the daughter takes the place of the mother) is expressed either in so\nmany words in the myth or through corresponding displacement types.\n\nA clear case is the emasculation of Uranus by his son Kronos, who thereby\nprevents the further cohabitation of the primal parents. [Archetype of the\nTitan motive in a narrow sense.] Important for us is the fact that\ncastration in myths is represented sometimes as the tearing out of a limb\nor by complete dismemberment. (Stucken, Astral Myth, pp. 436, 443, 479,\n638 ff.; Rank, Incest Motive, p. 311 ff.)\n\nThe Adam myth also contains the motive of the separated primal parents. In\nGenesis we do not, of course, see the myth in its pure form. It must first\nbe rehabilitated. Stucken accomplishes this in regarding Adam and Eve\n(Hawwa) as the original world-parent pair, and Jahwe Elohim as the\nseparating son god. By a comparison of Adam and Noah he incidentally\narrives by analogical reasoning at an emasculation of Adam. In connection\nwith the \u201cmotive of the sleeping primal father,\u201d he observes later (Astral\nMyth, p. 224) that the emasculation (or the shameless deed, Ham with Noah)\nis executed while the primal father lies asleep. Thus, Kronos emasculates\nUranus by night while he is sleeping with Gaia. Stucken now shows that the\nsleep motive is contained in the 2d chapter of Genesis. \u201cAnd the Lord God\ncaused a deep sleep to fall upon Adam, and he slept; and he took one of\nhis ribs, and closed up the flesh instead thereof.\u201d (II, 21.) According to\nStucken the rib stands euphemistically for the organ of generation, which\nis cut off from Adam while he sleeps.\n\nRank works out another kind of rearrangement. He takes the creation of Eve\nfrom Adam as an inversion. He refers to the ever recurring world-parent\nmyths of savage peoples, in which the son begets upon the mother a new\ngeneration. He cites after Frobenius a story from Joruba, Africa, where\nthe son and daughter of the world parents marry and have a son, who falls\nin love with his mother. As she refuses to yield to his passion he follows\nand overpowers her. She immediately jumps up and runs away crying. The son\nfollows her to soothe her, and when he catches her she falls sprawling on\nthe earth, her body begins to swell, two streams of water spring from her\nbreasts and her body falls in pieces. Fifteen gods spring from her\ndisrupted body. [Motive of the mutilation of the maternal body. The\ndismembered lion also naturally contains this motive. From the mutilated\nbody come male and female (red and white) children.] Rank supposes that\nthe biblical account of the world parents serves as a mask for incest (and\nnaturally at the same time the symbolic accomplishment of the incest). He\ncontinues, \u201cIt is needed only that the infantile birth theory [Birth from\nanus, navel, etc. The taking of the rib = birth process.] which ignores\nthe sexual organs in woman and applies to both sexes, be raised in the\nchild\u2019s thought to the next higher grade of knowledge, which ascribes to\nthe woman alone the ability to bring children into the world by the\nopening of her body. In opposition to the biblical account we have the\ntruly natural process, according to which Adam came out of the opened body\nof Eve. If by analogy with other traditions, we may take this as the\noriginal one, it is clear that Adam has sexual intercourse with his\nmother, and that the disguising of this shocking incest furnished the\nmotive for the displacement of the saga and for the symbolic\nrepresentation of its contents.\u201d The birth from the side of the body, from\nthe navel, from the anus, etc., are among children common theories of\nbirth. In myths analogous to the biblical apple episode the man almost\nalways offers the apple to the woman. The biblical account is probably an\ninversion. The apple is an apple of love and an impregnation symbol.\nImpregnation by food is also an infantile procreation theory. For Rank,\ntherefore, it is Adam who is guilty of separating the primal parents\n[Jahwe and Hawwa] and of incest with the mother. The contrast between the\ntwo preceding conceptions of the Adam myth should not be carried beyond\nlimits. That they can stand side by side is the more conceivable because\nGenesis itself is welded together from heterogeneous parts and different\nelaborations of the primal pair motive. Displacements, inversions, and\ntherefore apparent contradictions must naturally lie in such a material.\nMoreover, the interpretation depends not so much on the narrative of the\ndiscovered motives as on the motives themselves. [On the interpretation of\nthe mythological motives cf. Lessmann, Aufg. u. Ziele, p. 12.]\n\nLet us return now to the motive of dismemberment. One of the best known\nexamples of dismemberment in mythology is that of Osiris. Osiris and Isis,\nthe brother and sister, already violently in love with each other in their\nmother\u2019s womb, as the myth recounts, copulated with the result that\nArueris was born of the unborn. So the two gods came into the world as\nalready married brother and sister. Osiris traversed the earth, bestowing\nbenefits on mankind. But he had a bad brother, full of jealousy and envy,\nTyphon (Set), who would gladly have taken advantage of the absence of his\nbrother to place himself on his throne. Isis, who ruled during the absence\nof Osiris, acted so vigorously and resolutely that all his evil designs\nwere frustrated. Finally Osiris returned and Typhon, with a number of\nconfederates (the number varies) and with the Ethiopian queen Aso, formed\na conspiracy against the life of Osiris, and in feigned friendship\narranged a banquet. He had, however, caused a splendid coffin to be made,\nand as they sat gayly at the feast, Typhon had it brought in, and offered\nto give it to the person whose body would fit it. He had secretly taken\nthe measure of Osiris and had prepared the coffin accordingly. All tried\nit in turn. None fitted. Finally Osiris lay in it. Then Typhon and his\nconfederates rushed up, closed it and threw it into the river, which\ncarried it to the sea. (Creuzer, L., p. 259 ff.) For the killing of his\nbrother Set, which happened according to the original version on account\nof desire for power, later tradition substitutes an unconscious incest\nwhich Osiris committed with his second sister, Nephthys, the wife of Set,\na union from which sprang Anubis (the dog-headed god). Set and Nephthys\nare, according to H. Schneider, apparently no originally married brother\nand sister like Osiris and Isis, but may have been introduced by way of\nduplication, in order to account for the war between Osiris and his\nbrother. With the help of Anubis, Isis finds the coffin, brings it back to\nEgypt, opens it in seclusion and gives way to her tender feelings and\nsorrow for him. Thereupon she hides the coffin with the body in a thicket\nin the forest in a lonely place. A hunt which the wild hunter Typhon\narranges, discovers the coffin. Typhon cuts the body into fourteen pieces.\nIsis soon discovers the loss and searches in a papyrus canoe for the\ndismembered body of Osiris, traveling through all the seven mouths of the\nNile, till she finally has found thirteen pieces. Only one is lacking, the\nphallus, which had been carried out to sea and swallowed by a fish. She\nput the pieces together and replaced the missing male member by another\nmade of sycamore wood and set up the phallus for a memento (as a\nsanctuary). With the help of her son Horus, who, according to later\ntraditions, was begotten by Osiris after his death, Isis avenged the\nmurder of her spouse and brother. Between Horus and Set, who originally\nwere brothers themselves, there arises a bitter war, in which each tore\nfrom the other certain parts of the body as strength-giving amulets. Set\nknocked an eye out of his opponent and swallowed it, but lost at the same\ntime his own genitals (testicles), which in the original version were\nprobably swallowed by Horus. Finally Set was overcome and compelled to\ngive up Horus\u2019 eye, with the help of which Horus again revivified Osiris\nso that he could enter the kingdom of the dead as a ruler.\n\nThe dismemberment, with final loss of the phallus, will be clearly\nrecognized as a castration. The tearing out of the eye is similarly to be\nregarded as emasculation. This motive is found as self-punishment for\nincest, at the close of the \u0152dipus drama. On the dismemberment of Osiris\nas a castration, Rank writes (Inz. Mot., p. 311): \u201cThe characteristic\nphallus consecration of Isis shows us that her sorrow predominantly\nconcerns the loss of the phallus, (and it also is expressed in the fact\nthat according to a later version, she is none the less in a mysterious\nmanner impregnated by her emasculated spouse), so on the other hand the\nconduct of the cruel brother shows us that in the dismemberment he was\nparticularly interested in the phallus, since that indeed was the only\nthing not to be found, and had evidently been hidden with special\nprecautionary measures. Indeed both motivations appear closely united in a\nversion cited by Jeremias (Babylonisches in N. T., p. 721), according to\nwhich Anubis, the son of the adulterous union of Osiris with his sister\nNephthys, found the phallus of Osiris, dismembered by Typhon with 27\nassistants, which Isis had hidden in the coffin. Only in this manner could\nthe phallus from which the new age originated, escape from Typhon. If this\nversion clearly shows that Isis originally had preserved in the casket the\nactual phallus of her husband and brother which had been made\nincorruptible and not merely a wooden one, then on the other hand the\nprobability increases that the story originally concerns emasculation\nalone because of the various weakening and motivating attempts that meet\nus in the motive of the dismemberment.\u201d\n\nIn the form of the Osiris saga the dismemberment appears, however, not\nmerely as emasculation. More clearly recognizable is also the separation\nof the primal parents, the dying out of the primal being resulting in a\nrelease of the primal procreative power for a fresh world creation. It is\na very interesting point that in one of the versions a mighty tree grows\nout of the corpse of Osiris. Later on we become acquainted for the first\ntime with the potent motive of the restoration of the dismembered one, the\nrevivification of the dead.\n\nFor example, in the Finnish epic, Kalevala, Nasshut throws the\nLemminkainen into the waters of the river of the dead. Lemminkainen was\ndismembered, but his mother fished out the pieces, one of which was\nmissing, put them together and brought them to life in her womb. According\nto Stucken\u2019s explanation we recognize in Nasshut a father image, in\nLemminkainen a son image. In the tradition no relationship between them is\nmentioned. That is, however, a \u201cDifferentiation and attenuation of traits,\nwhich is common in every myth-maker.\u201d (S. A. M., p. 107.)\n\nIn the Edda it is recounted \u201cthat Thor fared forth with his chariot and\nhis goats and with him the Ase, called Loki. They came at evening to a\npeasant and found shelter with him. At night Thor took his goats and slew\nthem; thereupon they were skinned and put into a kettle. And when they\nwere boiled Thor sat down with his fellow travelers to supper. Thor\ninvited the peasant and his wife and two children to eat with him. The\npeasant\u2019s son was called Thialfi and the daughter Roskwa. Then Thor laid\nthe goats\u2019 skins near the hearth and said that the peasant and his family\nshould throw the bones onto the skins. Thialfi, the peasant\u2019s son, had the\nthigh bone of one goat and cut it in two with his knife to get the marrow.\nThor stayed there that night, and in the morning he got up before dawn,\ndressed, took the hammer, Miolner, and lifted it to consecrate the goats\u2019\nskins. Thereupon the goats stood up; but one of them was lame in the hind\nleg. He noticed it and said that the peasant or some of his household must\nhave been careless with the goats\u2019 bones, for he saw that a thigh bone was\nbroken.\u201d We are especially to note here that the hammer is a phallic\nsymbol.\n\nIn fairy tales the dismemberments and revivifications occur frequently.\nFor example, in the tale of the Juniper Tree [Machandelboom] (Grimm, K. H.\nM., No. 47), a young man is beheaded, dismembered, cooked and served up to\nhis father to be eaten. The father finds the dish exceptionally good. On\nasking for his son he is answered that the youth has gone to visit\nrelatives. The father throws all the bones under the table. They are\ncollected by the sister, wrapped in a bit of cloth and laid under the\njuniper tree. The soul of the boy soared in the air as a bird and was\nafterward translated into a living youth. The Grimm brothers introduce as\na parallel: \u201cThe collection of the bones occurs in the myths of Osiris and\nOrpheus, and in the legend of Adelbert; the revivification in many others,\ne.g., in the tale of Brother Lustig (K. H. M., No. 81), of Fichter\u2019s Vogel\n(No. 46), in the old Danish song of the Maribo-Spring, in the German saga\nof the drowned child, etc.\u201d Moreover, W. Mannhardt (Germ. Mythen., pp.\n57-75) has collected numerous sagas and fairy tales of this kind, in which\noccur the revivifications of dismembered cattle, fish, goats, rams, birds,\nand men.\n\nThe gruesome meal in the story of the juniper tree reminds us of the\nTantalus story and the meal of Thyestes. Demeter (or Thetes) ate a\nshoulder of the dismembered Pelops, who was set before the gods by his\nfather Tantalus, and the shoulder, after he was brought to life again, was\nreplaced by an ivory one. In a story from the northeastern Caucasus, a\nchamois similarly dismembered and brought to life, like Thor\u2019s goats, gets\nan artificial shoulder (of wood).\n\nFor the purpose of being brought to life again the parts of the\ndismembered animal are regularly put in a vessel or some container\n(kettle, box, cloth, skin). In the case of the kettle, which corresponds\nto the belly or uterus, they are generally cooked. Thus in the tale of the\njuniper tree, the magic rejuvenations of Medea, which\u2014except in the\nversion mentioning the magic potion\u2014she practices on Jason and \u00c6son, and\nalso on goats (cf. Thor and his goats). I must quote still other pertinent\nobservations of Rank (p. 313 ff). The motive of revivification, most\nintimately connected with dismemberment, appears not only in a secondary\nr\u00f4le to compensate for the killing, but represents as well simple coming\nto life, i.e., birth. Rank believes that coming to life again applies\noriginally to a dissected snake (later other animals, chiefly birds), in\nwhich we easily recognize the symbolical compensation for the phallus of\nthe Osiris story, excised and unfit for procreation, which can be brought\nto life again by means of the water of life. \u201cThe idea that man himself at\nprocreation or at birth is assembled from separate parts, has found\nexpression not only in the typical widespread sexual theories of children,\nbut in countless stories (e.g., Balzac\u2019s Contes drolatiques) and mythical\ntraditions. Of special interest to us is the antique expression\ncommunicated by Mannhardt (Germ. Myth., p. 305), which says of a pregnant\nwoman that she has a belly full of bones,\u201d which strikingly suggests the\nfeature emphasized in all traditions that the bones of the dismembered\nperson are thrown on a heap, or into a kettle (belly) or wrapped in a\ncloth. [Even the dead Jesus, who is to live again, is enveloped in a\ncloth. In several points he answers the requirements of the true\nrejuvenation myth. The point is also made that the limbs that are being\nput in the cloth must be intact, so that the resurrection may be properly\nattained (as in a bird story where the dead bird\u2019s bones must be carefully\npreserved). The incompleteness (stigmata) also appears after the\nresurrection.\n\nJohn XIX, 33. \u201cBut when they came to Jesus, and saw that he was dead\nalready, they brake not his legs.\u201d\u201440 f. \u201cThen took they the body of Jesus\nand wound it in linen cloths with the spices.... Now in the place where he\nwas crucified there was a garden, and in the garden a new sepulcher,\nwherein was never man yet laid.\u201d\n\nWe shall mention later the significance of garden and grave. It supports\nthat of the cloths.]\n\nRank considers that the circumstance that the dismembered person or animal\nresurrected generally lacks a member, points without exception to\ncastration.\n\nWhat he has said about dismemberment we can now sum up with reference to\nthe lion in the parable in the formulae: Separation of parents; the\npushing aside of the father; castration of father; taking his place;\nliberation of the power of procreation; improvement. In its bearing on the\nincest wish, castration is indeed the best translation of the\n\u201canatomizing\u201d of the lion. The dragon fighter has to release a woman. The\nidea that the mother is in need of being released, and that it is a good\ndeed to free her from her oppressor, father, is according to the insight\nof psychoanalysis a typical element of those unconscious phantasies of\nmankind, which are stamped deeply with the greatest significance in the\nimaginative \u201cfamily romance\u201d of neurotics. To the typical dragon fight\nbelongs, however (according to Stucken\u2019s correct formulation), the motive\nof denial. As a matter of fact the hero of our parable is denied the prize\nset before him\u2014the admission into the college\u2014for several of the elders\ninsist on the condition that the wanderer must resuscitate the lion (Sec.\n7). In myths where the dragon has to fight with a number of persons this\ndifference generally occurs: that he produces dissension among his\nopponents. (Jason throws a stone among the men of the dragon\u2019s teeth, they\nfight about the stone and lay each other low.) Dissension occurs also\namong the old men. They turned (Sec. 7) \u201cfiercely on each other\u201d if only\nwith words.\n\nThe wanderer removes, as it were, an obstacle by the fight, tears down a\nwall or a restraint. This symbol occurs frequently in dreams; flying or\njumping over walls has a similar meaning. The wanderer was carried as if\nin flight to the top of the wall. Then first returns the hesitation. The\nsymbolism of the two paths, right and left, has already been mentioned.\nThe man that precedes the wanderer (Sec. 7 and 8) may be quite properly\ntaken as the father image; once, at any rate, because the wanderer finds\nhimself on the journey to the mother (that is indeed the trend of the\ndream) and on this path the father is naturally the predecessor. The\nfather is, however, the instructor, too, held up as an example and as a\nmodel for choosing the right path. The father follows the right path to\nthe mother also; he is the lawful husband. The son can reach her only on\nthe left path. This he takes, still for the purpose of making things\nbetter. Some one follows the wanderer on the other side (Sec. 8), whether\nman or woman is not known. The father image in front of the wanderer is\nhis future for he will occupy his father\u2019s place. The Being behind him is\nsurely the past, the careless childhood, that has not yet learned the\ndifference between man and woman. It does not take the difficult right\nway, but quite intelligibly, the left. The wanderer himself turns back to\nhis childish irresponsibility; he takes the left path. The many people\nthat fall down may be a foil to illustrate the dangers of the path, for\nthe purpose of deepening the impression of improvement. Phantasies of\nextraordinary abilities, special powers; contrasts to the anxiety of\nexaminations; all these in the case of the wanderer mark the change from\napprehension to fulfillment. We must not fail to recognize the element of\ndesire for honor; it will be yet described. In view of myth motives\nreported by Stucken, the entire wall episode is to be conceived as a magic\nflight; the people that fall off are the pursuers.\n\nAt the beginning of the ninth section of the parabola, the wanderer breaks\nred and white roses from the rosebush and sticks them in his hat.\nRed-white we already know as sexuality. The breaking off of flowers, etc.,\nin dreams generally signifies masturbation; common speech also knows this\nas \u201cpulling off\u201d or \u201cjerking off.\u201d In the symbolism of dreams and of myths\nthe hat is usually the phallus. This fact alone would be hardly worth\nmentioning, but there are also other features that have a similar\nsignificance. The fear of impotence points to autoerotic components in the\npsychosexual constitution of the wanderer (of course not clearly\nrecognized as such), which is shown as well in the anxiety about ridicule\nand disgrace that awaken ambition. This is clearest in the paragraphs 6,\n10, 14, of the parable. That the masturbatory symbol precedes the\nsubsequent garden episode, can be understood if we realize that the\nmasturbation phantasy (which has an enormous psychic importance) animates\nor predetermines the immediately following incest.\n\nThe wall about the garden that makes the long detour necessary (Sec. 9) is\nas we know the resistance. Overcoming the resistance = going round the\nwall, removal of the wall. Of course, after the completion of the detour\nthere is no wall. The wall, however, signifies also the inaccessibility or\nvirginity of the woman. The wall surrounds a garden. The garden is,\nhowever (apart from the paradise symbolism derived from it), one of the\noldest and most indubitable symbols for the female body.\n\n\n    \u201cMaiden shall I go with you\n    In your rose garden,\n    There where the roses stand\n    The delicate and the tender;\n    And a tree nearby\n    That moves its leaves,\n    And a cool spring\n    That lies just under it.\u201d\n\n\nWithout much change the same symbolism is found in stately form in the\nMelker Marienlied of the 12th century. (See Jung, Jb. ps. F., IV, S. 398\nff.)\n\n\n    Sainted Mary\n    Closed gate\n    Opened by God\u2019s word\u2014\n    Sealed fountain,\n    Barred garden,\n    Gate of Paradise.\n\n\nNote also the garden, roses and fountains in the Song of Solomon.\n\nThe wanderer wishes to possess his mother as an unravished bride. Also a\nfeature familiar to psychoanalysis. The generally accompanying antithesis\nis the phantasy that the mother is a loose woman = attainable, sexually\nalluring woman. Perhaps this idea will also be found in the parable.\n\nThe young people of both sexes, separated by a wall, do not come together\nbecause they are afraid of the distant detour to the door. This can, with\na little courage, be translated: The auto-erotic satisfaction is easier.\n\n[C G. Jung writes (Jb. ps. F., IV, p. 213 ff): \u201cMasturbation is of\ninestimable importance psychologically. One is guarded from fate, since\nthere is no sexual need of submitting to any one, life and its\ndifficulties. With masturbation one has in his hands the great magic. He\nneeds only to imagine and in addition to masturbate and he possesses all\nthe pleasures of the world and is under no compulsion to conquer the world\nof his desire through hard work and struggle with reality. Aladdin rubs\nhis lamp and the slaves come at his bidding; this story expresses the\ngreat psychologic gain in local sexual satisfaction through facile\nregression.\u201d Jung applies to masturbation the motive of the dearly won\nprize and that of the stealing of fire. He even appears to derive in some\nway the use of fire from masturbation. In this at any rate I cannot follow\nhim.]\n\nOn his detour the wanderer (who desires to reach the portal of woman)\nmeets people who are alone in the rooms and carry on dirty work. Dirt and\nmasturbation are wont to be closely associated psychically. The dirty work\nis \u201conly appearance and individual fantasy,\u201d and \u201chas no foundation in\nNature.\u201d The wanderer knows that \u201csuch practices vanish like smoke.\u201d He\nhas done it himself before and now he will have nothing more to do with\nit. He aspires to a woman, that the work done alone leads to nothing is\nconnected with the fact that the work of two is useful. But \u201cdirty work\u201d\nis also to be understood as sensual enjoyment without love.\n\nIn paragraph 10 we again meet the already mentioned symbolism of the\nwalled garden. The wanderer is the only one that can secure admission to\nthe maiden. After a fear of impotence (anxiety about disgrace) he goes\nresolutely to the door and opens it with his Diederich, which sticks into\na narrow, hardly visible opening (deflowering). He \u201cknows the situation of\nthe place,\u201d although he has never been there before. I mean that once,\nbefore he was himself, he was there in the body of his mother. What\nfollows suggests a birth fantasy as these occur in dreams of being born.\nThe wanderer now actually takes part in being born in reverse direction. I\nappend several dreams about being born.\n\n\u201cI find myself on a very narrow stairway, leading down in turns; a winding\nstairway. I turn and push through laboriously. Finally I find a little\ndoor that leads me into the open, on a green meadow, where I rest in soft\nluxuriant bushes. The warm sunshine was very pleasant.\u201d\n\nF. S. dreams: \u201cIn the morning I went to work with my brother (as we went\nthe same road) in the Customs House Street. Before the customs house I saw\nthe head postillion standing. From it the way led to a street between two\nwooden walls; the way appeared very long and seemed to get narrower toward\nthe end and indeed so close that I was afraid that we would not get\nthrough. I went out first, my brother behind me; I was glad when I got out\nof the passage and woke with a beating heart.\u201d Addenda. \u201cThe way was very\ndark, more like a mine. We couldn\u2019t see, except in the distance the end,\nlike a light in a mine shaft. I closed my eyes.\u201d Stekel notes on the\ndreams of F. S.: \u201cThe dream is a typical birth dream. The head postillion\nis the father. The dreamer wants to reverse the birth relations of his\nbrother who is ten years older than he. \u2018I went out first, my brother\nafter me.\u2019 \u201d\n\nAnother beautiful example in Stekel: \u201cInter faeces et urinas nascimur.\u201d\n[We are born between faeces and urine] says St. Augustine. Mr. F. Z. S.\ncontributes an account of his birth which strongly reminds us of the\nsewer-theory.\n\n\u201cI went into the office and had to pass a long, narrow, uneven alley. The\nalley was like a long court between two houses and I had the indefinite\nfeeling that there was no thoroughfare. Yet I hurried through. Suddenly a\nwindow over me opened and some one, I believe a female, spilled the wet\ncontents of a vessel on me. My hat was quite wet and afterwards I looked\nat it closer and still noticed the traces of a dirty gray liquid.\nNevertheless, I went on without stopping, and quickened my steps. At the\nend of the alley I had to go through the house that was connected by the\nalley with the other. Here I found an establishment (inn?) that I passed.\nIn this establishment were people (porters, servants, etc.) engaged in\nmoving heavy pieces of furniture, etc., as if these were being moved out\nor rearranged. I had to be careful and force my way through. Finally I\ncame to the open on a street and looked for an electric. Then I saw on a\npath that went off at an angle, a man whom I took for an innkeeper who was\noccupied in measuring or fastening a hedge or a trellis. I did not know\nexactly what he was doing. He was counting or muttering and was so drunk\nthat he staggered.\u201d\n\nStekel: \u201cIn this dream are united birth and effects of the forbidden or\nunpermissible. The dreamer goes back over the path\u2014evidently as an adult.\nThe experiences represent an accusation against the mother. This\naccusation was not without reason. Mr. F. Z. S. had a joyless childhood.\nHis mother was a heavy drinker. He witnessed her coitus with strangers.\n(Packing up = coitus.) The packers and porters are the strange men who\nvisited his inn (his mother was also his nurse) in order to store heavy\nobjects, etc. Finally he was obstructed in his birth, for a man is\noccupied in measuring. The father was a surveyor (the innkeeper). In the\ndream, furthermore, he was measuring a trellis-fence. Both trellis and\nhedge are typical dream symbols of obstacles to copulation.\u201d\n\nComparing Sections 10 and 11 of the parable carefully with the contents of\nthis dream, we find astonishing correspondences. Notice the details, e.g.,\nthe rosebushes, the sun, the rain, the hedge. On the \u201cwell builded house\u201d\nof Section 10, I shall only remark that Scherner has noticed in this\nconnection that the human body represents a building. \u201cWell built house\u201d\nsignifies \u201cbeautiful body.\u201d\n\nIf we remember that the wanderer reverses the way of birth, we shall not\nbe surprised that he finds a smaller garden in the larger. That is\nprobably the uterus. The wanderer attains the most intimate union with his\nideal, the mother, in imagining himself in her body. This phantasy is\ncontinued still less ambiguously,\u2014but I do not wish to anticipate. Be it\nonly said: He possesses his mother as a spouse and as a child; it is as if\nin the desire to do everything better than his father he desires to beget\nhimself anew. We already know the mythological motives of new creation,\nthat should follow the forcible separation of the parents and that we have\nnot yet noticed in the parable. Shall the better world still be created,\nthe dismembered paternal power be renewed, the lion again be brought to\nlife?\n\nThe rectangular place in the garden suggests a grave. A wall in a dream\nmeans, among other things, a cemetery wall and the garden, a cemetery. And\nwidely as these ideas may be contrasted with the lifegiving mother\u2019s womb,\nthey yet belong psychologically in very close connection with her. And\nperhaps not only psychologically.\n\nStekel tells a dream of Mrs. Delta in which occurs \u201can open square space,\na garden or court. In the corner stood a tree, that slowly sinks before\nour eyes as if it were sinking in water. As the tree and the court also\nmade swinging motions, I cleverly remarked, \u2018Thus we see how the change in\nthe earth\u2019s surface takes place.\u2019 \u201d The topmost psychic stratum of the\ndream reveals itself as an earthquake reminiscence. \u201cEarth\u201d leads to the\nidea of \u201cMother Earth.\u201d The tree sinking into it, is the tree of life, the\nphallus. The rectangular space is the bedroom, the marriage bed. The\nswinging motions characterize the whole picture still better. The\nearthquake, however, contains, as is found in the analysis, death thoughts\nalso. The rectangular space becomes a grave. Even the water of the dream\ndeserves notice. \u201cBabies come out of the water,\u201d says an infantile theory\nof procreation. We learn later that the f\u0153tus floats in amniotic liquor.\nThis \u201cwater\u201d lies naturally in \u201cMother Earth.\u201d In contrast we have the\nwater of the dead (river of the dead, islands of the dead, etc.). Both\nwaters are analogous in the natural symbolism. It is the mythical abode of\nthe people not yet, or no longer, to be found in the world.\n\nAs water will appear again at important points in the parable, I will\ndwell a little longer on that topic.\n\nLittle children come out of Holla\u2019s fountain, there are in German\ndistricts a number of Holla wells or Holla springs (Holla brunn?) with\nappropriate legends. Women, we are told, who step into those springs\nbecome prolific. Mullenhof tells of an old stone fountain in Flensburg,\nwhich is called the Gr\u00f6nnerkeel. Its clear, copious water falls out of\nfour cocks into a wide basin and supplies a great part of the city. The\nFlensburgers hold this fountain in great honor, for in this city it is not\nthe stork which brings babies, but they are fished out of this fountain.\nWhile fishing the women catch cold and therefore have to stay in bed.\nBechstein (Fr\u00e4nk. Sagensch.) mentions a Little Linden Spring on a road in\nSchweinfurt near K\u00f6nigshofen. The nurses dip the babies out of it with\nsilver pails, and it flows not with water but with milk. If the little\nones come to this baby fountain they look through the holes of the\nmillstone (specially mentioned on account of what follows) at its still\nwater, that mirrors their features, and think they have seen a little\nbrother or sister that looks just like them. (Nork. Myth d. Volkss., p.\n501.)\n\nFrom the lower Austrian peasantry Rank takes the following (Wurth. Zf. d.\nMythol., IV, 140): \u201cFar, far off in the sea there stands a tree near which\nthe babies grow. They hang by a string on the tree and when the baby is\nripe the string breaks and the baby floats off. But in order that it\nshould not drown, it is in a box and in this it floats away to the sea\nuntil it comes into a brook. Now our Lord God makes ill a woman for whom\nhe intended the baby. So a doctor is summoned. Our Lord God has already\nsuggested to him that the sick woman will have a baby. So he goes out to\nthe brook and watches for a long time until finally the box with the baby\ncomes floating in, and he takes it up and brings it to the sick woman. And\nthis is the way all people get their babies.\u201d\n\nI call attention briefly also to the legend of the fountain of youth, to\nthe mythical and naturalistic ideas of water as the first element and\nsource of all life, and to the drink of the gods (soma, etc.) Compare also\nthe fountain in the verses previously quoted.\n\nThe bridal pair in the parable (Sec. 11) walk through the garden and the\nbride says they intend in their chamber to \u201cenjoy the pleasures of love.\u201d\nThey have picked many fragrant roses. Bear in mind the picking of\nstrawberries in Mr. T.\u2019s dream. The garden becomes a bridal chamber. The\nrain mentioned somewhat earlier, is a fructifying rain; it is the water of\nlife that drops down upon Mother Earth. It is identical with the sinking\ntrees of Mrs. Delta\u2019s dream, with the power of creation developed by the\nwanderer, with the mythical drink of the gods, ambrosia, soma. We shall\nnow see the wanderer ascend or descend to the source of this water of\nlife. To gain the water of life it is generally in myths necessary to go\ndown into the underworld (Ishtar\u2019s Hell Journey), into the belly of a\nmonster or the like. Remember, too, that the wanderer puts himself back in\nhis mother\u2019s womb. There is indeed the origin of his life. The process is\nstill more significantly worked out in the parable.\n\nThe wanderer (Section 11, after the garden episode) comes to the mill. The\nwater of the mill stream also plays a significant part in the sequel. The\nreader will surely have already recognized what kind of a mill, what kind\nof water is meant. I will rest satisfied with the mere mention of several\nfacts from folklore and dream-life.\n\nNork (Myth. d. Volkss., p. 301 f.) writes that Fenja is of the female sex\nin the myth (Horwendil) which we must infer from her occupation, for in\nantiquity when only hand mills were as yet in use, women exclusively did\nthis work. In symbolic language, however, the mill signifies the female\norgan (\u03bc\u03c5\u03bb\u03bb\u03cc\u03c2 from which comes _mulier_) and as the man is the miller, the\nsatirist Petronius uses _molere mulierem_ = (grind a woman) for coitus,\nand Theocritus (Idyll, IV, 48) uses \u03bc\u03cd\u03bb\u03bb\u03c9 (I grind) in the same sense.\nSamson, robbed of his strength by the harlot, has to grind in the mill\n(Judges XVI, 21) on which the Talmud (Sota fol. 10) comments as follows:\nBy the grinding is always meant the sin of fornication (Beischlaf).\nTherefore all the mills in Rome stand still at the festival of the chaste\nVesta. Like Apollo, Zeus, too, was a miller (\u03bc\u03c5\u03bb\u03b5\u03cd\u03c2, Lykophron, 435), but\nhardly a miller by profession, but only in so far as he presides over the\ncreative lifegiving principle of the propagation of creatures. It is now\ndemonstrated that every man is a miller and every woman a mill, from which\nalone it may be conceived that every marriage is a milling (jede\nVerm\u00e4hlung eine Vermehlung), etc. Milling (vermehlung) is connected with\nthe Roman confarreatio (a form of marriage); at engagements the Romans\nused to mingle two piles of meal. In the same author (p. 303 and p. 530):\nFengo is therefore the personification of grinding, the mill (Grotti) is\nhis wife Gerutha, the mother of Amleth or Hamlet. Grotti means both woman\nand mill. Greeth is only a paraphrase of woman. He continues, \u201cDuke Otto,\nLudwig of Bavaria\u2019s youngest son, wasted his substance with a beautiful\nmiller\u2019s daughter named Margaret, and lived in Castle Wolfstein.... This\nmill is still called the Gretel mill and Prince Otto the Finner\u201d (Grimm,\nD. S., No. 496). Finner means, like Fengo, the miller [Fenja\u2014old Norman? =\nthe milleress], for the marriage is a milling [Verm\u00e4hlung ist eine\nVermehlung], the child is the ground grain, the meal.\n\nThe same writer (Sitt. u. Gebr., p. 162): \u201cIn concept the seed corn has\nthe same value as the spermatozoon. The man is the miller, the woman the\nmill.\u201d\n\nIn Dulaure-Krauss-Rieskel (Zeugung i. Glaub usw. d. V\u00f6lk., p. 100 ff.) I\nfind the following charm from the writings of Burkhard, Bishop of Worms:\n\u201cHave you not done what some women are accustomed to do? They strip\nthemselves of clothes, they anoint their naked bodies with honey, spread a\ncloth on the ground, on which they scatter grain, roll about in it again\nand again, then collect carefully all the grains, which have stuck on\ntheir bodies, and grind them on the mill stone which they turn in a\ncontrary direction. When the corn is ground into meal, they bake a loaf of\nit, and give it to their husbands to eat, so that they become sick and\ndie. When you have done this you will atone for it forty days on bread and\nwater.\u201d\n\nKilling is the opposite of procreating, therefore the mill is here turned\nin reverse direction.\n\nEtymologically it is here to be noted that the verb mahlen (grind),\niterative form of m\u00f4hen (mow), originally had a meaning of moving oneself\nforwards and backwards. Mulieren or mahlen (grind), _molere_, \u03bc\u03c5\u03bb\u03bb\u03b5\u03b9\u03bd for\ncoire (cf. Anthropophyteia, VIII, p. 14).\n\nThere are numerous stories where the mill appears as the place of love\nadventures. The \u201cold woman\u2019s mill\u201d also is familiar; old women go in and\ncome out young. They are, as it were, ground over in the magic mill. The\nidea of recreation in the womb lies at the bottom of it, just as in the\nvulgar expression, \u201cLassen sie sich umv\u00f6geln.\u201d\n\nIn a legend of the Transylvanian Gypsies, \u201cthere came again an old woman\nto the king and said: \u2018Give me a piece of bread, for seven times already\nhas the sun gone down without my having eaten anything!\u2019 The King replied:\n\u2018Good, but I will first have meal ground for you,\u2019 and he called his\nservants and had the old woman sawn into pieces. Then the old woman\u2019s sawn\nup body changed into a good Urme (fairy) and she soared up into the\nair....\u201d (H. V. Wlislocki, M\u00e4rchen u. Sagen d. transylv. Zigeuner.)\n\nA dream: \u201cI came into a mill and into ever narrower apartments till\nfinally I had no more space. I was terribly anxious and awoke in terror.\u201d\nA birth phantasy or uterus phantasy.\n\nAnother dream (Stekel, Spr. d. Tr., p. 398 f.): \u201cI came through a crack\nbetween two boards out of the \u2018wheel room.\u2019 The walls dripped with water.\nRight before me is a brook in which stands a rickety, black piano. I use\nit to cross over the brook, as I am running away. Behind me is a crowd of\nmen. In front of them all is my uncle. He encourages them to pursue me and\nroars and yells. The men have mountain sticks, which they occasionally\nthrow at me. The road goes through the verdure up and down hill. The path\nis strewn with coal cinders and therefore black. I had to struggle\nterribly to gain any ground. I had to push myself to move forwards. Often\nI seemed as though grown to the ground and the pursuers came ever nearer.\nSuddenly I am able to fly. I fly into a mill through the window. In it is\na space with board walls; on the opposite wall is a large crank. I sit on\nthe handle, hold on to it with my hands, and fly up. When the crank is up\nI press it down with my weight, and so set the mill in motion. While so\nengaged I am quite naked. I look like a cupid. I beg the miller to let me\nstay here, promising to move the mill in the manner indicated. He sent me\naway and I have to fly out of another window again. Outside there comes\nalong the \u2018Flying Post.\u2019 I place myself in front near the driver. I was\nsoon requested to pay, but I have only three heller with me. So the\nconductor says to me, \u2018Well, if you can\u2019t pay, then you must put up with\nour sweaty feet.\u2019 Now, as if by command, all the passengers in the coach\ndrew off a shoe and each held a sweaty foot in front of my nose.\u201d\n\nThis dream, too (beside other things), contains a womb phantasy, wheel\nroom, mill, space with wet walls\u2014the womb. The dreamer is followed by a\ncrowd; just as our wanderer is met by a crowd; the elders. This dream,\nwhich will still further occupy our attention, I shall call the \u201cFlying\nPost.\u201d\n\nLet us return to the parable. The mill of Section 11 is the womb. The\nwanderer strives for the most intimate union with his mother; his\nstriving, to do better than his father culminates in his procreating\nhimself, the son, again and better.\n\nHe will quite fill up his mother\u2014be the father in full. Of course the\nphantasy does not progress without psychic obstructions. The anxious\npassage over the narrow plank manifests it.\n\nWe have here the familiar obstructions to movement and in a form indeed\nthat recalls the dangerous path on the wall. The passage over the water is\nalso a death symbol. We have not only the anxiety about death caused by\nthe moral conflict, but we have also to remember that the passage into the\nuterus is a passage to the beyond. The water is the Water of Death\n(stygian waters) and of Life. In narrower sense it is also seminal fluid\nand the amniotic liquor. It is overdetermined as indeed all symbols are.\nThe water bears the death color = black. In the Flying Post dream a black\nroad appears. The dreamer has conflicts like those of the wanderer.\n\nThe old miller who will give no information is the father. Of course he\nwill not let him have his mother, and he gives him no information as to\nthe mill work or the procreative activity. The wheels are, on the one\nhand, the organs that grind out the child (producing the child like meal),\nand on the other hand they are the ten commandments whose mundane\nadministration is the duty of the father, by means of strict education and\npunishment. In passing over the plank, the wanderer places himself above\nthe ten commandments and above the privileges of the father. The wanderer\nalways extricates himself successfully from the difficulties. The anxiety\nis soon done away with, and the fulfillment phase supervenes. It is only a\nfaint echo of the paternal commandments when the elders (immediately after\nthe episode, Section 11) hold out before him the letter from the faculty.\nAt bottom, in retaining their authority, they do indeed go against his own\nwishes (also a typical artifice of the dream technique).\n\nI have already discussed the letter episode sufficiently (as also Sections\n12 and 13), so I need say no more about the incest wish there expressed.\n\nThe bridal pair were put (Section 14) into their crystal prison. We have\nbeen looking for the reassembling of the dismembered; it takes place\nbefore our eyes, the white and red parts, bones and blood, are indeed\nbridegroom and bride. The prison is the skin or the receptacle in which,\nas in myths, the revivification takes place. Not in the sense of the\nrevivification of the annihilated father, but a recreation (improvement)\nthat the son accomplishes, although the creative force as such remains the\nsame. The son \u201cmarries and mills\u201d (verm\u00e4hlt und vermehlt) with his mother,\nfor the crystal container is again the same as the mill; the uterus. Even\nthe amniotic fluid and the nutritive liquid for the f\u0153tus are present, and\nthe wanderer remakes himself into a splendid king. He can really do it\nbetter than his father. The dream carries the wish fulfillment to the\nuttermost limits.\n\nLet us examine the process somewhat more in detail. The wanderer, by\nvirtue of a dissociation, has a twofold existence, once as a youth in the\ninside of the glass sphere, and once outside in his former guise. Outside\nand inside he is united with his mother as husband and as developing\nchild. He there embraces his \u201csister\u201d (image of his mother renewed with\nhim as it were) as Osiris does his sister Isis. And in addition to this\nthe infantile sexual components of exhibitionism find satisfaction, for\nwhose gratification the covering of the procreation mystery is made of\nglass. The sexual influence of the wanderer on the kettle (uterus) is\nsymbolically indicated by the fire task allotted to him. The fire is one\nof the most frequent love symbols in dreams. Language also is wont to\nspeak of the fire of love, of the consuming flames of passion, of ardent\ndesires, etc. Customs, in particular marriage customs, show a similar\nsymbolism. That the wanderer is charged with a duty, and explicitly\ncommanded to do what he is willing to do without orders, is again the\nalready mentioned cunning device of the dream technique to bring together\nthe incompatible. It seems almost humorous when the prison is locked with\nthe seal of the right honorable faculty; I recall to you the expression\n\u201csealing\u201d (petschieren); the sealing is an applying of the father\u2019s penis.\nIn the place of father we find, of course, the officiating wanderer. The\nsealing means, however, the shutting up of the seed of life that is placed\nin the mother. It is also said that the pair, after the confinement in the\nprison, can be given no more nourishment; and that the food with which\nthey are provided comes exclusively from the water of the mill. That\nrefers to the intrauterine nourishment, to which nothing, of course, can\nbe supplied but the water of the mill so familiar to us.\n\nThe precious vessel that the wanderer guards is surrounded by strong\nwalls; it is inaccessible to the others; he alone may approach with his\nfire. It is winter. That is not merely a rationalizing (pretext of\ncommonplace argument) of the firing, but a token of death entering into\nthe uterus. The amorous pair in the prison dissolve and perish, even rot\n(Section 15). I must mention incidentally, for the understanding of this\nversion, that at the time of the writing of the parable the process of\nimpregnation was associated with the idea of the \u201cdecaying\u201d or \u201crotting\u201d\nof the semen. The womb is compared to the earth in which the kernel of\ngrain \u201cdecays.\u201d\n\nThe decaying which precedes the arising of the new being is connected with\na great inundation. Mythically, a deluge is actually accustomed to\nintroduce a (improved) creation. A proper myth can hardly dispense with\nthe idea of a primal flood. I would, in passing, note that the present\nphase of the parable corresponds mythologically to the motive of being\nswallowed, the later release from the prison is the spitting forth (from\nthe jaws of the monster), the return from the underworld. The\ndismemberment motive of the cosmogonies is usually associated with a\ndeluge motive. In the description of the flood in the parable there are,\nmoreover, included some traits of the biblical narrative, e.g., the forty\ndays and the rainbow. This, be it remarked in passing, had appeared\nbefore; it is a sign of a covenant. It binds heaven and earth, man and\nwoman. The flood originates in the falling of tears; it arises also from\nthe body of the woman; it refers to the well known highly significant\nwater. Stekel has arranged for dreams the so-called symbolic parallels,\naccording to which all secretions and excretions may symbolically\nrepresent each other. On the presupposition that marks of similarity are\nnot conceived in a strict sense, the following comparisons may be drawn:\nMucus = blood = pus = urine = stools = semen = milk = sweat = tears =\nspirit = air = [breath = flatus] = speech = money = poison. That in this\ncomparison both souls and tears appear is particularly interesting; the\nliving or procreating principle appears as soul in the form of clouds.\nThese are formed from water, the Water of Life. The dew that comes from it\nimpregnates the earth.\n\nAs we have now reached the excreta, I should like to remind the reader of\nthe foul and stinking bodies that in the parable lie in liquid (Section\n15) on which falls a warmer rain. The parable psychoanalytically regarded,\nis the result of a regression leading us into infantile thinking and\nfeeling; we have seen it clearly enough in the comparison with the myths.\nAnd here it is to be noticed how great an interest children take in the\nprocess of defecation. I should not have considered this worthy of notice,\ndid not the hermetic symbolism, as we shall see later, actually use in\nparallel cases the expressions \u201cfimus,\u201d \u201curina puerorum,\u201d etc., in quite\nan unmistakable manner. In any case it is worth remembering that out of\ndung and urine, things that decompose malodorously and repulsively, fresh\nlife arises. This agrees with the infantile theory of procreation, that\nbabies are brought forth as the residue of assimilation; we are to\nobserve, however, still other interrelations that will be encountered\nlater. A series of mythological parallels may be cited. I shall rest\nsatisfied with referring to the droll story, \u201cDer Dumme Hans.\u201d Stupid Jack\nloads manure (f\u00e6ces, sewage) into a cart and goes with it to a manor;\nthere he tells them he comes from the _Moorish_ land (from the country of\nthe blacks) and carries in his barrel the _Water of Life_. When any one\nopens the barrel without permission, Stupid Jack represented himself as\nhaving turned the water of life into sewage. He repeated the little trick\nwith his _dead_ grandmother whom he sewed up in black cloths and gave out\nas a wonderfully beautiful princess who was lying in a hundred years\u2019\nsleep. Again, as he expected, the covering was raised by an unbidden hand\nand John lamented, that, on account of the interference, instead of the\nprincess, whom he wanted to take to the King, a disgusting corpse had been\nmagically substituted. He succeeded in being recompensed with a _good\ndeal_ of money. [Jos. Haltrich, Deut. Volksmed. d. Siebenb\u00fcrg, II, p.\n224.]\n\nInasmuch as the wanderer of our parable finds himself not outside but\ninside of the receptacle, he is as if in a bath. I note incidentally that\nwritings analogous to the parable expressly mention a bath in a similar\nplace, as the parable also does (Sec. 15). In dreams the image of bathing\nfrequently appears to occur as a womb or birth phantasy.\n\nAt the end of the 14th section, as the inmates of the prison die, his\ncertain ruin stands before the wanderer\u2019s eyes\u2014again a faint echo of his\nrelation to the bridegroom.\n\nWe have already for a long time thoroughly familiarized ourselves with the\nthought that in the crystal prison the revivification of the dismembered\ncomes to pass. Whoever has the slightest doubt of it, can find it most\nbeautifully shown in the beginning of Section 15. The author of the\nparable even mentions Medea and \u00c6son. I need add nothing more concerning\nthe talents of the Colchian sorceress in the art of dissection and\nrejuvenation.\n\nIn Section 18, \u201cthe sun shines very bright, and the day becomes warmer\nthan before and the dog days are at hand.\u201d Soon after (Sec. 19) the king\nis released from prison. It was before the winter (Sec. 14), but after\nthat season, when the sun \u201cshines very warm\u201d (Sec. 11), consequently well\nadvanced into autumn. Let us choose for the purpose a middle point between\nthe departing summer and the approaching winter, about the end of October,\nand bear in mind that the dog-days come in August, so that at the end of\nJuly they are in waiting, then we find for the time spent in the\nreceptacle nine months\u2014the time of human gestation.\n\nThe newborn (Sec. 20) is naturally\u2014thirsty. What shall he be fed with if\nnot with the water from the mill? And the water makes him grow and thrive.\n\nTwo royal personages stand before us in splendor and magnificence. The\nwanderer has created for himself new parents (the father-king is, of\ncourse, also himself) corresponding to the family romance of neurotics, a\nphantasy romance, that like a ghost stalks even in the mental life of\nhealthy persons. It is a wish phantasy that culminates in its most\noutspoken form in the conviction that one really springs from royal or\ndistinguished stock and has merely been found by the actual parents who do\nnot fit. They conceal his true origin. The day will come, however, when he\nwill be restored to the noble station which belongs to him by right. Here\nbelong in brief, those unrestrained wish phantasies which, no matter in\nwhat concrete form, diversify the na\u00efvely outlined content. They arise\nfrom dissatisfaction with surroundings and afford the most agreeable\ncontrasts to straitened circumstances or poverty. In the parable\nespecially, the King (in his father character) is attractively portrayed.\n\nAt first the \u201clofty appearance\u201d (Sec. 19) of the severe father amazes the\nwanderer, then it turns out, however, that the king (ideal father) is\nfriendly, gracious and meek, and we are assured that \u201cnothing graces\nexalted persons as much as these virtues.\u201d And then he leads the wanderer\ninto his kingdom and allows him to enjoy all the merely earthly treasures.\nThere takes place, so to speak, a universal gratification of all wishes.\n\nMythologically we should expect that the hero thrown up from the\nunderworld, should have brought with him the drink of knowledge. This is\nactually the case, as he has indeed gained the thing whose constitution is\nmetaphorically worked out in the whole story, that is, the philosopher\u2019s\nstone. The wanderer is a true soma robber.\n\nLet us hark back to the next to last section. Here, near the end of the\ndream, the King becomes sleepy. The real sleeper already feels the\napproaching awakening and would like to sleep longer (to phantasy). But he\npretends that the king is sleepy, thus throwing the burden from his own\nshoulders. And to this experience is soon attached a symbol of waking: the\nwanderer, the dreamer of the parable, is taken to another land, indeed\ninto a bright land. He wakes from his dreams with a pious echo of his wish\nfulfillment on his lips ... \u201cto which end help us, the Father, Son, and\nHoly Ghost, Amen.\u201d It is quite prosaic to conclude this melodious finale\nby means of the formula \u201cthreshold symbolism.\u201d\n\nTo sum up in a few words what the parable contains from the psychoanalytic\npoint of view, and to do this without becoming too general in suggesting\nas its results the universal fulfillment of all wishes, I should put it\nthus: the wanderer in his phantasy removes and improves the father, wins\nthe mother, procreates himself with her, enjoys her love even in the womb\nand satisfies besides his infantile curiosity while observing procreative\nprocess from the outside. He becomes King and attains power and\nmagnificence, even superhuman abilities.\n\nPossibly one may be surprised at so much absurdity. One should reflect,\nhowever, that those unconscious titanic powers of imagination that, from\nthe innermost recesses of the soul set in motion the blindly creating\ndream phantasy, can only wish and do nothing but wish. They do not bother\nabout whether the wishes are sensible or absurd. Critical power does not\nbelong to them. This is the task of logical thinking as we consciously\nexercise it, inasmuch as we observe the wishes rising from the darkness\nand compare and weigh them according to teleological standards. The\nunconsciously impelling affective life, however, desires blindly, and\ntroubles itself about nothing else.\n\n\n\n\n                               Section II.\n\n\nAlchemy.\n\n\nThe tradition of craftsmanship in metallurgy, an art that was practiced\nfrom the earliest times, was during the speculative period of human\nculture, saturated with philosophy. Especially was this the case in Egypt,\nwhere metallurgy, as the source of royal riches and especially the methods\nof gold mining and extraction, were guarded as a royal secret. In the\nHellenistic period the art of metal working, knowledge of which has spread\nabroad and in which the interest had been raised to almost scientific\ncharacter, was penetrated by the philosophical theories of the Greeks: the\nelement and atom ideas of the nature-philosophers and of Plato and of\nAristotle, and the religious views of the neoplatonists. The magic of the\norient was amalgamated with it, Christian elements were added\u2014in brief,\nthe content of the chemistry of that time, which mainly had metallurgy as\nits starting point, took a vital part in the hybrid thought of syncretism\nin the first centuries after Christ.\n\nAs the chemical science (in alchemy, alkimia, al is the Arabic article\nprefixed to the Greek \u03c7\u03b7\u03bc\u03b5\u03af\u03b1) has come to us from the Arabs (Syrians,\nJews, etc.) it was long believed that it had an Arabian origin. Yet it was\nfound later that the Arabs, while they added much of their own to it,\nstill were but the preservers of Greek-Hellenistic knowledge and we are\nconvinced that the alchemists were right when they indicated in their\ntraditions the legendary Egyptian Hermes as their ancestor. This legendary\npersonage is really the Egyptian god Thoth, who was identified with Hermes\nin the time of the Ptolemies. He was honored as the Lord of the highest\nwisdom and it was a favorite practice to assign to him the authorship of\nphilosophical and especially of theological works. Hermes\u2019 congregations\nwere formed to practice the cult, and they had their special Hermes\nliterature.(2) In later times the divine, regal, Hermes figure was reduced\nto that of a magician. When I speak, in what follows, of the hermetic\nwritings I mean (following the above mentioned traditions) the alchemic\nwritings, with, however, a qualification which will be mentioned later.\n\nThe idea of the production of gold was so dominant in alchemy that it was\nactually spoken of as the gold maker\u2019s art. It meant the ability to make\ngold out of baser material, particularly out of other metals. The belief\nin it and in the transmutability of matter was by no means absurd, but\nrather it must be counted as a phase in the development of human thought.\nAs yet unacquainted with the modern doctrine of unchangeable elements they\ncould draw no other conclusion from the changes in matter which they daily\nwitnessed. If they prepared gold from ores or alloys, they thought they\nhad \u201cmade\u201d it. By analogy with color changes (which they produced in\nfabrics, glass, etc.) they could suppose that they had colored (tinctured)\nthe baser metals into gold.\n\nUnder philosophical influences the doctrine arose that metals, like human\nbeings, had body and soul, the soul being regarded as a finer form of\ncorporeality. They said that the soul or primitive stuff (prima materia)\nwas common to all metals, and in order to transmute one metal into another\nthey had to produce a tincture of its soul. In Egypt lead, under the name\nOsiris, was thought to be the primitive base of metals; later when the\nstill more plastic quicksilver (mercury) was discovered, they regarded\nthis as the soul of metals. They thought they had to fix this volatile\nsoul by some medium in order to get a precious metal, silver, gold.\n\nThat problematic medium, which was to serve to tincture or transmute the\nbaser metal or its mercury to silver or gold, was called the Philosopher\u2019s\nstone. It had the power to make the sick (base) metal well (precious).\nHere came in the idea of a universal medicine. Alchemy desired indeed to\nproduce in the Philosopher\u2019s Stone a panacea that should free mankind of\nall sufferings and make men young.\n\nIt will not be superfluous to mention here, that the so-called materials,\nsubstances, concepts, are found employed in the treatises of the\nalchemists in a more comprehensive sense, we can even say with more lofty\nimplications, the more the author in question leans to philosophical\nspeculation. The authors who indulged the loftiest flights were indeed\nmost treasured by the alchemists and prized as the greatest masters. With\nthem the concept mercury, as element concept, is actually separated from\nthat of common quicksilver. On this level of speculation, quicksilver\n(Hg.) is no longer considered as a primal element, but as a suprasensible\nprinciple to which only the name of quicksilver, mercury, is loaned. It is\nemphasized that the _mercurius philosophorum_ may not be substituted for\ncommon quicksilver. Similar transmutations are effected by the concept of\na primal element specially separated from mercury. Prima materia is the\ncause of all objects. Also the material from which the philosopher\u2019s stone\nis produced is in later times called the prima materia, accordingly in a\ncertain sense, the raw material (materia cruda) for its production. But I\nanticipate; this belongs properly to the occidental flourishing period of\nthe alchemy of scholasticism.\n\nA very significant and ancient idea in alchemy is that of sprouting and\nprocreation. Metals grow like plants, and reproduce like animals. We are\nassured by the adepts (those who had found it, viz., the panacea) in the\nGreek-Egyptian period and also later, that gold begets gold as the corn\ndoes corn, and man, man. The practice connected with this idea consists in\nputting some gold in the mixture that is to be transmuted. The gold\ndissolves like a seed in it and is to produce the fruit, gold. The gold\ningredient was also conceived as a ferment, which permeates the whole\nmixture like a leaven, and, as it were, made it ferment into gold.\nFurthermore, the tincturing matter was conceived as male and the matter to\nbe colored as female. Keeping in view the symbol of the corn and seed, we\nsee that the matter into which the seed was put becomes earth and mother,\nin which it will germinate in order to come to fruition.\n\nIn this connection belongs also the ancient alchemic symbol of the\nphilosopher\u2019s egg. This symbol is compared to the \u201cEgyptian stone,\u201d and\nthe dragon, which bites its tail; consequently the procreation symbol is\ncompared to an eternity or cycle symbol. The \u201cEgyptian stone\u201d is, however,\nthe philosopher\u2019s stone or, by metonomy, the great work (magnum opus) of\nits manufacture. The egg is the World Egg that recurs in so many world\ncosmogonies. The grand mastery refers usually and mainly to thoughts of\nworld creation. The egg-shaped receptacle in which the master work was to\nbe accomplished was also known as the \u201cphilosophical egg\u201d in which the\ngreat masterpiece is produced. This vessel was sealed with the magic seal\nof Hermes; therefore hermetically sealed.\n\nA wider theoretical conception, originating with the Arabs, is the\ndoctrine of the two principles. They were retained in the subsequent\ndevelopments and further expanded. Ibn Sina [Avicenna, 980-ca. 1037]\ntaught that every metal consisted of mercury and sulphur. Naturally they\ndo not refer to the ordinary quicksilver and ordinary sulphur.\n\nFrom the Arabs alchemy came to the occident and spread extraordinarily.\nAmong prominent authors the following may be selected: Roger Bacon,\nAlbertus Magnus, Vincent of Beauvais, Arnold of Villanova, Thomas Aquinas,\nRaymond Lully, etc.\n\nThe amount of material that could be adduced is enormous. It is not\nnecessary, however, to consider it. What I have stated about the\nbeginnings of alchemy is sufficient in amount to enable the reader to\nunderstand the following exposition of the alchemic content of the\nparable. And what I must supply in addition to the alchemic theories of\nthe time of their prevalence in the west, the reader will learn\nincidentally from the following analysis.\n\nIn concluding this preliminary view I must still mention one novelty that\nParacelsus (1493-1541) introduced into the theory. Ibn Sina had taught\nthat two principles entered into the constitution of metals. Mercury is\nthe bearer of the metallic property and sulphur has the nature of the\ncombustible and is the cause of the transmutation of metals in fire. The\ndoctrine of the two principles leads to the theory that for the production\nof gold it was necessary to get from metals the purest possible sulphur\nand mercury, in order to produce gold by the union of both. Paracelsus now\nadds to the two principles a third, salt, as the element of fixedness or\npalpability, as he terms it. According to my notion, Paracelsus has not\nintroduced an essential innovation, but only used in a new systematic\nterminology what others said before him, even if they did not follow it\nout so consistently. The principles mercury, sulphur and salt\u2014their\nsymbols are [Symbol: Mercury], [Symbol: Sulphur] and [Symbol: Salt]\u2014were\namong the followers of the alchemists very widely used in their technical\nlanguage. They were frequently also called spirit, soul and body. They\nwere taken in threes but also as before in twos, according to the\nexigencies of the symbolism.\n\nThe alchemists\u2019 usual coupling of the planets with metals is probably due\nto the Babylonians. I reproduce these correspondences here in the form\nthey generally had in alchemy. I must beg the reader to impress them upon\nhis memory, as alchemy generally speaks of the metals by their planetary\nnames. According to the ancient view (even if not the most ancient) there\nare seven planets (among which was the sun) and seven metals.\n\nPlanet.    Symbol.             Metal.\nSaturn.    [Symbol: Saturn]    Lead.\nJupiter.   [Symbol: Jupiter]   Tin.\nMars.      [Symbol: Mars]      Iron.\nSun.       [Symbol: Sun]       Gold.\nVenus.     [Symbol: Venus]     Copper.\nMercury.   [Symbol: Mercury]   Quicksilver.\nMoon.      [Symbol: Moon]      Silver.\n\nRelative to the technical language, which I must use in the following\ndiscussion also, I have to make a remark of general application that\nshould be carefully remembered. It is a peculiarity of the alchemistic\nauthors to use interchangeably fifty or more names for a thing and on the\nother hand to give one and the same name many meanings. This custom was\noriginally caused partly by the uncertainty of the concepts, which has\nbeen mentioned above. But this uncertainty does not explain why, in spite\nof increase of knowledge, the practice was continued and purposely\ndeveloped. We shall speak later of the causes that were active there. Let\nit first be understood merely that it was the case and later be it\nexplained how it comes about that we can find our way in the hermetic\nwritings in spite of the strange freedom of terminology that confuses\nterms purposely and constantly. Apart from a certain practice in the\nfigurative language of the alchemists, it is necessary, so to speak, to\nthink independently of the words used and regard them only in their\ncontext. For example, when it is written that a body is to be washed with\nwater, another time with soap, and a third time with mercury, it is not\nwater and soap and mercury that is the main point but the relation of all\nto each other, that is the washing and on closer inspection of the\nconnection it can be deduced that all three times the same cleansing\nmedium is meant, only described three times with different names.\n\nThe alchemistic interpretation of our parable is a development of what its\nauthor tried to teach by it. We do not need to show that he pursues an\nhermetic aim, for he says so himself, and so do the circumstances, i.e.,\nthe book, in which the parable is found. In this respect we shall fare\nbetter in the alchemistic exposition than in the psychoanalytic, where we\nwere aiming at the unconscious. Now we have the conscious aim before us\nand we advance with the author, while before we worked as it were against\nhis understanding, and deduced from the product of his mind things that\nhis conscious personality would hardly admit, if we had him living before\nus; in which case we should be instructing him and informing him of the\ninterpretation afforded by psychoanalysis.\n\nIn one respect we are therefore better off, but in another we are much\nworse off. For the matter in which we previously worked, the unconscious,\nremains approximately the same throughout great periods; the unconscious\nof the wanderer is in its fundamentals not very different from that of a\nman of to-day or from that of Zosimos. [Zosimos is one of the oldest\nalchemistic writers of whom we have any definite knowledge\u2014about the 4th\ncentury.] It is the soul of the race that speaks, its \u201chumanity.\u201d Much\nmore swiftly, on the contrary, does objective knowledge change in the\ncourse of time and the forms also in which this knowledge is expressed.\nFrom this point of view the conscious is more difficult of access than the\nunconscious. And now we have to face a system so very far removed from our\nway of thinking as the alchemistic.\n\nFortunately I need not regard it as my duty to explain the parable so\ncompletely in the alchemistic sense that any one could work according to\nit in a chemical laboratory. It is much more suitable to our purpose if I\nshow in general outline only how we must arrange the leading forms and\nprocesses of the parable to accord with the mode of thinking peculiar to\nalchemy. If I should succeed in doing so clearly, we should already have\npassed a difficult stage. Then for the first time I might venture\nfurther\u2014to the special object of this research. But patience! We have not\nyet gone so far.\n\nFirst of all it will be necessary for me to draw in a few lines a sketch\nof how, in the most flourishing period of alchemy, the accomplishment of\nthe Great Work was usually described. In spite of the diversity of the\nrepresentations we find certain fundamental principles which are in\ngeneral firmly established. I will indicate a few points of this iron-clad\norder in the alchemic doctrine.\n\nThere is, in the first place, the central idea of the interaction or the\nco\u00f6peration of two things that are generally called man and woman, red and\nwhite, sun and moon, sulphur and mercury. We have already seen in Ibn Sina\nthat the metals consist of the combination of sulphur and mercury. Even\nearlier the interaction of two parts were figuratively called\nimpregnation. Both fuse into one symbol, and indeed so much the more\nreadily, as it probably arose as the result of analogous thoughts,\ndetermined by a sexual complex. Also there occurs the idea that we must\nderive a male activity from the gold, a female from the silver, in order\nto get from their union that which perfects the mercury of the metals.\nThat may be the reason that, for the above mentioned pair that is to be\nunited, the denotation gold and silver ([Symbol: Gold] and [Symbol:\nSilver]) prevailed. Red and white = man and woman (male and female\nactivity), we found in the parable also when studied psychoanalytically.\n\nIn the \u201cTurba philosophorum\u201d \u201cthe woman is called Magnesia, the white, the\nman is called red, sulphur.\u201d\n\nMorienus says. \u201cOur stone is like the creation of man. For first we have\nthe union, 2, the corruption [i.e., the putrefaction of the seed], 3, the\ngestation, 4, the birth of the child, 5, the nutrition follows.\u201d\n\nBoth constituents come from one root. Therefore the authors inform us that\nthe stone is an only one. If we call the matter \u201cmercury,\u201d we therefore\ngenerally speak of a doubled mercury that yet is only one.\n\nArnold (Ros., II, 17): \u201cSo it clearly appears that the philosophers spoke\nthe truth about it, although it seems impossible to simpletons and fools,\nthat there was indeed only one stone, one medicine, one regulation, one\nwork, one vessel, both identical with the white and red sulphur, and to be\nmade at the same time.\u201d\n\nId. (Ros., I, 6): \u201cFor there is only one stone, one medicine, to which\nnothing foreign is added and nothing taken away except that one separates\nthe superfluities from it.\u201d\n\nHerein lies the idea of purification or washing; it occurs again. Arnold\n(Ros., II, 8): \u201cNow when you have separated the elements, then wash them.\u201d\n\nThe idea of washing is connected with that of mechanical purification,\ntrituration, dismemberment in the parable, grinding (mill), and with the\nbath and solution (dissolution of the bridal pair). \u201cBath\u201d is, on the\nother hand, the surrounding vessel, water bath. Arnold (Ros., I, 9): \u201cThe\ntrue beginning, therefore, is the dissolution and solution of the stone.\u201d\nFire can also cause a dissolution, either by fusion or by a trituration\nthat is similar to calcination. They are all processes that put the\nsubstances in question into its purest or chemically most accessible form.\n\nArnold (Ros., I, 9): \u201cThe philosophical work is to dissolve and melt the\nstone into its mercury, so that it is reduced and brought back to its\nprima materia, i.e., original condition, purest form.\u201d\n\nThrough the opening of the single substance the two things or seeds, red\nand white, are obtained.\n\nBut what is the \u201csubject\u201d that is put through these operations, the matter\nthat must be so worked out? That is exactly what the alchemists most\nconceal. They give the prima materia (raw material) a hundred names, every\none of which is a riddle. They give intimations of interpretations but are\nnot willing to be definite. Only the worthy will find the keys to the\nwhole work. The rest of the procedure can be understood only by one that\nknows the prima materia. Much is written on it and its puzzling names.\nThey are, partly as raw material, partly as original material, partly as\nprime condition, called among other names Lapis philosophicus\n(philosopher\u2019s stone), aqua vit\u00e6 (water of life), venenum (poison),\nspiritus (spirit), medicina (medicine), c\u0153lum (sky), nubes (clouds), ros\n(dew), umbra (shadow), stella signata (marked star), and Lucifer, Luna\n(moon), aqua ardens (fiery water), sponsa (betrothed), coniux (wife),\nmater, mother (Eve),\u2014from her princes are born to the king,\u2014virgo\n(virgin), lac virginis (virgin\u2019s milk), menstruum, materia hermaphrodita\ncatholica Solis et Lunae (Catholic hermaphrodite matter of sun and moon),\nsputum Lunae (moon spittle), urina puerorum (children\u2019s urine), f\u00e6ces\ndissolut\u00e6 (loose stool), fimus (muck), materia omnium formarum (material\nof all forms), Venus.\n\nIt will be evident to the psychoanalyst that the original material is\noccasionally identified with secretions and excretions, spittle, milk,\ndung, menstruum, urine. These correspond exactly to the infantile theories\nof procreation, as does the fact that these theories come to view where\nthe phantasy forms symbols in its primitive activity. It is also to be\nnoticed that countless alchemic scribblers who did not understand the\nworks of the \u201cmasters\u201d worked with substances like urine, semen, spittle,\ndung, blood, menstruum, etc., where the dim idea of a procreative essence\nin these things came into play. I will have something to say on this\nsubject in connection with the Homunculus. I should meanwhile like to\nrefer to the close relationship of excrement and gold in myth and\nfolklore. [Cf. Note B at the end of this volume.] It is clear that for the\nart of gold production this mythological relationship is of importance.\n\nTo the action of analyzing substances before the reassembling or\nrebuilding, besides washing and trituration, belongs also putrefaction or\nrotting. Without this no fruitful work is possible. I have previously\nmentioned that it was thought that semen must rot in order to impregnate.\nThe seed grain is subject to putrefaction in the earth. But we must\nremember also the impregnating activity of manure if we wish to understand\ncorrectly and genetically the association rot\u2014procreate. Putrefaction is\none of the forms of corruption (= breaking up) and corruptio unius est\ngeneratio alterius (the breaking up of one is the begetting of another).\n\nArnold (Ros., I, 9): \u201cIn so far as the substances here do not become\nincorporeal or volatile, so that there is no more substance [as such\ntherefore destroyed] you will accomplish nothing in your work.\u201d\n\nThe red man and the white woman, called also red lions and white lilies,\nand many other names, are united and cooked together in a vessel, the\nphilosophical Egg. The combined material becomes thereby gradually black\n(and is called raven or ravenhead), later white (swan); now a somewhat\ngreater heat is applied and the substance is sublimated in the vessel (the\nswan flies up); on further heating a vivid play of colors appears (peacock\ntail or rainbow); finally the substance becomes red and that is the\nconclusion of the main work. The red substance is the philosopher\u2019s stone,\ncalled also our king, red lion, grand elixir, etc. The after work is a\nsubsequent elaboration by which the stone is given still more power,\n\u201cmultiplied\u201d in its efficiency. Then in \u201cprojection\u201d upon a baser metal it\nis able to tincture immense amounts of it to gold. [In the stage of\nprojection the red tincture is symbolized as a pelican. The reason for\nthis will be given later.] If the main work was interrupted at the white\nstage, instead of waiting for the red, then they got the white stone, the\nsmall elixir, with which the base metals can be turned into silver alone.\n\nWe have spoken just now of the main work and the after work. I mention for\ncompleteness that the trituration and purification, etc., of the\nmaterials, which precedes the main work, is called the fore work. The\ndivision is, however, given in other ways besides.\n\nArmed with this explanation we can venture to look for the alchemic\nhieroglyphs in our parable. I must beg the reader to recall the main\nepisodes.\n\nIn the wanderer we have to conceive of a man who has started out to learn\nthe secret of the great work. He finds in the forest contradictory\nopinions. He has fallen deep into errors. The study, although difficult,\nholds him fast. He cannot turn back (Sec. 1). So he pursues his aim still\nfurther (Sec. 2) and thinks he has now found the right authorities (Sec.\n3) that can admit him to the college of wisdom. But the people are not at\none with each other. They also employ figurative language that obscures\nthe true doctrine, and which, contrasted with practice, is of no value. (I\nmention incidentally that the great masters of the hermetic art are\naccustomed to impress on the reader that he is not to cling to their words\nbut measure things always according to nature and her possibilities.) The\nelders promise him indeed the revelation of important doctrines but are\nnot willing to communicate the beginning of the work (Sec. 5, 6,\npreparation for the fight with the lion). That is a rather amusing trait\nof hermetic literature.\n\nWe have come to the fight with the lion, which takes place in a den. The\nwanderer kills the lion and takes out of him red blood and white bones,\ntherefore red and white. Red and white enter later as roses, then as man\nand woman.\n\nI cite now several passages from different alchemistic books.\n\nHohler (Herm. Phil., p. 91) says, apparently after Michael Meiers,\n\u201cSeptimana Philosophica\u201d: \u201cThe green lion [a usual symbol for the material\nat the beginning] encloses the raw seeds, yellow hairs adorn his head\n[this detail is not lacking in the parable], i.e., when the projection on\nthe metals takes place, they turn yellow, golden.\u201d [Green is the color of\nhope, of growth. Previously only the head of the lion is gold, his future.\nLater he becomes a red lion, the philosopher\u2019s stone, the king in robe of\npurple. At any rate he must first be killed.]\n\nThe lion that must die is the dragon, which the dragon fighter kills. Thus\nwe have seen it in the mythological parallel. Psychoanalysis shows us\nfurther that lion = dragon = father (= parents, etc.). It is now very\ninteresting that the alchemistic symbolism interchanges the same forms. We\nshall see that again.\n\nBerthelot cites (Orig. de l\u2019Alch., p. 60) from an old manuscript: \u201cThe\ndragon is the guardian of the temple. Sacrifice it, flay it, separate the\nflesh from the bones, and you will find what you seek.\u201d\n\nThe dragon is, as can be shown out of the old authors, also the snake that\nbites its own tail or which on the other hand can also be represented by\ntwo snakes.\n\nFlamel writes on the hieroglyphic figure of two dragons (in the 3d chapter\nof his Auslegung d. hierogl. Fig.) the following: \u201cConsider well these two\ndragons for they are the beginning of the philosophy [alchemy] which the\nsages have not dared to show their own children.... The first is called\nsulphur or the warm and dry. The other is called quicksilver or the cold\nand wet. These are the sun and the moon. These are snakes and dragons,\nwhich the ancient Egyptians painted in the form of a circle, each biting\nthe other\u2019s tail, in order to teach that they spring of and from one thing\n[our lion!]. These are the dragons that the old poets represent as\nguarding sleeplessly the golden apples in the garden of the Hesperian\nmaidens. These are the ones to which Jason, in his adventures of the\ngolden fleece, gave the potion prepared for him by the beautiful Medea.\n[See my explanation of the motive of dismemberment] of which discourses\nthe books of the philosophers are so full that there has not been a single\nphilosopher, from the true Hermes, Trismegistus, Orpheus, Pythagoras,\nArtephias, Morienus, and other followers up to my own time, who has not\nwritten about these matters. These are the two serpents sent by Juno (who\nis the metallic nature) that were to be strangled by the strong Hercules\n(that is the sage in his cradle) [our wanderer], that is to be conquered\nand killed in order to cause them in the beginning of his work to rot, be\ndestroyed and be born. These are the two serpents that are fastened around\nthe herald\u2019s staff and rod of Mercury.... Therefore when these two (which\nAvicenna calls the bitch of Carascene and the dog of Armenia) are put\ntogether in the vessel of the grave, they bite each other horribly. [See\nthe battle of the sons of the dragon\u2019s teeth with Jason, the elders in the\nparable, but also the embrace of the bridal pair and the mythological\nparallels wrestling = dragon fight = winning the king\u2019s daughter,... =\nincest = love embrace or separation of the primal parents, etc....] ... A\ncorruption [destruction] and putrefaction must take place before the\nrenewal in a better form. These are the two male and female seed that are\nproduced ... in the kidneys and intestines ... of the four elements.\u201d\n\nThe dragon, who is killed at the beginning of the work, is also called\nOsiris by the old alchemists. We are now acquainted with his\ndismemberment, also his relation to lead ore. Flamel calls the vessel of\nthe alchemistic operation a \u201cgrave.\u201d Olympiodorus speaks in an alchemistic\nwork of the grave of Osiris. Only the face of Osiris, apparently wrapped\nup like a mummy, is visible. In the parable only the head of the lion is\ngolden. The head as the part preserved from the killing [dismemberment]\nstands probably for the organ of generation. The phallus is indeed exactly\nwhat produces the procreating substance, semen. The phallus is the future.\nThe phallus was consecrated by Isis as a memorial.\n\nJanus Lacinius gives in his Pretiosa Margarita the following allegory. In\nthe palace sits the king decorated with the diadem and in his hand the\nscepter of the whole world. Before him appears his son with five servants\nand falling at his feet implores him to give the kingdom to him and the\nservants. [The author takes the thing wrong end to. The gold, king, is\nassailed by the other six metals, because they themselves wish to be gold.\nThe king is killed. Essentially the same thing happens as above.] Then the\nson in anger, and at the instigation of his companions, kills his father\non the throne. He collects the father\u2019s blood in his garment. A grave [the\nlion\u2019s den, the grave] is dug, into which the son intends to throw the\nfather, but they both fall in. [Cf. the dangerous walk of the wanderer on\nthe wall, Section 8, where the people fall off.] The son makes every\neffort to get out again, but some one comes who does not permit it.\n[Symbolism of obstruction, the locked door, etc., in the parable. The\ngrave changes imperceptibly into the vessel where the bridal pair\u2014with\nLacinius they are father and son instead of mother and son\u2014are united and\nsecurely locked in.] When the whole body is dissolved the bones are thrown\nout of the grave. They are divided into nine [dismemberment], the\ndissolved substance is cooked nine days over a gentle fire till the black\nappears. Again it is cooked nine days until the water is bright and clear.\nThe black, with its water of life [in the parable the mill water is black]\nis cooked nine days till the white earth of the philosophers appears. An\nangel throws the bones on the purified and whitened earth, which is now\nmixed with its seeds. They are separated from water in a strong fire.\nFinally the earth of the bones becomes red like blood or ruby. Then the\nking rises from his grave full of the grace of God, quite celestial, with\ngrand mien, to make all his servants kings. He places golden crowns on the\nheads of his son and the servants.\n\nAs bearers of both seeds, male and female, the lion is androgynous.\nActually the subject (i.e., the first material) is conceived as twofold,\nbisexual. It is called by names that mean the two sexes, it is also called\n\u201chermaphrodite.\u201d It is represented as rebis (res bina = double thing), as\na human with a male and a female head standing on a dragon. From the\nconquered dragon (lion) comes forth the Double. The substance is also\ncalled Mercurius; his staff bears the two antagonistic serpents mentioned\nby Flamel. In the parable also appears an hermaphrodite, the being (Sec.\n8) which the wanderer cannot distinguish, whether it be a man or a woman.\nIt is the original substance, Mercury, \u201cour hermaphrodite.\u201d\n\nIn Section 9 of the parable, and also later, red and white appear in\nroses. The white and the red tincture are often in alchemy compared to\nwhite and red roses.\n\nIn Section 9 the wanderer comes to those houses where people work alone or\nby twos. They work in a slovenly fashion. The alchemistic quacks are\ngenerally called \u201cbunglers\u201d and \u201cmessy cooks\u201d by the masters of the art.\nThese are the ones who do not work according to the \u201cpossibilities of\nnature,\u201d which is, nevertheless, the touchstone of all right production.\n\nThe garden (Sec. 10, 11) is one of the \u201crose gardens\u201d of which, e.g., the\nalchemist, Michael Meier, likes to speak.\n\nThere are difficulties in uniting the red youths with the white maidens. A\nwall separates them. The wanderer removes the obstruction in unlocking the\ndoor. That may indicate a chemical unlocking, by which the bodies are\nchemically brought nearer together.\n\nThe wanderer comes to a mill (Sec. 11). The mill naturally indicates the\nalready mentioned trituration of the substance. It has, however, also\nreference to fermentation and in particular to that by means of meal.\n\nRulandus (Lex., pp. 211 ff., s. v. Fermentum): \u201cFerment is elixir, leaven,\nor yeast as it is called; it makes porous the body that swells up and the\nspirit finds a place in it so that it becomes fit to bake. As now the meal\nis not yeast, but meal and water [mill water] and the whole dough is\nthoroughly leavened and real yeast, so also the lapis [stone] is itself\nthe ferment, yet gold and mercury are also called ferment.\u201d\n\nNow begins the main work\u2014marriage, prison, embrace, conception, birth,\ntransfiguration\u2014to which the rest of the parable is devoted.\n\nThe prison is the philosophic egg. It is also called \u201cAthanor, a sieve,\ndunghill, bain-marie (double cooker), a kiln, round ball, green lion,\nprison, grave, brothel, vial, cucurbit.\u201d It is just like the belly and the\nwomb, containing in itself the true, natural warmth (to give life to our\nyoung king). The warmth that is used must first be gentle, \u201clike that\nafter the winter\u201d; it must be stronger like the sun in spring, in summer\n[cf. the seasons in our parable]. (Flamel, pp. 50 ff.)\n\nDaustenius (Ros., VII): \u201c... And this thing can be a symbol of a woman\u2019s\nbelly, which, when she has conceived, will immediately close the womb.\u201d\n\nId. (Ros., VII): \u201cTherefore, when you have put them (the white woman and\nthe red man) in their vessel, then close it as fast as possible....\u201d [Seal\nof Hermes.]\n\nId. (Ros., VIII): \u201cTherefore that you arrange the substances right and\nfine, and regulate your work well, and marry consanguineous matter with\nmasses acting consanguineously....\u201d [Incest.]\n\nId. (Ros., VII): \u201cSo now this is our solution, that you marry the Gabricum\nwith the Beja, which when he lies with the Beja, dies immediately and is\nchanged into her nature. Although the Beja is a woman, still she improves\nthe Gabricum because he is come out of her.\u201d [Death of the bridegroom son.\nIt should be remembered in this connection that all metals or all\nsubstances generally\u2014consequently also the [Symbol: Sun]\u2014come forth from\nthe \u201cmother,\u201d the primal substance [Symbol: Mercury].]\n\nIn a \u201cVision\u201d of Daustenius, the king is to return into his mother\u2019s womb\nin order to be procreated afresh. The king \u201cgoes into his bedroom and\nunexpectedly is fired with a great desire for coition, and goes to sleep\nat once, and has lain with a surpassingly beautiful maiden, who was a\ndaughter of his mother\u201d [weakened form of mother incest]. Later the vision\nsays, \u201cThe woman, however, incloses her man, as a mother, quite carefully\nin the innermost part of her body.\u201d\n\nThe bodies inclosed in the vessel fall to pieces and are partly volatile.\nThe vapors [soul] return, however, into the bodies. There conception takes\nplace.\n\nDaustenius [Ros. IX.]: \u201c... From that are airy spirits come, that with\neach other rise into the air, and there have conceived life, that is blown\ninto them by their dampness, as the human being has life from air, by\nwhich it increases.... For life of all natural things depends upon the\nblowing in of air.\u201d\n\nThe bestowing of life by a blowing in of air plays a great part in myths.\nAlso there occurs quite frequently special impregnations by air and wind.\nIt is a primitive impregnation theory, that is found also in the ideas of\nchildren.\n\nChildren think of the blowing in of air into the anus as a natural sexual\ntheory. I know several cases where this practice is carried out with\nemphasis on the erotic under the pretense of \u201cplaying doctor.\u201d A child\nonce told what papa and mamma do when they are alone; they put their naked\nbacksides together and blow air into each other.\n\nAnother infantile theory explains impregnation by the swallowing of an\nobject. In myths and fairy lore this motive occurs with extraordinary\nfrequency. To the swallowing as conception, corresponds defecation as\nparturition. Incidentally we should note that the bodies in the\nphilosophic egg turn actually into a rolling, stinking, black mass, which\nis expressly called dung by many authors. The water is also called urine.\nThe prima materia is also called urine. In the philosophical egg the white\nwoman swallows the red man, man-eating motive. (Stucken.)\n\nLiber Apocal. Hermetis (Cited by Hohler, p. 105 f.): \u201c... Therefore the\nphilosophers have married this tender young maiden to Gabricus, to have\nthem procreate fruit, and when Gabricus sleeps he dies. The Beja [i.e.,\nthe white maiden] has swallowed him and consumed him because of her great\nlove.\u201d\n\nNow as to the intra-uterine nourishment of the fetus by means of the water\nof life:\n\nDaustenius [Ros. vi.]: \u201c... The fruit in the womb is nourished only by the\nmother\u2019s blood.\u201d Id. (Ros. x):\n\n\n    \u201cWithout seeds no fruit can grow up for thee:\n    First the seed dies; then wilt thou see fruit.\n    In the stomach the food is cooked tender\n    From which the limbs draw the best to themselves.\n    When too the seed is poured into the womb\n    Then the womb stays right tenderly closed.\n    The menstruum does not fail the fruit for nourishment\n    Till it at the proper time comes to the light of day.\u201d\n\n\nLater he says (Id., XI): \u201cLay the son by her that she suckle him.\u201d [The\nwater of life is therefore also the milk.]\n\nThe new king is born, and now he and his consort appear in priceless\ngarments (cf. Section 18 of the parable). The color change of the\nsubstance is expressed by means of the change of garments, like peacock\u2019s\ntail, rainbow. The process goes from black through gray to white, yellow,\nred, purple.\n\nThe end is reached with purple. The wanderer at the end describes the\nvirtues of the philosopher\u2019s stone. We have already compared the great\nelixir with soma. In the old alchemistic book, which bears the name of the\nPersian magician, Osthanes (Berthelot, Orig., p. 52), the divine water\nheals all maladies. Water of life,\u2014elixir of life.\n\nMany readers will shake their heads over the psychoanalytic exposition of\nthe parable. The gross development of sexuality and the \u0152dipus complex may\nseem improbable to him. The alchemistic hieroglyphic has now in unexpected\nmanner shown after all, that these surprising things were not read into\nthe parable by psychoanalysis, but rightly found in it, even though\npsychoanalysis has not by any means exhausted the contents of the parable.\nWhat might at first have appeared to be bold conjecture, as for example,\nkilling of the father, incest with the mother, the conception of the red\nblood and white bones as man and woman, the excrementitious substance as\nprocreative, the prison as the uterus, has all been shown to be in use as\nfavorite figurative expression among the alchemistic authors.\n\nThe alchemists like to dwell on the process of procreation, and on\ninfantile sexual theories. The deep interest that they show in these\nmatters, and without which they would not have used them so much in their\nhieroglyphics, the meaning that these things must have, in order to be\nregarded as worthy to illustrate the processes of the great work, and\nfinally, the meaning that in some form or other they actually have in the\nemotional life of every man, all of this makes it evident that the line of\nimaginative speculations with which we have become acquainted, deserves\nindependent treatment. In practice there was a fission, and procreation\nbecomes an independent problem for alchemists. Yet the followers of the\nart did learn from nature, in order that their art might follow the works\nof nature even to improve on her; what wonder then if many of them set\nthemselves to the artificial creation\u2014generation\u2014of man? Yet the belief in\ngeneratio equivoca has not long been dead. Must it not have seemed somehow\npossible, in view of the supposed fact that they saw insects develop out\nof earth, worms out of dung, etc., that they should by special artificial\ninterposition, be able to make higher forms of life come out of lifeless\nmatter? And of all the substances not one was indeed completely lifeless\nfor the \u201canimated\u201d metals even, grew and increased. In short, if we regard\nthe matter somewhat more closely, it is after all not so extraordinary\nthat they made serious attempts to create the homunculus.\n\nGenerally Paracelsus is regarded as the author of the idea, which to the\nsomewhat uncritical, could not, in my opinion, help being in the air.\nThere are different views regarding the part played by Paracelsus. The\ninstructions that he gives for the production of the homunculus are found\nin a work (De natura rerum) whose authorship is not settled. And supposing\nthat Paracelsus was the writer, it must be considered whether he does not\nlay before the inquisitive friend to whom the work is dedicated merely a\nmedley of oddities from the variegated store that he had collected from\nall sources on his travels among vagrant folk. We must accept the facts as\nwe find them; the question as to whether it was Paracelsus or not would be\nidle. Enough that there is a book by some writer who describes the work\nand describes it in such a way that na\u00efve scholarship could have thought\nit quite consistent. The idea as such has appeared conceivable to us. Its\nform in the book mentioned appears clearly determined by alchemistic\nideas. The reader will immediately perceive it himself as I give here some\npassages from the book. (Cf. the Strassb. Folio Ausg. des Paracelsus, Vol.\nI, pp. 881-884.) A consideration of the production of the homunculus\nappears important to me because it shows the main content of alchemistic\nideas in enlarged form and complete development, a content that gives,\nmoreover, the very thing that psychoanalysis would here look for.\n\nParacelsus begins with the fact that putrefaction transforms all things\ninto their first shape and is the beginning of generation and\nmultiplication. The spagiric [One of the names for alchemy. From \u03c3\u03c0\u1fb6\u03bd\n(separate), and \u03b1\u03b3\u03b5\u03af\u03c1\u03b5\u03b9\u03bd (unite).] art is able to create men and monsters.\nSuch a monster is the Basilisk. \u201cThe Basilisk\u201d grows and is born out of\nand from the greatest impurity of women, namely from the menstrua and from\nthe blood of sperm that is put into a glass and cucurbit, and putrefied in\na horse\u2019s belly. In such putrefaction is the Basilisk born. Whoever is so\ndaring and so fortunate as to make it or to take it out or again to kill\nit, who does not clothe and protect himself before with mirrors? I advise\nno one but I wish to give sufficient warning. [Many fables about the\nBasilisk were then current. The belief, too, was general that this\nterrible animal was produced from a hen\u2019s egg. Herein lies, again, the\nidea of unnatural procreation.] ... Now the generation of the homunculus\nis not to be forgotten. For there is something in it, notwithstanding that\nit has till now been kept in mystery and concealed, and that not a little\ndoubt and question there was among some of the old philosophers, whether\nit was possible for art and nature that a man should be born outside a\nwoman\u2019s body and a natural mother. To which I give the answer that it is\nin no way contrary to the spagiric art and nature, but is quite possible;\nbut how such accomplishment and occurrence may be, is by the following\nprocedure: Namely that the semen of a man is putrefied in a closed\ncucurbit per se, with the greatest putrefaction in a horse\u2019s belly for 40\ndays or until it comes to life and moves and stirs, which is easily to be\nseen. [Horse\u2019s belly by metonomy for horse\u2019s dung. Horse manure or dung\nwas an easily procured material that served the purpose of keeping warm at\nan even mild and moist heat a vessel that was put into it. Horse manure is\nthen finally the gentle \u201cmoist heat\u201d in general engendered by any means.\nIn the preceding case surely the narrower meaning of animal belly or dung\nshould not be overlooked. Here indeed this belly with its moist warmth has\nto act as an equivalent for a uterus.] After such a time it will look\nsomething like a man but transparent without a body. So after this it is\ndaily fed whitish (weisslich) with the Arcano sanguinis humani [the water\nof life that nourishes the f\u0153tus] and nourished about 40 weeks and kept in\nthe even warmth of a horse\u2019s belly. A real live human child will come\nforth with all members like another child that is born of a woman but much\nsmaller. We call it homunculus and it should then be brought up just like\nanother child with great diligence and care till it comes to its days of\nunderstanding. That is now the highest and greatest mystery that God has\nlet mortal and sinful man know. For it is a miracle and magnale Dei, and a\nmystery above all mystery and should also be kept a mystery fairly till\nthe judgment day, as then nothing will stay hidden, but all will be\nrevealed.\n\n\u201cAnd although such a thing has hitherto been hidden from natural man, it\nhas not been hidden from the fauns and the nymphs and giants, but has been\nrevealed for a long time; whence they too, come. For from such homunculi,\nwhen they come to the age of manhood come giants, dwarfs and other similar\ngreat wonder people, [Just like Genesis vi, 4] that were used for a great\ntool and instrument, who had a great mighty victory over their enemies and\nknew all secret and hidden things that are for all men impossible to know.\nFor by art they received their life, through art they received body,\nflesh, bone and blood, through art were they born. Therefore the art was\nembodied and born in them and they had to learn it from no one, but one\nmust learn from them. For because of art are they there and grown up like\na rose or flower in the garden and are called the children of fauns and\nnymphs because that they with their powers and deeds, not to men but to\nspirits are compared.\u201d [It is characteristic that Paracelsus passes\nimmediately to the production of metals.]\n\nIn the description of the generation of the homunculus the power of\nrotting material has been pointed out. There is clearly evident a feeding\nwith a magisterium from blood (water of life) corresponding to the\nintrauterine alimentation. We note that from the homunculi come giants and\ndwarfs and wonderful beings.\n\nThe idea of palingenesis appears to have no little significance for the\nexistence of the homunculus production. They imagine that a dead living\nbeing could be restored, at least in a smokelike image, if they carefully\ncollected all its parts, triturated them and treated the composition in a\nvessel with the proper fire. Then there would appear after a time, like a\ncloud of smoke, the faint image of the former being, plant, bird, man. The\nclouds vanish if the heating is interrupted. Further it would be possible,\neven if more difficult, to pass beyond this mere adumbration, and cause\nthe former being to arise again from the ashes, fully alive. In the\nrecipes for this an important r\u00f4le is regularly played by horse manure or\nsome other rotting substance. Many authors tell fables of all sorts of\nwonderful experiments that they have made. One tells that he has reduced a\nbird to ashes and made it live again, another will have seen in his retort\nand coming from the moldering corpse of a child its shadow image, etc. We\nsee here in actuality the mythical motive of dismemberment and\nrevivification expressed in a na\u00efve practice. It is quite noticeable that\nthis practice follows the same lines as the mythical representation. _All_\nthe constituent parts of the body that is _cut into little pieces_ must be\ncarefully collected and put in a _vessel_ and (generally) _cooked_.\n\nThe human child as result of cooking or else of a similar process in a\nvessel, is not infrequent in primitive myths. I could mention a Zulu myth\n(Frobenius, Zeitalt. d. Sonneng., I, p. 237) of a formerly barren woman.\nIt was said that she should catch a drop of blood in a pot, cover it up\nand set it by for eight months, and should open it in the ninth month. The\nwoman did as she was advised and found a child in the pot. The drop of\nblood, be it noted, came from herself. The numerous whale dragon myths\n(Frobenius) where it is very hot inside of the whale, belong here in\nmotive. From the whale\u2019s belly comes indeed the baked young (sun) hero.\n[Who moreover generally gets nourishment in the whale-dragon\u2019s belly.\nNutritio. Heart motive according to Frobenius.] It is interesting that the\nidea of cooking human beings occurs very clearly in a well analyzed case\nof dementia precox. (Spielrein in Jb. ps. F., Ill, pp. 358 ff.) In the\nstrongly regressive phantasies of the invalid, fragments of all sorts of\nthings are cooked or roasted and the ashes can become men.\n\nA very interesting variant of the infantile theories of procreation of the\nliving in dung is found in the book, \u201cDe Homunculis et Monstris\u201d (Vol. II,\npp. 278 ff. of the Strassburg edition of the works of Paracelsus). It is\nthere maintained that by sodomy as well as by pederasty (specifically\ncoitus in anum and also in os is meant) the generation of a monster is\npossible.\n\nAs they did with alchemy in general, so charlatans also made use of the\nproduction of the homunculus. Their business was based on the great\nprofits that were offered by the possession of a homunculus and that are\nequivalent to those of mandrake alum. Mandrake alum gave a certain impetus\nto the development of the homunculus idea and practice. It can be shown\nthat secrets of procreation seem partly to underlie this also.\n\nIt is easy to show the possibility that many a duffer was led toward the\nproduction of the homunculus by erroneous interpretation of the\nprocreation symbolism occurring in the alchemistic writings. It was merely\nnecessary, in their limitations, to take literally one or another of the\nmethods. In this way there actually occurred the most ludicrous blunders.\nBecause the philosopher\u2019s egg was mentioned, they took eggs as the actual\nsubject. Because the spermatic substance and seeds were mentioned they\nthought that the prima materia was human semen, and so arose the school of\nseminalists. And because it was written of the subject that it was to be\nfound wherever men dwell, and that it was a little despised thing which\nmen threw away not realizing its worth, and because they thought of\nputrefaction as such, they thought to find the real substance in human\nexcrement, and so the school of stercoralists was founded. From the belief\nin the healing and wonderworking power of excrement sprang moreover the\nfamous filth pharmacy, that was held in no little esteem.\n\nThe homunculus topic is exceedingly interesting. Unfortunately I cannot in\nthe space of this book go into it thoroughly. I shall do so in another\nplace.\n\n\n\n\n                               Section III.\n\n\nThe Hermetic Art.\n\n\nAny one that makes a thorough study of the alchemistic literature must be\nstruck with the religious seriousness that prevails in the writings of the\nmore important authors. Every \u201cmaster\u201d who enjoyed the highest honor among\nhis fellows in the hermetic art has a certain lofty manner that keeps\naloof from the detailed description of chemical laboratory work, although\nthey do not depart from the alchemistic technical language. They obviously\nhave a leaning toward some themes that are far more important than the\nproduction of a chemical preparation can be, even if this is a tincture\nwith which they can tinge lead into gold. Looking forth to higher nobler\nthings, these authors, whose homely language frequently touches our\nfeelings deeply, make the reader notice that they have nothing in common\nwith the sloppy cooks who boil their pots in chemical kitchens, and that\nthe gold they write about is not the gold of the multitude; not the venal\ngold that they can exchange for money. Their language seems to sound as if\nthey said, \u201cOur gold is not of this world.\u201d Indeed they use expressions\nthat can with absolute clearness be shown to have this sense. Authors of\nthis type did not weary of enjoining on the novices of the art, that\nbelief, scripture and righteousness were the most important requisites for\nthe alchemistic process. [With the sloppers it was indeed a prime\nquestion, how many and what kinds of stoves, retorts, kettles, crucibles,\nores, fires, etc., in short, what necessary implements they needed, for\nthe great work.]\n\nHe whose eyes are open needs no special hints to see, in reading, that the\nso-called alchemistic prescriptions did not center upon a chemical\nprocess. A faint notion of the circumstance that even in their beginnings,\nalchemistic theories were blended with cosmogonic and religious ideas,\nmust make it quite evident that, for example, in the famous Smaragdine\nTablet of Hermes [Its real author is unknown.] a noble pillar of alchemy,\nsomething more must be contained than a mere chemical recipe. The language\nof the Smaragdine tablet is notoriously the most obscure that the hermetic\nliterature has produced; in it there are no clear recommendations to\nbelief or righteousness; and yet I think that an unprejudiced reader, who\nwas not looking specially for a chemical prescription, would perceive at\nleast a feeling for something of philosophy or theology.\n\n[1.] Verum, sine mendacio, certum et [verissimum]: [2.] Quod est inferius\nest sicut quod est superius, et quod est superius est sicut quod est\ninferius, ad perpetranda [also: penetranda, praeparanda] miracula rei\nunius. [3.] Et sicut res omnes fuerunt ab uno, meditatione unius: sic\nomnes res natae fuerunt ab hac una re, adaptatione [adoptione.]. [4.]\nPater ejus est Sol, mater ejus est Luna. [5.] Portavit illud ventus in\nventre suo. [6.] Nutrix ejus terra est. [7.] Pater omnis Telesmi totius\nmundi est hic. [8.] Virtus ejus integra est, si versa fuerit in terram.\n[9.] Separabis terram ab igne, subtile ab spisso, suaviter, magno cum\ningenio. [10.] Ascendit a terra in coelum, iterumque descendit in terram,\net recipit vim superiorum et inferiorum. [11.] Sic habebis Gloriam totius\nmundi. Ideo fugiet a te omnis obscuritas. Haec est totius fortitudinis\nfortitudo fortis, quia vincet omnem rem subtilem, omnemque solidam\n[solidum] penetrabit. [12.] Sic mundus creatus est. [13.] Hinc erunt\nadaptationes mirabiles, quarum modus est hic. [14.] Itaque vocatus sum\nHermes Trismegistus, habens tres partes philosophiae totius mundi. [15.]\nCompletum est quod dixi de operatione Solis.\n\nTranslation: [1.] It is true, without lies and quite certain. [2.] What is\nlower is just like what is higher, and what is higher is just like what is\nlower, for the accomplishment of the miracle of a thing. [3.] And just as\nall things come from one and by mediation of one, thus all things have\nbeen derived from this one thing by adoption. [4.] The father of it is the\nsun, the mother is the moon. [5.] The wind has carried it in his belly.\n[6.] The earth has nourished it. [7.] It is the father [cause] of all\ncompletion of the whole world. [8.] His power is undiminished, if it has\nbeen turned towards the earth. [9.] You will separate the earth from fire,\nthe fine from the coarse, gently and with great skill. [10.] It ascends\nfrom the earth to the sky, again descends to the earth, and receives the\npowers of what is higher and what is lower. [11.] Thus you will have the\nglory of the whole world, and all darkness will depart from you. It is the\nstrength of all strength, because it will conquer all the fine and\npenetrate all the solid. [12.] Thus the world was created. [13.] From this\nwill be wonderful applications of which it is the pattern. [14.] And so I\nhave been called Hermes, thrice greatest, possessing three parts of the\nknowledge of the whole world. [15.] Finished is what I have said about the\nwork of the sun.\n\nSun and gold are identical in the hieroglyphic mode of expression. Whoever\nseeks only the chemical must therefore read: The work of gold, the\nproduction of gold; and that is what thousands and millions have read. The\nmere word gold was enough to make countless souls blind to everything\nbesides the gold recipe that might be found in the Smaragdine tablet. But\nsurely there were alchemistic masters who did not let themselves be\nblinded by the word gold and sympathetically carried out still further the\nlanguage of the Smaragdine tablet. They were the previously mentioned\nlofty-minded men. The covetous crowd of sloppers, however, adhered to the\ngold of the Smaragdine tablet and other writings and had no appreciation\nof anything else. For a long time alchemy meant no more for modern\nhistorians.\n\nThe fact that modern chemical science is sprung from the hermetic\nworks,\u2014as the only branch at present clearly visible and comprehensible of\nthis misty tree of knowledge,\u2014has had for result that in looking back we\nhave received a false impression. Chemical specialists have made\nresearches in the hermetic art and have been caught just as completely in\nthe tangle of its hieroglyphics as were the blind seekers of gold before\nthem. The hermetic art, or alchemy in the wider sense, is not exclusively\nlimited to gold making or even to primitive chemistry. It should, however,\nnot be surprising to us who are acquainted with the philosophical\npresuppositions of alchemy, that in addition to the chemical and\nmechanical side of alchemy a philosophical and religious side also\nreceived consideration and care. I think, however, that such historical\nknowledge was not at all necessary to enable us to gather their pious\nviews from the religious language of many masters of the hermetic art.\nHowever, this na\u00efve childish logic was a closed book to the chemists who\nmade historical researches. They were hindered by their special knowledge.\nIt is far from my purpose to desire in the least to minimize the services\nthat a Chevreul or a Kopp has performed for the history of chemistry; what\nI should like to draw attention to is merely that the honored fathers of\nthe history of chemistry saw only the lower\u2014\u201cinferius\u201d\u2014and not the\nhigher\u2014\u201csuperius\u201d\u2014phase of alchemy, for example, in the Smaragdine tablet;\nand that they used it as the type of universal judgment in such a way that\nit needed a special faculty for discovery to reopen a fountain that had\nbeen choked up.\n\nI now realize that the poets have been more fortunate than the scientists.\nThus Wieland, who, for example, makes Theophron say in the Musarion (Book\nII):\n\n\n              The beautiful alone\n    Can be the object of our love.\n    The greatest art is only to separate it from its tissue ...\n    For it [the soul] nothing mortal suffices,\n    Yea, the pleasure of the gods cannot diminish a thirst\n    That only the fountain quenches. So my friends\n    That which other mortals lures like a fly on the hook\n    To sweet destruction\n    Because of a lack of higher discriminative art\n    Becomes for the truly wise\n    A Pegasus to supramundane travel.\n\n\nBut the poets usually speak only in figures. I will therefore rest\nsatisfied with this one example.\n\nThe service of having rediscovered the intrinsic value of alchemy over and\nabove its chemical and physical phase, is to be ascribed probably to the\nAmerican, Ethan Allen Hitchcock, who published his views on the alchemists\nin the book, \u201cRemarks upon Alchemy and the Alchemists,\u201d that appeared in\nBoston in 1857, and to the Frenchman, N. Landur, a writer on the\nscientific periodical \u201cL\u2019Institut,\u201d who wrote in 1868 in similar vein [in\nthe organ \u201cL\u2019Institut,\u201d 1st Section, Vol. XXXVI, pp. 273 ff.], though I do\nnot know whether he wrote with knowledge of the American work. Landur\u2019s\nobservations are reported by Kopp (Alch., II, p. 192), but he does not\nrightly value their worth. It need not be a reproach to him. He undertook\nas a chemical specialist a work that would have required quite as much a\npsychologist, a philosopher or a theologian.\n\nThe discoveries made by the acute Hitchcock are so important for our\nanalysis, that a complete exposition of them cannot be dispensed with. I\nshould like better to refer to Hitchcock\u2019s book if it were not practically\ninaccessible.\n\nWe have heard that the greatest stumbling block for the uninitiated into\nthe hermetic art lay in the determination of the true subject, the prima\nmateria. The authors mentioned it by a hundred names; and the gold seeking\ntoilers were therefore misled in a hundred ways. Hitchcock with a single\nword furnishes us the key to the understanding of the hermetic masters,\nwhen he says: The subject is man. We can also avail ourselves of a play on\nwords and say the subject or substance is the subject.\n\nThe uninitiated read with amazement in many alchemists that \u201cour\nsubjectum,\u201d that is, the material to be worked upon, is also identical\nwith the vessel, the still, the philosopher\u2019s egg, etc. That becomes\nintelligible now. Hitchcock writes (H. A., p. 117) very pertinently: \u201cThe\nwork of the alchemists was one of contemplation and not a work of the\nhands. Their alembic, furnace, cucurbit, retort, philosophical egg, etc.,\netc., in which the work of fermentation, distillation, extraction of\nessences and spirits and the preparation of salts is said to have taken\nplace was Man,\u2014yourself, friendly reader,\u2014and if you will take yourself\ninto your own study and be candid and honest, acknowledging no other guide\nor authority but Truth, you may easily discover something of hermetic\nphilosophy; and if at the beginning there should be \u2018fear and trembling\u2019\nthe end may be a more than compensating peace.\u201d\n\nThe alchemist Alipili (H. A., p. 34) writes: \u201cThe highest wisdom consists\nin this, for man to know himself, because in him God has placed his\neternal Word.... Therefore let the high inquirers and searchers into the\ndeep mysteries of nature learn first to know what they have in themselves,\nand by the divine power within them let them first heal themselves and\ntransmute their own souls, ... if that which thou seekest thou findest not\nwithin thee, thou wilt never find it without thee. If thou knowest not the\nexcellency of thine house, why dost thou seek and search after the\nexcellency of other things? The universal Orb of the world contains not so\ngreat mysteries and excellences as does a little man formed by God in his\nown image. And he who desires the primacy amongst the students of nature,\nwill nowhere find a greater or better field of study than himself.\nTherefore will I here follow the example of the Egyptians and ... from\ncertain true experience proclaim, O Man, know thyself; in thee is hid the\ntreasure of treasures.\u201d\n\nA seminalist has concluded from this that the prima materia is semen, a\nstercoralist, that it is dung.\n\nGeorge Ripley describes the subject of the philosopher\u2019s stone as follows:\n\n\n    \u201cFor as of one mass was made the thing,\n    Right must it so in our praxis be,\n    All our secrets of one image must spring;\n    In philosophers\u2019 books therefore who wishes may see,\n    Our stone is called the less-world, one and three.\u201d\n\n\nThe stone is therefore the world in little, the microcosm, man; one, a\nunity, three, [Symbol: Mercury] mercury, [Symbol: Sulphur] sulphur,\n[Symbol: Salt] salt, or spirit, soul, body. Dichotomy also appears,\nmercury and sulphur, which can then generally be rendered soul and body.\nOne author says, \u201cWe must choose such minerals as consist of a living\nmercury and a living sulphur; work it gently, not with haste and hurry.\u201d\n[Cf. Tabula Smaragdina 9, \u201csuaviter\u201d ...]\n\nHitchcock (H. A., p. 42): \u201cThe \u2018one\u2019 thing of the alchemists is above all\nman, according to his nature [as a nature] essentially and substantially\none. But if the authors refer to man phenomenally they speak of him under\ndifferent names, indicating different states as he is before or after\n\u2018purification\u2019 or they refer to his body, his soul or his spirit under\ndifferent names. Sometimes they speak of the whole man as mercury, ... and\nthen by the same word perhaps they speak of something special, as our\nmercury which has besides, a multitude of other names ... although men are\nof diverse dispositions and temperaments, some being angelic and others\nsatanic, yet the alchemists maintain with St. Paul that \u2018all the nations\nof men are of one blood,\u2019 that is, of one nature. And it is that in man by\nwhich he is of one nature which it is the special object of alchemy to\nbring into life and activity; that by whose means, if it could universally\nprevail, mankind would be constituted into a brotherhood.\u201d\n\nThe alchemist says that a great difficulty at the outset of the work is\nthe finding or making of their necessarily indispensable mercury, which\nthey also call green lion, mercurius animatus, the serpent, the dragon,\nacid water, vinegar, etc.\n\nWhat is this mysterious mercury, susceptible to evolution, lying in\nmankind, common to all, but differently worked out? Hitchcock answers,\nconscience. Conscience is not equally \u201cpure\u201d with all men, and not equally\ndeveloped; the difficulty of discovering it, of which the alchemists tell,\nis the difficulty of arousing it in the heart of man for the heart\u2019s\nimprovement and elevation. The starting point in the education of man is\nindeed to awaken in his heart an enduring, permanent sense of the\nabsolutely right, and the consistent purpose of adhering to this sense. It\nis above all one of the hardest things in the world \u201cto take a man in what\nis called his natural state, St. Paul\u2019s natural man, after he has been for\nyears in the indulgence of all his passions, having a view to the world,\nto honors, pleasures, wealth, and make him sensible of the mere abstract\nclaims of right, and willing to relinquish one single passion in deference\nto it.\u201d Surely that is the one great task of the educator; if it be\naccomplished, the work of improvement is easy and can properly be called\nmere child\u2019s play, as the hermetics like to call the later phases of their\nwork. (H. A., pp. 45 ff.)\n\nNo one is so suspicious and so sensitive as those whose conscience is not\nsensitive enough. Such people who wander in error themselves, are like\nporcupines: it is very difficult to approach them. The alchemists have\nsuitable names for them as arsenic, vipers, etc., and yet they seek in all\nthese substances, and in antimony, lead, and many other materials, for a\ntrue mercury that has just as many names as there are substances in which\nit is found; oil, vinegar, honey, wormwood, etc. Under all its names\nmercury is still, however, a single immutable thing. It was also called an\nincombustible sulphur for whoever has his conscience once rightly\nawakened, has in his heart an endlessly burning flame that eats up\neverything that is contrary to his nature. This fire that can burn like\n\u201cpoison\u201d is a powerful medicine, the only right one for a (morally) sick\nsoul.\n\nConscience in the crude state is generally called by the alchemists\n\u201ccommon quicksilver\u201d in contrast to \u201cour quicksilver.\u201d To replace the\nfirst by the second and, according to the demands of nature, not forcibly,\nis the one great aim that the hermetics follow. This first goal is a\npreparation for a further work. Whither this leads we can represent in one\nword\u2014\u201cGod\u201d\u2014and even here we may be struck with the \u201ccircular\u201d character of\nthe whole hermetic work, since the heavenly mercury that is necessary to\nthe preliminary work, to the purification, is yet itself a gift of God;\nthe beginning depends on the end and presupposes it. The symbol of the\nprima materia is not without purpose a snake that has its tail in its\nmouth. I cannot, in anticipation, enter into the problem that arises in\nthis connection; only let it be understood in a word that the end can soar\nbeyond the beginning as an ideal.\n\nWhat is to be done with the messenger of heaven, mercury, or conscience,\nwhen it has been discovered? Several alchemists give the instruction to\nsow the gold in mercury as in the earth, \u201cphilosophic gold\u201d that is also\ncalled Venus-love. Often the New Testament proves the best commentary on\nthe hermetic writings. In Corinthians III, 9, ff., we read: \u201cYe are God\u2019s\nhusbandry, ye are God\u2019s building. According to the grace of God which is\ngiven unto me as a wise master builder, I have laid the foundation and\nanother buildeth thereupon. For other foundation can no man lay than that\nis laid, which is Jesus Christ. Now if any man build upon this foundation\ngold, silver, precious stones, hay, stubble.... Every man\u2019s work shall be\nmade manifest ... because it shall be revealed by fire; and the fire shall\ntry every man\u2019s work of what sort it is.\u201d And Galatians VI, 7 ff.: \u201cFor\nwhatsoever a man soweth, that shall he also reap. For he that soweth to\nhis flesh shall of the flesh reap corruption; but he that soweth to the\nSpirit shall of the Spirit reap life everlasting. And let him not be weary\nin well doing; for in due season we shall reap if we faint not.\u201d The\nspirit to which it is sowed there is [Symbol: Mercury], mercury, and the\ngold that will come out is to be proved in the fire.\n\nThe alchemists speak of men very often as of metals. Before I cite from\nthe work of Johann Isaak Hollandus on lead, I call to mind that lead,\n[Symbol: Saturn], bears the name of Saturn. The writing of Hollandus could\nquite as well be called a treatise on mankind as on lead. To understand\nthis better, be it added that man in a state of humility or resignation\nmust specially be associated with lead, the soft, dark metal.\n\nThe publisher of the English translation of J. I. Hollandus, which is\ndated 1670, addresses the reader as follows: \u201cKind reader, the\nphilosophers have written much about their lead, which as Basilus has\ntaught, is prepared from antimony; and I am under the impression that this\nsaturnine work of the present philosopher, Mr. Johann Isaak Hollandus, is\nnot to be understood of common lead ... but of the lead of the\nphilosophers.\u201d\n\nAnd in Hollandus himself we read: \u201cIn the name of God, Amen.\u2014My child,\nknow that the stone called the Philosopher\u2019s Stone comes from Saturn. And\nknow my child as a truth that in the whole vegetable work [vegetable on\naccount of the symbolism of the sowing and growing] there is no higher or\ngreater secret than in Saturn. [Cf. the previously cited passage from\nAlipili.] For we find, ourselves, in [common] gold not the perfection that\nis to be found in Saturn, for inwardly he is good gold. In this all\nphilosophers agree; and it is necessary only that you reject everything\nthat is superfluous, then that you turn the within outward, which is the\nred; then it will be good gold. [H. A., p. 74, notes that Hollandus\nhimself means the same as Isaiah L, 16. \u2018Wash you, make you clean; put\naway the evil of your doings from before mine eyes,\u2019 etc.] Gold cannot be\nmade so easily of anything as of Saturn, for Saturn is easily dissolved\nand congealed, and its mercury may be more easily extracted from it.\u201d\n[That means therefore that the conscience easily develops after the\ndestruction of superfluities or obstacles in the plastic lead man.] \u201cAnd\nthis mercury extracted from Saturn is purified and sublimated, as mercury\nis usually sublimed. I tell thee, my child, that the same mercury is as\ngood as the mercury extracted from gold in all operations.\u201d [Herein lies,\naccording to H. A., an allusion to the fact that all men are essentially\nof one nature, inasmuch as the image of God dwells in them all.]\n\n\u201cAll these strange parables, in which the philosophers have spoken of a\nstone, a moon, a stove, a vessel, all of that is Saturn [i.e., all of that\nis spoken of mankind] for you may add nothing foreign, outside of what\nsprings from himself. There is none so poor in this world that he cannot\noperate and promote this work. For Luna may be easily made of Saturn in a\nshort time [here Luna, silver, stands for the affections purified]; and in\na little time longer Sol may be made from it. By Sol here I understand the\nintellect, which becomes clarified in proportion as the affections become\npurified.... In Saturn is a perfect mercury; in it are all the colors of\nthe world, [that is, the whole universe in some sense lies in the nature\nof man, whence have proceeded all religions, all philosophies, all\nhistories, all fables, all poesy, all arts and sciences.]\u201d (P. 77.)\n\nArtephius [Hapso]: \u201cWithout the antimonial vinegar [conscience] no metal\n[man] can be whitened [inwardly pure].... This water is the only apt and\nnatural medium, clear as fine silver, by which we ought to receive the\ntinctures of Sol and Luna [briefly, if also inexactly, to be paraphrased\nby soul and body], so that they may be congealed and changed into a white\nand living earth.\u201d This water desires the complete bodies in order that\nafter their dissolution it may be congealed, fixed and coagulated into a\nwhite earth. [The first step is purification, releasing, that is,\notherwise also conceived as calcination, etc.; it takes place through\nconscience, under whose influence the hard man is made tender and brought\nto fluidity.]\n\n\u201cBut their [sc. the alchemists] solution is also their coagulation; both\nconsist in one operation, for the one is dissolved and the other\ncongealed. Nor is there any other water which can dissolve the bodies but\nthat which abideth with them. Gold and silver [Sol and Luna as before] are\nto be exalted in our water, ... which water is called the middle of the\nsoul and without which nothing can be done in our art. It is a vegetable,\nmineral, and animal fire, which conserves the fixed spirits of Sol and\nLuna, but destroys and conquers their bodies; for it annihilates,\noverturns and changes bodies and metallic forms, making them to be no\nbodies, but a fixed spirit.\u201d\n\n\u201cThe argentum vivum [living silver] is ... the substance of Sol and Luna,\nor silver and gold, changed from baseness to nobility.\n\n\u201cIt is a living water that comes to moisten the earth that it may spring\nforth and in due season bring forth much fruit.... This aqua vit\u00e6 or water\nof life, whitens the body and changes it into a white color....\n\n\u201cHow precious and how great a thing is this water. For without it the work\ncould never be done or perfected; it is also called vas naturae, the\nbelly, the womb, receptacle of the tincture, the earth, the nurse. It is\nthe royal fountain, in which the king and queen [[Symbol: Sun] and\n[Symbol: Moon]] bathe themselves; and the mother, which must be put into\nand sealed up within the belly of her infant, and that is Sol himself, who\nproceeded from her, and whom she brought forth; and therefore they have\nloved one another as mother and son, and are conjoined together because\nthey sprang from one root and are of the same substance and nature. And\nbecause this water is the water of the vegetable life, it causes the dead\nbody to vegetate, increase and spring forth, and to rise from death to\nlife, by being dissolved first and then sublimed. And in doing this the\nbody is converted into a spirit and the spirit afterwards into a body....\n\n\u201cOur stone consists of a body, a soul, and a spirit.\n\n\u201cIt appears then that this composition is not a work of the hands but a\nchange of natures, because nature dissolves and joins itself, sublimes and\nlifts itself up, and grows white being separated from the feces [these\nfeces are naturally the same that Hollandus notes as the\n\u2018superfluities\u2019].... Our brass or latten then is made to ascend by the\ndegrees of fire, but of its own accord freely and without violence. But\nwhen it ascends on high it is born in the air or spirit and is changed\ninto a spirit, and becomes a life with life. And by such an operation the\nbody becomes of a subtile nature and the spirit is incorporated with the\nbody, and made one with it, and by such a sublimation, conjunction and\nraising up, the whole, body and spirit, is made white.\u201d (H. A., p. 87.)\n\nFor elucidation some passages from the Bible may be useful. Colossians II,\n11: \u201cIn whom also ye are circumcised with the circumcision made without\nhands, in putting off the body of the sins of the flesh by the\ncircumcision of Christ.\u201d Psalm LI, 7: \u201cWash me and I shall be whiter than\nsnow.\u201d I Corinthians VI, 11: \u201cBut ye are washed, but ye are sanctified,\nbut ye are justified in the name of the Lord Jesus.\u201d Romans VIII, 13: \u201cFor\nif ye live after the flesh, ye shall die; but if ye through the Spirit do\nmortify the deeds of the body, ye shall live.\u201d John IV, 14: \u201cBut whosoever\ndrinketh of the water that I shall give him, shall never thirst; but the\nwater that I shall give him shall be in him a well of water springing up\ninto everlasting life.\u201d [In IV, 10, living water is mentioned.] John XII,\n24 ff.: \u201c... Except a corn of wheat fall into the ground and die\n[Putrefactio] it abideth alone; but if it die it bringeth forth much\nfruit. He that loveth his life shall lose it and he that hateth his life\nin the world shall keep it unto life eternal.\u201d\n\nRomans VI, 5 ff.: \u201cFor if we have been planted together in the likeness of\nhis death, we shall be also in the likeness of his resurrection. Knowing\nthis, that our old man is crucified with him [I must mention here that the\nhieroglyph for vinegar is [Symbol: Vinegar]] that the body of sin might be\ndestroyed....\u201d\n\nI Corinthians XV, 42 ff.: \u201cIt is sown in corruption, it is raised in\nincorruption. It is sown in dishonor, it is raised in glory.... It is sown\na natural body, it is raised a spiritual body.... The first Adam was made\na living soul, the last Adam was made a quickening spirit.... We shall all\nbe changed.... For this corruptible must put on incorruption, and this\nmortal must put on immortality.\u201d\n\nI Corinthians XV, 40 ff.: \u201cThere are celestial bodies and bodies\nterrestrial.... There is one glory of the sun and another glory of the\nmoon.\u201d\n\nEphesians II, 14 ff.: \u201cFor he is our peace, who hath made both one, and\nhath broken down the middle wall of partition between us, having abolished\nin his flesh the enmity, even the law of commandments contained in\nordinances; for to make in himself of twain one new man, so making peace,\nand that he might reconcile both unto God in one body by the cross, having\nslain the enmity thereby.\u201d\n\nIf we note the two contraries that are to be united according to the\nprocedure of the hermetic philosophers with [Symbol: Sun] and [Symbol:\nMoon] [sun and moon, gold and silver, etc.] and represent them united with\nthe cross [Symbol: +] we get [Symbol: Mercury with a sun]; i.e., [Symbol:\nMercury], the symbol of mercury. This ideogram conceals the concept,\nEaster. All these ideas, as we know, did not originate with Christianity.\n\nII Corinthians V, 1: \u201cFor we know that if our earthly house of this\ntabernacle were dissolved, we have a building of God, an house not made\nwith hands, eternal in the heavens.\u201d\n\nJohn VII, 38: \u201cHe that believeth on me ... out of his belly shall flow\nrivers of living water.\u201d\n\nI mention right here that the hermetic philosophers do not pursue\nspeculative theology, but that, as is clearly evident from their writings,\nthey made the content of the religious doctrine a part of their life. That\nwas their work, a work of mysticism. Everything that the reader is\ninclined to conceive in the passages above, as probably belonging merely\nto the other life, they as Mystics, sought to represent to themselves on\nearth, though without prejudice to the hope of a life beyond. I presume\nthat they therefore speak of two stones, a celestial and a terrestrial.\nThe celestial stone is the eternal blessedness and, as far as the\nChristian world of ideas is considered, is Christ, who has aided mankind\nto attain it. The terrestrial stone is the mystical Christ whom each may\ncause to be crucified and resurrected in himself, whereby he attains a\nkingdom of heaven on earth with those peculiar qualities that have been\nallegorically attributed to the philosopher\u2019s stone. Therefore the\nterrestrial stone is called a reflection of the celestial and so it is\nsaid that from lead, etc., the stone may be easily produced and \u201cin a\nshort time,\u201d i.e., not only after death.\n\nAt any rate in primitive symbolism there seems to be a religious idea at\nthe bottom of the recommendation to use the sputum lun\u00e6 (moon spittle) or\nsperm astrale (star semen), star mucus, in short of an efflux from the\nworld of light above us, as first material for the work of our\nillumination. [In many alchemistic recipes such things are recommended.\nMisunderstanding led to a so-called shooting star substance being eagerly\nhunted for. What was found and thought to be star mucus was a gelatinous\nplant.] So it is in this passage from John IX, 5, ff.: \u201cAs long as I am in\nthe world I am the light of the world. When he [Jesus] had thus spoken, he\nspat on the ground and made clay of the spittle and anointed the eyes of\nthe blind man with the clay, and said unto him, Go, wash in the pool of\nSiloam [which is by interpretation: Sent]. He went his way, therefore,\nwashed, and came seeing.\u201d The transference of a virtue by the receiving of\na secretion is a quite common primitive idea.\n\nAs Michael Maier (Symbola Aureae Mensae Lib. XI) informs us, Melchior\nCibinensis, a Hungarian priest, expressed the secrets of the forbidden art\nin the holy form of the Mass. For as birth, life, exaltation, suffering in\nfire and then death were, as it were, ascribed to the Philosopher\u2019s Stone\nin black and gloomy colors, and finally resurrection and life in red and\nother beautiful colors, so he compared his preparation with the work of\nthe salvation of man (and the \u201cterrestrial\u201d stone with the \u201ccelestial\u201d\nstone), namely, with the birth, life, suffering, death and resurrection of\nChrist. (H\u00f6hler, Herm. Phil., p. 156.) The making of the Philosopher\u2019s\nStone is, so to speak, the Imitation of Christ.\n\nHitchcock (H. A., p. 143) believes that Irenaeus Philaletha has clearly\nalluded in a passage of his writings to the two mental processes, analysis\nand synthesis, which lead to the same end. \u201cTo seek the unity through Sol,\nI take it, is to employ the intellect upon the Idea of Unity, by analysis\nthat terminates in the parts; whereas to study upon Mercury, here used for\nnature at large, is to work synthetically, and by combining the parts,\nreach an idea of the unity. The two lead to the same thing, beginning as\nit were from opposite extremes; for the analysis of any one thing,\ncompletely made, must terminate in the parts, while the parts, upon a\nsynthetical construction, must reproduce the unity. One of the two ways\nindicated by Irenaeus is spoken of as a herculean labor, which I suppose\nto be the second, the reconstruction of a unity by a recombination of the\nparts, which in respect to nature is undoubtedly a herculean undertaking.\nThe more hopeful method is by meditation, etc.\u201d\n\nSome of the writers tell us to put \u201cone of the bodies into the alembic,\u201d\nthat is to say, take the soul into the thought or study and apply the fire\n(of intellect) to it, until it \u201cgoes over\u201d into spirit. Then, \u201cputting\nthis by for use,\u201d put in \u201cthe other body,\u201d which is to be subjected to a\nsimilar trial until it \u201cgoes over\u201d also; after which the two may be\nunited, being found essentially or substantially the same.\n\nThe two methods of which Irenaeus speaks are also called in alchemy (with\nreference to chemical procedures) the wet and the dry ways. The wet way is\nthat which leads to unity through mental elaboration. The philosophy of\nthe Indian didactic poetry Bhagavad-Gita also knows the two ways and calls\nthem Samkhya and Yoga.\n\n\n    \u201cThinking (Samkhya) and devotion (Yoga) separate only fools, but\n                not the wise.\n    Whoever consecrates himself only to the One, gets both fruits.\n    Through thinking and through devotion the same point is reached,\n    Thinking and devotion are only One, who knows that, knows\n                rightly.\u201d\n\n    Bh-G. V. 4ff.\n\n\n\u201cSamkhya\u201d and \u201cYoga\u201d have later been elaborated into whole philosophical\nsystems. Originally, however, they are merely \u201cdifferent methods of\narriving at the same end, namely the attainment of the Atman [all spirit]\nwhich on the one hand is spread out as the whole infinite universe and on\nthe other is to be completely and wholly found in the inner life. In the\nfirst sense Atman can be gained by meditation on the multiplex phenomena\nof the universe and their essential unity, and this meditation is called\nSamkhya [from sam + khya, reflection, meditation]; on the other hand,\nAtman is attainable by retirement from the outer world and concentration\nupon one\u2019s own inner world and this concentration is called Yoga.\u201d\n(Deussen, Allg. Gesch. d. Phil., I, 3, p. 15.)\n\nFor the practice of alchemy a moral behavior is required, which is hardly\nnecessary as a precondition of merely chemical work. The disciple of the\nart is to free his character, according to the directions of the masters\nfrom all bad habits, especially to abjure pride, is diligently to devote\nhimself to prayer, perform works of love, etc.; no one is to direct his\nsenses to this study if he has not previously purified his heart,\nrenounced the love of worldly things, and surrendered himself completely\nto God. (H\u00f6hler, Herm. Phil., pp. 62 ff.)\n\nThe sloppers, who strive to make gold in a chemical laboratory often waste\nin it their entire estate. The adepts, however, assure us that even a poor\nman can obtain the stone; many, indeed, say the poor have a better materia\nthan the rich. Rom. II, 11: \u201cFor there is no respect of persons with God.\u201d\nMatth. XIX, 24: \u201cIt is easier for a camel to go through the eye of a\nneedle than for a rich man to enter into the kingdom of God.\u201d The\nalchemist Khunrath says somewhere, the cost of making gold amounts to\nthirty dollars; we understand this when we remember that Jesus was sold\nfor thirty pence.\n\nRuland (Lex., p. 26) defines alchemy very finely: [In reference to Tab.\nSmar., 9] \u201cAlchemy is the separation of the impure from a purer\nsubstance.\u201d This is quite as true of the chemical as of the spiritual\nalchemy.\n\nWhy the hermetic philosophers write not literally but in figures may be\naccounted for in several ways. We should first of all remember that\nbecause of their free doctrine, which was indeed not at variance with true\nChristianity but with the narrow-minded church, they had to fear the\npersecution of the latter, and that for this reason they veiled their\nteachings. Hitchcock notices also a further point. The alchemists often\ndeclare that the knowledge of their secret is dangerous (for the\ngenerality of people). It appears that they did not deem that the time was\nripe for a religion that was based more on ideal requirements, on moral\nfreedom, than on fear of hell fire, expectation of rewards and on\nexternally visible marks and pledges. Besides we shall see later that a\nreally clear language is in the nature of things neither possible nor from\nan educational point of view to be recommended.\n\nStill the mystical purpose of the authors of those times when the\nprecautionary measures were not necessary appears clearer under the\nalchemistic clothing, although no general rule applying to it can be set\nforth. Other reasons, e.g., intellectual and conventional ones, influenced\nthem to retain the symbolism.\n\nVery clearly mystical are the writings of a number of hermetic artists,\nwho are permeated by the spiritual doctrine of Jacob Boehme. This\ntheosophist makes such full use of the alchemistic symbolism, that we find\nit wherever we open his writings. I will not even begin to quote him, but\nwill only call the reader\u2019s attention to his brief and beautifully\nthoughtful description of the mystical process of moral perfection, which\nstands as \u201cProcessus\u201d at the end of the 5th chapter of his book, \u201cDe\nSignatura Rerum.\u201d (Ausg., Gichtel Col., 2218 f.)\n\nAn anonymous author who has absorbed much of the \u201cPhilosophicus\nTeutonicus,\u201d wrote the book, \u201cAmor Proximi,\u201d much valued by the amateurs\nof the high art. It does not require great penetration to recognize this\npious manual, clothed throughout in alchemistic garments, as a mystical\nwork. The same is true of the formerly famous \u201cWasserstein der Weisen\u201d\n(1st ed. appeared 1619), and similar books. Here are some illustrative\npages from \u201cAmor Proximi\u201d:\n\n\u201cThis [Symbol: water] [[Symbol: water] of life] is now the creature not\nforeign or external but most intimate in every one, although hidden....\nSee Christ is not outside of us, but intimately within us, although\nhidden.\u201d (P. 32.)\n\n\u201cWhoever is to work out a thing practically must first have a fundamental\nknowledge of a thing; in order that man shall macrocosmically and\nmagically work out the image of God, all God\u2019s kingdom, in himself; he\nmust have its right knowledge in himself....\u201d (P. 29.)\n\n\u201cChrist is the great Universal; [The Grand Mastery is also called by the\nalchemists the \u2018universal\u2019; it tinctures all metals to gold and heals all\ndiseases (universal medicine); there is a somewhat more circumscribed\n\u2018particular,\u2019 which tinctures only a special metal and cures only single\ndiseases.] who says: \u2018Whoever will follow me and be my disciple (i.e., a\nparticular or member of my body), let him take up his [Symbol: cross] and\nfollow me.\u2019 Thus one sees that all who desire to be members of the great\nuniversal must each partake according to the measure of his suffering and\ndevelopment as small specific remedies.\u201d (Pp. 168 ff.)\n\n\u201cParacelsus, the monarch of Arcana, says that the stars as well as the\nlight of grace, nowhere work more willingly than in a fasting, pure, and\nfree heart. As it is naturally true that the coarse sand and ashes cannot\nbe illumined by the sun, so the SUN of righteousness cannot illumine the\nold Adam. It is then that the sand and ashes [the old Adam] are melted in\nthe [Symbol: fire] [of the [Symbol: cross]] again and again, that a pure\nglass [a newborn man] is made of it; so the [Symbol: gold/sol] can easily\nshoot its rays into and through it and therefore illumine it and reveal\nthe wonder of its wisdom. So man must be recast in [Symbol: cross]\n[Symbol: fire] [cross-fire], so that the rays of both lights can penetrate\nhim; otherwise no one will become a wise man.\u201d (P. 96 ff.)\n\nBeautiful expositions of alchemy that readily make manifest the mystical\ncontent are found also in the English theosophists Pordage and his\nfollowers, in particular Jane Leade (both 17th century). Their language is\nclearer and more lucid than Jacob Boehme\u2019s. Many passages appropriate to\nthis topic might be here cited; but as I shall later take up Leade more\nfully, I quote only one passage from Pordage (Sophia, p. 23):\n\n\u201cAccordingly and so that I should arrive at a fundamental and complete\ncleansing from all tares and earthiness ... I gave over my will entirely\nto its [wisdom\u2019s] fiery smelting furnace as to a fire of purification,\ntill all my vain and chaff-like desires and the tares of earthly lust had\nbeen burnt away as by fire, and all my iron, tin and dross had been\nentirely melted in this furnace, so that I appeared in spirit as a pure\ngold, and could see a new heaven and a new earth created and formed within\nme.\u201d\n\nOut of all this, taken in conjunction with the following chapter, it will\nbe evident and beyond question that our Parable must also be interpreted\nas a mystical introduction.\n\n\n\n\n                               Section IV.\n\n\nRosicrucianism And Freemasonry.\n\n\nThe previous chapter has shown that there was a higher alchemy\u2014it was\nfurthermore regarded as the true alchemy\u2014which has the same relation to\npractical chemistry that freemasonry has to practical masonry. A prominent\nchemist who had entered into the history of chemistry and that of\nfreemasonry once wrote to me: \u201cWhoever desires to make a chemical\npreparation according to a hermetic recipe seems to me like a person who\nundertakes to build a house according to the ritual of Freemasonry.\u201d\n\nThe similarity is not a chance one. Both external and internal relations\nbetween alchemy and freemasonry are worthy of notice. The connection is\npartly through rosicrucianism. Since the Parable, which shall still be the\ncenter of our study, belongs to rosicrucian literature (and indeed is\nprobably a later development of it), it is fitting here to examine who and\nwhat the Rosicrucians really were. We cannot, of course, go into a\nthorough discussion of this unusually complex subject. We shall mention\nonly what is necessary to our purpose. I shall not, however, be partial,\nbut treat of both the parties which are diametrically opposed in their\nviews of the problems of rosicrucian history. It will be shown that this\ndisagreement fortunately has but small influence upon our problem and that\ntherefore we are relieved of the difficult task of reaching a conclusion\nand of bringing historical proof for a decision which experienced\nspecialists\u2014of whom I am not one\u2014have so signally failed to reach.\n\nRosicrucians are divided into those of three periods, the old, who are\nconnected by the two chief writings, \u201cFama\u201d and \u201cConfessio,\u201d that appeared\nat the beginning of the 17th century; the middle, which apparently\nrepresents a degeneration of the original idealistic league, and finally,\nthe gold crossers and rose crossers, who for a time during the 18th\ncentury developed greater power. The last Rosicrucians broke into\nfreemasonry for a while (in the second half of the eighteenth century) in\na manner almost catastrophic for continental masonry, yet I observe in\nanticipation that this kind of rosicrucian expansion is not immediately\nconcerned with the question as to the original relation of freemasonry and\nrosicrucianism. We must know how to distinguish the excrescence from the\nreal idea. Rosicrucianism died out at the beginning of the 19th century.\nThe rosicrucian degrees that still exist in many systems of freemasonry\n(as Knight of the Red Cross, etc.) are historical relics. Those who now\nparade as rosicrucians are imposters or imposed on, or societies that have\nused rosicrucian names as a label.\n\nMany serious scholars doubt that the old Rosicrucians ever existed as an\norganized fraternity. I refer to the article Rosenkreuz in the \u201cHandbuch\nder Freimaurerei\u201d (Lenning), where this skeptical view is dominant. Other\nauthors, on the contrary, believe in the existence of the old order and\nthink that the freemasons who appeared in their present form in 1717 are\nthe rosicrucians persisting, but with changed name. Joh. Gottl. Buhle, a\ncontemporary of Nicolai, had already assumed that the rosicrucian Michael\nMaier introduced rosicrucianism into England, and that freemasonry began\nthen especially with the co\u00f6peration of the Englishman Robert Fludd\n(1574-1637). Ferdinand Katsch warmly defended the actual existence of the\nold rosicrucian fraternity with arguments, some of which are disputed. He\nnames with certainty a number of people as \u201ctrue rosicrucians,\u201d among them\nJulianus de Campis, Michael Maier, Robert Fludd, Frisius or Frizius,\nComenius (Katch, p. 33). Rosicrucianism turned into freemasonry for\npractical reasons. As the most outstanding imposters represented\nthemselves as rosicrucians this name was not conserved. The wrong was\nprevented, in that the true rosicrucians withdrew as such and assumed a\ndifferent dress.\n\nGenerally we imagine a different origin of freemasonry. We are accustomed\nto look for its beginnings in practical masonry, whose lodges can be\ntraced back to the fourteenth century. The old unions of house builders\nwere joined by persons who were not actual workers but lay members,\nthrough whom spiritual power was added to the lodges. At the beginning of\nthe eighteenth century the old working masonry was transformed into the\nspiritual symbolical freemasonry, but with a continuance of its forms. At\nthat time in London the building lodges had diminished to four. These were\nunited on June 24 (St. John\u2019s Day), 1717, and chose Anton Sayer for their\ngrand master. That is the origin of Freemasonry as it exists to-day.\n\nThis derivation is and will be considered unsatisfactory by many, however\nmuch it may satisfy the merely documentary claims. The attempt to make it\nbetter required an inventive phantasy and this was not always fortunate in\nits attempts. The rosicrucian theory cannot be dismissed off hand,\nespecially if we conceive it in a somewhat broader sense. In agreement\nwith Katsch, H\u00f6hler (Herm. Phil., p. 6) recalls how generally people were\noccupied in the 16th and 17th centuries in the whole of western Europe\nwith cabala, theosophy, magic (physics), astrology and alchemy, and indeed\nthis held true of higher and lower social strata, scholars and laymen,\necclesiastic and secular. \u201cThe entire learned theology turned on cabala.\nMedicine was based on theosophy and alchemy and the latter was supposed to\nbe derived from theosophy and astrology.\u201d H\u00f6hler, in one respect, goes\nfurther than Katsch and conjectures: \u201cFreemasonry had its roots in the\nchemical societies of the 16th and 17th centuries, in which all those\nthings were fostered that constituted the science of that day.\u201d This\ntheory is incomparably more open to discussion than if one attempts to\nconfine the origin to the insecure base of rosicrucianism. We shall learn\nto appreciate more fully the significance of the chemical societies.\n\nIn connection with the question, important for us, as to the position of\nthe alchemy of the rosicrucians (whether they lived only in books or as an\nactual brotherhood), it is worth while to glance at the literature.\n\nJoachin Frizius, whom some think identical with Fludd, writes in the\n\u201cSummum Bonum, quod est verum Magiae, Cabalae, Alchymiae, verae Fratrum\nRoseae Crucis verorum subjectum\u201d (first published in Frankfort, 1629):\n\n\u201cAben (\u05d0\u05d1\u05df) means a stone. In this one cabbalistic stone we have the\nFather, Son and Holy Ghost ... for in Hebrew Ab (\u05d0\u05d1) means Father and Ben\n(\u05d1\u05df) Son. But where the Father and Son are present there the Holy Ghost\nmust be also.... Let us now examine this Stone as the foundation of the\nmacrocosm.... Therefore the patriarch Jacob spake, \u2018How dreadful is this\nplace. This is none other but the house of God,\u2019 and rose up and took the\nstone that he had put for his pillow and poured oil upon the top of it,\nand said, \u2018This stone that I have set for a pillar shall be God\u2019s house,\netc.\u2019 If therefore a God\u2019s house, then God is in that place or else his\nearthly substance. Here it was that the patriarch, as he slept on this\nstone, conserved something divine and miraculous, through the power of\nthat spirit-filled stone which in its corporeality is similar to the\nrelation of the body to the soul. But the spiritual stone was Christ; but\nChrist is the eternal wisdom, in which as the scripture says are many\nmansions, which are undoubtedly distinguished on account of the different\ngrades of grace and blessedness. For blessedness follows wisdom or\nknowledge, the higher and more we know the farther we go towards the\nGodhead.\u201d (Summ. Bon., pp. 17 ff.)\n\n\u201cThereupon it clearly appears who this macrocosmic Stone Aben ... really\nis, and that his fiery spirit is the foundation stone of all and given for\nall (sit lapis seu petra catholica atque universalis) ... which was laid\nin Zion as the true foundation, on which the prophets and the apostles as\nwell have built, but which was also to the ignorant and wicked builders a\nstumbling block and bone of contention. This stone therefore is Christ who\nhas become our Cornerstone....\u201d (Summ. Bon., p. 19.) \u201cIf we consider now\nthe stone Aben in its significance for the microcosmos ... we shall soon\nbe sure that as a stone temple of God it can have no less value for every\nouter man in so far as the Holy Ghost also reserves a dwelling in him\nforever.\u201d (Summ. Bon., p. 20.)\n\n\u201cThat is also the reason why the stone Aben appears in double form (quod\nambae petrae), that is, in the macrocosmic and in the microcosmic.... For\nthe spiritual stone is Christ that fulfills all. So we also are parts of\nthe spiritual stone and such are also living stones, taken out of that\nuniversal stone (a petra illa catholica excisi)....\u201d (Summ. Bon., p. 20.)\nHere again we have the alchemistic distinction between the universal and\nthe particular, and the like distinction is also expressed by the\nopposition of the celestial and the terrestrial stones. The second chapter\nof I Peter speaks of the living stone. I Corinthians X, 4, says likewise:\n\u201cAnd did all drink of that spiritual Rock that followed them and that Rock\nwas Christ.\u201d Alchemistically expressed it is called aurum potabile\n(drinkable gold).\n\n\u201cBut,\u201d now you ask, \u201cwhere then is all the gold with which those\nalchemists [Fama] glitter so famously?\u201d So we answer you.... \u201cOur gold is\nindeed not in any way the gold of the multitude, but it is the living\ngold, the gold of God.... It is wisdom, which the psalmist means, Ps. XII,\n6, \u2018The words of the Lord are pure words as silver tried in a furnace of\nearth, purified seven times.\u2019 If you now wish ... to put before yourself\nthe true and actual animal stone, then seek the cornerstone, which is the\nmeans of all change and transformation, in yourself.\u201d (Summ. Bon., pp. 34\nff.)\n\n\u201cFinally the brother works towards the consummation of his labors in the\nform of a master builder (_denique sub architecti figura operatur frater\nad huius operis perfectionem_).... Only for the better carrying out of our\nbuilding and thereby to attain the rose-red bloom of our cross concealed\nin the center of our foundation ... we must not take the work\nsuperficially, but must dig to the center of the earth, knock and seek.\u201d\n(Summ. Bon., p. 48; Trans. Katsch, pp. 413 ff.) Just after that he speaks\nof the three dimensions, height, depth, and breadth. The masonic symbolism\nis accompanied clearly enough in the \u201cSummum Bonum\u201d by the alchemistic.\nNotice the knocking and seeking, and what is mentioned in the doctrines\nabout the form of the Lodge. Immediately thereafter is a prolix discussion\nof the geometric cube.\n\nFrizius and Fludd contribute also a letter supposed to have been sent by\nrosicrucians to a German candidate. It says, \u201cSince you are such a stone\nas you desire, and such a work ... cleanse yourself with tears, sublimate\nyourself with manners and virtues, decorate and color yourself with the\nsacramental grace, make your soul sublime toward the subtile meditation of\nheavenly things, and conform yourself to angelic spirits so that you may\nvivify your moldering body, your vile ashes, and whiten them, and\nincorruptibly and painlessly gain resurrection through J[esus] C[hrist]\nO[ur] L[ord].\u201d In another passage: \u201cBe ye transformed, therefore, be ye\ntransmuted from mortal to living philosophic stones.\u201d\n\nIn the \u201cClavis Philosophiae et Alchymiae Fluddanae\u201d (published in Latin in\n1633), are passages like the following: \u201cIndeed every pious and righteous\nman is a spiritual alchemist.... We understand by that a man who\nunderstands not only how to distinguish but with the fire of the divine\nspirit to separate [spagiric art] the false from the true, vice from\nvirtue, dark from light, the uncleanness of vice from the purity of the\nspirit emulating God. For only in this way is unclean lead turned into\ngold.\u201d (P. 75.) \u201cIf one now ventures to say that the Word of Christ or the\nHoly Ghost of wisdom dwells in the microcosmic heaven [i.e., in the soul\nof man] we should not decry the blind children of the world as godless and\nabandoned. [But certainly the divine spirit is, as is later averred, the\nrectangular stone in us, on which we are to build.] This divine spark is,\nhowever, continuous and eternal; it is our gold purchasable of Christ....\nSo it happens in accordance with the teachings of Christ, or the Word\nbecome flesh, that if the true alchemists keep on seeking and knocking,\nthey attain to the knowledge of the living fire.\u201d (P. 81.) So again the\nimportant knocking and seeking of masonic symbolism, and this indeed, for\nthe purpose of learning to know a fire.\n\nIn reference to the really elevating thoughts of the \u201cSummum Bonum,\u201d\nKatsch, enthusiastic about these ideas, exclaims: \u201cWhat language, what an\nunflinching courage, what a dignified humility. Even the most reluctant\nwill not be able to avoid the admission that here quite unexpectedly he\nhas ... met the original and ideal form of freemasonry.\u201d\n\nThe comparison of masonry and alchemy remains true even if we work more\ncritically than Katsch, who is accused of many inaccuracies. I recall for\ninstance the later researches of the thorough and far-seeing Dr. Ludwig\nKeller.\n\nFor the illumination of the darkness that has spread over the past of\nfreemasonry, Keller shows us (B. W. and Z., pp. 1, 2) the rich material of\nsymbolism that is offered the diligent student, first of all in the very\ncopious literature, printed matter, and especially in the manuscripts,\nthat is known by the name of Chemistry or Alchemy.\n\nIn the symbols of the alchemists, the rosicrucians, the Lodges, etc., \u201cwe\nmeet a language that has found acceptance among all occidental peoples in\nanalogous form, not indeed a letter or word language, but a language\nnevertheless, a token or a symbol language of developed form, which is\nevident even in the rock temples of the so-called catacombs, once called\nlatomies and loggie. The single images and symbols have something to say\nonly to the person who understands this language. To the man who does not\nunderstand it, they say nothing and are not expected to say anything.\u201d\n\nIn reference to the symbol and image language, which was comprehensible\nonly to the initiated, we think naturally of the ancient mysteries. The\nreligious societies of the oldest Christians, in the centuries when\nChristianity belonged in the Roman Empire to the forbidden cults, found a\npossibility of existence before the law in the form of licensed societies,\ni.e., as guilds, burial unions, and corporations of all sorts. The\nprimitive Christians were not the only forbidden sects that sought and\nfound this recourse. Under the disguise of schools, trade unions, literary\nsocieties, and academies, there existed in the jurisdiction of the Roman\nEmpire, and later inside of the world church, organizations that before\nthe law were secular societies, but in the minds of the initiated were\nassociations of a religious character. Within these associations there\nappeared very early a well developed system of symbols, which were adopted\nfor the purpose of actually maintaining, through the concealment\nnecessitated by circumstances, their unions and their implements and\ncustoms\u2014symbols that they chose as cloaks and that in the circle of the\ninitiated were explained and interpreted according to the teachings of\ntheir cult.\n\nValuable monuments of this symbolism are preserved in the vast rock\ntemples that are found in Egypt, Syria, Asia Minor, Sicily, and the\nApennine peninsula, in Greece, France, and on the Rhine, and these vaults,\nwhich in part also served the early Christians as places of worship, show\nin their images and records and in their architectural form so close a\nresemblance that they must be acknowledged as the characteristic of a\ngreat religious cult extending over many lands, which has had consistent\ntraditions for the use of such symbols and for the production of these\nstructures.\n\nMany of these symbols, it should be noted in passing, are borrowed from\nthose tokens and implements of the building corporations, which were\nnecessary to the completion of their buildings (Keller, l. c., p. 4). An\nimportant part was played even in the early Christian symbolism by the\nsacred numbers and the figures corresponding to them, a group of\neducational symbols which we find likewise in the pythagorean and platonic\nschools. It is known that the symbolical language of the subterranean rock\ntemples, some of which were used by the earliest Christians for their\nreligious worship, are closely connected with the pythagorean and platonic\ndoctrines. From the year 325 A. D. on, every departure from the beliefs of\nthe state church was considered a state offense. So those Christians who\nretained connection with the ancient philosophic schools were persecuted.\nIn the religious symbol language of the church, the sacred numbers\nnaturally began to disappear from that time. In the writings of Augustine\nbegins the war on the symbolic language, whose use he declared a\ncharacteristic of the gnostics. In spite of the suppression the doctrines\nof the sacred numbers continued through all the centuries in religious\nuse, in quiet but strong currents which flowed beside the state church.\nThe sect names, which were invented by polemic theology for the purpose of\ncharacterizing methods that were regarded as imitations of the gnostics,\nare of the most varied kinds; it may be enough to remember that in all\nthose spiritual currents, that like the old German mysticism, the earlier\nhumanism, the so-called natural philosophy, etc., show a strong influence\nof platonic thinking, the doctrines of the sacred numbers recur, in a more\nor less disguised form, but yet clearly recognizable. (Keller, Heil.\nZahl., p. 2.)\n\nAs the old number symbolism constitutes a part of the hieroglyphics of\nalchemy, I shall pause a moment to consider them. The use of mathematical\nand geometrical symbols proceeds from the use of the simplest forms,\npoints and lines, but in all cases where the object is not a\nrepresentation in the flat but in space, both the points and lines are\nreplaced by plastic forms, i.e., forms of cylinders, spheres, bars, rings,\ncubes, etc. From this point it was but a short step to the use of trees,\nleaves, flowers, implements, and other things that showed similarities in\nform. Pillars are specially noticeable for the symbolism of the ceremonial\nchamber. In all cases where points and lines occur in images and drawings,\npillars are found in the plastic representation of thoughts and symbols.\nThey form the chief element of the organization of cults in academies and\nmuseums, and justify the names of colonnade, stoa, portico, and loggia,\nwhich occur everywhere; besides the special designation like \u039f\u1f30\u03ba\u03c5\u03c2\n\u03b1\u1f30\u03bf\u03bd\u1f76\u03bf\u03c2, etc.\n\nFor symbolism, too, which served as the characterization of the forms of\norganization and the building up of the fraternity into degrees, lines\nwere useless, but in place of lines and points are found plastic forms\nwhich were at their disposal in carpenters\u2019 squares, crossed bars, etc.\n(Keller, l. c., p. 10.)\n\nAs the circle symbolized the all and the eternal or the celestial unity of\nthe all, and the divinity, so the number one, the single line, the staff\nor the scepter, represented the terrestrial copy of the power, the ruling,\nguiding, sustaining and protecting force of the personality that had\nattained freedom on earth.\n\nThe sun or gold symbol [Symbol: Sun] corresponds in alchemy to the divine\ncircle and the same circle occurs in other symbols of the art, as in\n[Symbol: Copper] [Symbol: Mercury], etc.\n\nDuality, the Dyas, represents in contrast to the celestial being the\ndivided terrestrial being that is dominated by the antagonism of things\nand is only a transitory, imperfect existence; the opposites, fluid and\nsolid, sulphur and mercury, dry and wet, etc.\n\nIn the symbol of the trinity, which frequently occurs in the form of a\ntriangle (three points united by three straight lines), is shown how the\ndivided and sensuous nature is led by the higher power of the number 3 to\na harmony of powers and to a new unity. The symbol of reason attaining\nvictory over matter becomes visible. A representation of trinity is\npossible by means of the conventional cross. We can see in it two elements\nof lines which by their unification or penetration give the third as the\npoint of intersection. More generally the cross is conceived as quinity\n(fiveness)\u2014i.e., 4+1ness (in alchemy four elements which are collected\nabout the quinta esentia). A cross in which unity splits into duality so\nthat trinity results, is Y, which is called the forked cross. From unity\ngrows duality, that is, nature divides into spirit and matter, into active\nand passive, necessity and freedom. The divided returns through trinity to\nunity. In alchemy we have the symbol REBIS, the hermaphrodite with the two\nheads. The ancient symbol was later conceived, by purposive concealment or\nby more accidental interpretation, as the letter Y, just as the symbol of\nthe three lines [Symbol: fire] or [Symbol: fire with a line coming out top\npointing left] and the like gradually appears to have become an A, as it\nis found frequently in the catacombs. Keller refers (l. c., p. 14) also\nespecially to the reduplication of the carpenter\u2019s square, which is found\nlikewise in the old Latomies (Gk. = quarries) and has the appearance of\ntwo intersecting opened circles. I do not need to call attention to the\nmasonic analogue; in alchemy we have here the interpenetration of [Symbol:\nfire] and [Symbol: Water], i.e., [Symbol: Star of David], which is among\nothers the symbol for the material of the stone. [[Symbol: Fire] and\n[Symbol: Water] are the symbols for the elements fire and water. Fire and\nwater, however, mean also the famous two opposites, that are symbolized\nquite as well by warm and cold, red and white, soul and body, sun and\nmoon, man and woman.] With regard to the six points, in alchemy [Symbol:\nStar of David] is also called chaos in contrast to [Symbol: Star of\nDavid], which denotes cosmos, just as alum [Symbol: circle] on account of\nits lack of a center (God, belief, union), is incomplete beside [Symbol:\nsol]. In the catacombs the triangle is found also in multiple [five fold]\ncombination, [Symbol: Star of David].\n\nFour lines, somewhat in the form of a rectangle, define the limited space\nof the terrestrial world with the accessory meaning of the holy precinct,\nhouse, temple. In masonry, [Symbol: square] is well known as the lodge.\nThe rectangle is related to the cube. I mention therefore in this place\nthe cubic stone, the mighty masonic symbol, whose equivalent in alchemy\nwill be discussed.\n\nBy a commonly used change of significance the number 5 is symbolized by\n5-leaved plants (rose, lily, vine). \u201cThe flowers, however, and the garden\nin which they grow, early served as symbols of the Fields of the Blessed\nor the \u2018better country\u2019 in which dwell the souls passing through death to\nlife; in antithesis to the terrestrial house of God, the temple built with\nhands, which was represented by the rectangle [Symbol: rectangle], the\nholy number 5 denoted the celestial abodes of the souls that had attained\nperfection, and therefore represented both the House of Eternity or the\nCity of God and the Heavenly Jerusalem. The holy pentagram in the form of\nthe rose, not only in the ancient but in the early Christian world,\ndecorated the graves of the dead, that in their turn symbolized the\ngardens of the blessed. And the significance that the academies and loggia\nattributed to the pentagram placed in the rose is explained by the fact\nthat their religious festival was closely connected with this emblem.\nAlready in the ancient world at the festival of St. John, the rose feast\nor rhodismus or Rosalia was celebrated, at which the participants adorned\nthemselves with roses and held religious feasts.\u201d (Keller, 1. c., p. 21.)\n\nAs already mentioned, the cross, i.e., the Greek cross with its four equal\narms, expresses the number five. It is interesting that already in the\nancient number symbolism, rose and cross appear united, a fact which I\nmention here in view of the later connection of these two objects.\n\nThe semicircle or moon is an emblem of borrowed light. Besides the circles\nor spheres, the symbols of eons (divine beings, powers) that are enthroned\nin the ether as eternal beings, the human soul\u2014the psyche or anima, which\ndoes not coincide with reason or the purified soul\u2014appears as a broken\ncircle. As the sun and its symbol, the ragged circle, symbolize the\neternal light, the half circle is, as it were, the symbol of that spark of\nlight that slumbers in the soul of man, or, as the alchemists often say,\nthe hidden fire that is to be awakened by the process. If we reflect that\nin this symbolism the cross expresses a penetration, the alchemic symbol\n[Symbol: mercury] is explained. It is now quite interesting that the like\nconnection appears in the subterranean places of worship in this form\n[Symbol: female with concave arc underneath it], (l. c., p. 27). Keller\ncalls it a symbol of the all and the soul of man.\n\nThe number 7 (seven planets, etc.) also is of some importance in the old\nlatomies. It is noteworthy besides that sun and moon usually appear as\nhuman forms; the sun wears on its head a crown or garland or beaming star,\nwhile the moon image is wont to carry the symbol [Symbol: Silver].\nAlchemy, too, likes to represent [Symbol: Gold] and [Symbol: Silver] as\nhuman, and indeed frequently as crowned figures, sometimes as a royal\nbridal couple.\n\nThe ancient lore of the sacred numbers breathes a spirit that may be\nembodied in the following words: The soul of man, which through\nresignation or meekness, as they used to say then, is impelled onward to\npurity and union with the Eternal, has in itself a higher life, which\ncannot be annihilated by death. The doctrine of the infinite value of the\nsoul ... and of God\u2019s entering into the pure soul of man forms the central\npoint of the thought of religious fellowship. Neither for sacrifice, which\nthe state religions practice, nor for the beliefs in demons, by which the\nmasses are controlled, nor for the idea of priesthood as means of\nsalvation, was there a place in this system, and not a trace of such a\nbelief is demonstrable in this religion of wisdom and virtue. (l. c., p.\n33.)\n\nBesides the early Christian ideal, which recognized and encouraged the\nconnection between the teachings of Christ and the ancient wisdom of\nplatonism, there was in early times another which emphasized and\nendeavored to develop the antithesis more than the connection. From the\ntime when the new Christian state church came to life, and sacrificial\nreligion and the belief in devils and the priesthood were restored, a\nstruggle of life and death developed between the church and the so-called\nphilosophic schools. \u201cThe fraternity saw that it had to draw down the mask\nstill further over its face than formerly, and the \u2018House of the Eternal,\u2019\nthe \u2018Basilika,\u2019 the \u2018Academies,\u2019 and the \u2018Museums\u2019 became workshops of\nstone cutters, latomies, and loggia or innocent guilds, unions, and\ncompanies of every variety. But all later greater religious movements and\ntendencies which maintained the old beliefs, whether they appeared under\nthe names of mysticism, alchemy, natural philosophy, humanism, or special\nnames and disguises, as workshops or societies, have preserved more or\nless truly the doctrine of the \u2018sacred numbers\u2019 and the number symbolism,\nand found the keys of wisdom and knowledge in the rightly understood\ndoctrine of the eternal harmony of the spheres.\u201d (Keller, l. c., p. 38.)\n\nKeller derives modern freemasonry from the academies of the renaissance,\nwhich, as we have just heard, continued the spirit of the ancient\nacademies. Now it is interesting that the later branches of these\nreligious societies (after the renaissance) took among others the form of\nalchemy companies and further that such fraternities or companies [as are\nnot called alchemical], still employed symbols that we recognize as\nderived from alchemy. The hieroglyphics of alchemy appear to be peculiarly\nappropriate to the religious and philosophic ideas to be treated of.\nRosicrucianism was, however, one of the forms into which alchemy was\norganized. It is further important that in just those societies of the\nbeginning of the seventeenth century which outsiders called \u201calchymists\u201d\nor \u201crosicrucians,\u201d the characteristic emblems of the old lodge appeared,\nas, for instance, the circle, the cubic stone, the level, the man facing\nthe right, the sphere, the oblong rectangle (symbol of the Lodge), etc.\n(Keller, Zur Gesch. d. Bauh., p. 17.) These \u201calchymists\u201d honored St. John\nin the same way as can be shown for the companies of the fifteenth\ncentury. I need not mention that modern masonry, in its most important\nform, bears the name of Masons of St. John.\n\nFrom the beginning of the 17th century attempts were made inside the\nfraternity, as the company societies working in the same spirit may be\ncalled, to bring to more general recognition a suitable name for this\ncompany, which could also form a uniting bond for the scattered single\norganizations. The leaders knew and occasionally said that a respected\nname for the common interest would be advantageous. This view appears\nespecially in the letters of Comenius. It was then indeed an undecided\nquestion what nation should place itself at the head of the great\nundertaking. (Keller, in the M. H. der C. G., 1895, p. 156.) \u201cAs a matter\nof fact precisely in the years when in Germany the brothers had won the\nsupport of powerful princes and the movement received a great impetus,\nvery decided efforts were made both to create larger unions and to adopt a\nunifying name. The founding of the Society of the Palmtree [1617] was the\nresult of the earlier effort and the writings of Andreaes on the alleged\norigin and aims of the rosicrucians are connected with the other need. The\nbattle of the White Mountain and the unfortunate consequences that\nfollowed killed both attempts, as it were, in the germ.\u201d (Z. Gesch, d.\nBauh., p. 20.) Note by the way that the name of the \u201cFraternity of the Red\nCross\u201d was taken from symbols which were already employed in the\nsocieties. In regard to this it is quite mistaken accuracy to maintain\nthat it was correctly called \u201cBruderschaft des Rosenkreutz\u201d and not \u201cdes\nRosenkreutzes,\u201d as the \u201cHandbuch d. Freimaurerei,\u201d p. 259, emends it.\nVatter Christian Rosenkreutz is indeed evidently only a composite\nlegendary personage as the bearer of a definite symbolism (Christ, rose,\ncross), (and may have been devised merely in jest). The name does not come\nfrom the personality of the founder but the personality of the founder\ncomes from the name. The symbols and expressions that lie at the\nfoundations are the earlier.\n\nThe attempt mentioned, to find a common name, did not permanently succeed.\nThe visionaries and \u201cheretics\u201d decried as \u201cRosicrucians\u201d and \u201calchymists\u201d\nwere considered as enemies and persecuted. It is irrelevant whether there\nwas an organized fraternity of rosicrucians; it was enough to be known as\na rosicrucian. (Keller, Z. Gesch. d. B., p. 21.) The great organization\ndid not take place until a great European power spread over it its\nprotecting hand, i.e., in 1717, when in England the new English system of\n\u201cGrand Lodges of Free and Accepted Masons\u201d arose. (Keller, D. Soc. d.\nHum., p. 18.) We see that Keller arrives by another and surer way than\nKatsch at the same result, and shows the continuity of the alchemists or\nrosicrucians and the later freemasons, if not in exactly the same way that\nKatsch has outlined it. In particular Keller gets along without the\nunproved statement that there were organized rosicrucians (outside of the\nlater gold- and rose-crosses). He shows what is much more important,\nnamely that there were societies that might have borne the name of\nrosicrucians (or any similar name).\n\n                             [Occult image.]\n\n                                Figure 1.\n\n\nSeveral interesting peculiarities should not be omitted, as for instance,\nthat Leibniz, about 1667, was secretary of an alchemist\u2019s society (of\nso-called rosicrucians) in Nuremberg. Leibniz describes alchemy as an\n\u201cintroduction to mystic theology\u201d and identifies the concepts of \u201cArcana\nNaturae\u201d and \u201cChymica.\u201d (M. H. der C. G., 1903, p. 149; 1909, p. 169 ff.)\nIn the laws of the grand lodge \u201cIndissolubilis\u201d (17th and 18th centuries)\nthere are found as doctrinal symbols of the three grades, the alchemistic\nsymbols of salt (rectification, clarification), of quicksilver\n(illumination), and of sulphur (unification, tincture), used in a way that\ncorresponds to the stages of realization of the \u201cGreat Work.\u201d The M. H. d.\nC. G., 1909, p. 173 ff. remarks that we should probably regard it only as\nan accident, if there are not found, in the famous hermetic chemical\nwritings, similar signs with additions as would for experts, exclude all\ndoubt as to their purport. In 1660 appeared at Paris an edition of a\nwriting very celebrated among the followers of the art, \u201cTwelve Keys of\nPhilosophy,\u201d which was ostensibly written by one Brother Basilius\nValentinus. In this edition we see at the beginning a remarkable plate,\nwhose relation to masonic symbolism is unmistakable (Figure 1). In\naddition to the lowest symbol of salt (represented as cubic stone) there\nis a significant reference to the earth and the earthly. [I should note\nthat besides [Symbol: circle with diameter line] alchemy used [Symbol:\nsquare] for salt, in which there is a special reference to the earthly\nnature of salt. In Plato the smallest particles of the earth are cubical.\nSalt and earth alternate in the terminology, just as mercury [Symbol:\nfemale] and air [Symbol: air] or water [Symbol: water] do; as sulphur\n[Symbol: sulfur and fire [Symbol: fire]; only, however, where it is\npermitted by the context.] The Rectification of the subject (man) taken up\nby the Art, is achieved through the purification of the earthly elements\naccording to the indication of the alchemists who call the beginning of\nthe work \u201cVitriol,\u201d and form an acrostic from the initial letters of this\nword: \u201cVisita Interiora Terrae, Rectificando Invenies Occultum Lapidem\u201d [=\nVisit the interior of the earth; by purifying you will find the hidden\nstone]. Half way up there floats the [Symbol: mercury] that has the value\nof a \u201cunion symbol\u201d in the brotherhoods (as such, a symbol of fellowship)\nand left and right of it is found the moon and sun or the flaming star.\nAbove is placed a triangle, in which is a phoenix rising from the flames;\nand on the triangle stands the crowned Saturn or Hermes (in masonry\nHiram). On the left and right of this kingly form, on whose breast and\nstomach are placed planet symbols, we notice water in the shape of drops\n(tears) and flames that signify suffering and resurrection. \u201cWhen we\nnotice that not only the principles of the old \u2018amateurs of the art\u2019\ncorrespond with those of the \u2018royal art\u2019 [freemasonry], but that the\nsymbolism also is the same in all parts, we recognize that the later\nmasonic societies are only a modern reshaping of the societies which\ndropped the depreciated names of the alchemists in order to appear in a\nnew dress\u201d (l. c., p. 175). That the assertion of the complete similarity\nof the symbolism is not mere fancy, the following considerations (and not\nthose only in this section), will satisfactorily demonstrate. In the\nfollowing examples the words showing it most clearly are italicized.\n\nAlchemy was regarded by its disciples as a _royal art_. Old sources show\nthat the art of making gold was revealed in Egypt only to the crown\nprinces. Generally only the kings\u2019 sons were informed by the priests\nconcerning the magic sciences. The hermetics derived their art expressly\nfrom kings, Hermes, Geber, and the patriarchs of alchemy were represented\nas kings.\n\nAccording to Khunrath (Amphitheatrum) prayer, work and perseverance lead\nto eternal wisdom by the mystical ladder of the _seven_ theosophical\n_steps_. Perfect wisdom consists in the knowledge of God and his Son, in\nthe understanding of the holy scriptures, in self knowledge and in\nknowledge of the great world and its Son, the Magnesia of the philosophers\nor the Philosopher\u2019s Stone. The mystical steps in general contain _three_\nactivities, hearing (audire), persevering (perseverare), knowing (nosse et\nscire), that applies to _five_ objects, so that we can distinguish _seven_\nsteps in all. Only the pure may enter the temple of wisdom, only the\n_worthy_ are intrusted with the secrets, the _profane_, however, must stay\naway.\n\nIn the fifth table of Khunrath\u2019s Amphitheatrum is pictured the seven\npillared citadel of Pallas (Prov. IX, 1). At the entrance is a table with\nthe legend Opera bona (= good works). Behind sits a man with the staff of\nMercury. On each side is a _four sided pyramid_, on the top of the left\none is the _sun_, on the right the _moon_. On the former stands the word\n_Fides_ (= faith), on the latter _Taciturnitas_ (= silence). Behind the\nman we read the word _Mysterion_, over the inner entrance _Non omnibus_ (=\nnot for all).\n\nAlchemy frequently mentions two or three _lights_. By these it understood\n[Symbol: Sol] and [Symbol: Luna], [Symbol: Venus], [Symbol: Mercury],\n[Symbol: Jupiter], light of grace and light of nature, etc. The\njuxtaposition of [Symbol: Sol] [Symbol: Luna] and [Symbol: Hexagram] is\ninteresting; no one can attain the desired end before, through the\n_circular wheel_ of the elements, the fatness or the blood of the _sun_,\nand the dew of the _moon_ are by the action of _art_ and _nature_, united\nin one body in the image of the _hexagram_; and this can take place only\nby the will of the _Most High_, who alone imparts the unique boon of the\n_Holy Ghost_ and _priceless treasure_ according to his especial mercy. The\nabove mentioned circular wheel is identical with the serpent that bites\nits own tail; it is a power that always consumes and always renews itself.\nThis circle appears not to be lacking in the flaming star; it is the round\neye or the likewise round fashioned \u201cG,\u201d which latter looks quite similar\nto the snake hieroglyph. The reference to Genesis has a good reason.\nMoreover, the hexagram represents in cabbalistic sense the mystical union\nof the male with the female potence [Symbol: Fire] with [Symbol: Water].\nAccording to a rabbinical belief a picture is supposed to be placed in the\nark of the covenant alongside of the tables of the laws, which shows a man\nand a woman in intimate embrace, in the form of a hexagram. In cabbalistic\nwritings, as for instance, in those of H. C. Agrippa, we find the human\nform in a star, generally inscribed in the pentagram. The genitals fall\nexactly in the middle part and are often made prominent by an added\n[Symbol: Mercury] as male-female or androgyne procreative power. One of\nthe snake shaped Egyptian hieroglyphs frequently turns into an Arabic\n[Symbol: gimel], i.e., gimel. I do not know whether this fact has any\nsignificance here. With respect to the above passages that mention the\n\u201cwill of the Most High,\u201d I refer to the dialogue which concerns the \u201cG\u201d;\ne.g., \u201cDoes it mean nothing else?\u201d \u201cSomething that is greater than you.\u201d\n\u201cWho is greater than I?\u201d etc. \u201cIt is Gott, whom the English call God.\nConsider this mysterious star; it is the symbol of the Spirit.... The\nimage of the holy fire, etc.\u201d\n\n                             [Occult image.]\n\n                                Figure 2.\n\n\nREBIS is represented as an hermetic hermaphrodite. The already mentioned\nfigure with the two heads (figure 2) is found (as H\u00f6hler relates) in a\nbook that appeared in Frankfort in 1618, called \u201cJoannes Danielis Mylii\nTractatus III, seu Basilica Philosophica,\u201d though it is to be seen also in\nother books on alchemy. The hermaphrodite stands on a dragon that lies on\na globe. In the right hand he holds a _pair of compasses_, in the left a\n_square_. On the globe we see a _square_ and a _triangle_. Around the\nfigure are the signs of the seven planets, with [Symbol: Mercury] at the\ntop. In a cut in the Discursus Nobilis of John of Munster we see _sun_ and\n_moon_, at the middle of the top the _star_ [Symbol: Hexagram], also\ndenoted by Y = \u03b3\u03bb\u03b6 (= matter) surrounded by _rays_. (H\u00f6hler, Herm. Phil.,\np. 105.)\n\nIn the cabala, which has found admission into the idea of the alchemists\nand rosicrucians, no small part is played by _three pillars_ and _two\npillars_.\n\nTubal Cain was renowned as a great alchemist. He was the patriarch of\nwisdom, a master of all kinds of brass and iron work. (Genesis IV, 22.) He\nhad the knowledge not only of ordinary chemistry and of the fire required\nfor it, but also of the higher chemistry and of the hidden elemental fire.\nAfter the flood there was no other man who knew the art but the righteous\nNoah, whom some call Hermogenes or Hermes, who possessed the knowledge of\ncelestial and terrestrial things.\n\nOne devoted to art must be a _free man_ (H\u00f6hler, l. c., p. 66). The\n_ordinale_ of Norton establishes it more or less as follows: \u201cThe kings in\nthe olden time have ordained that no one should learn the liberal sciences\nexcept the free and those of noble spirit, and any one who is devoted to\nthem should devote his life most freely. Accordingly the ancients have\ncalled them the seven liberal arts, for whoever desires to learn\nthoroughly and well must enjoy a certain freedom.\u201d\n\n                             [Occult image.]\n\n                                Figure 3.\n\n\nVery frequently one finds in the alchemists images of _death_: grave,\ncoffin, skeleton, etc. Thus in Michael Maier\u2019s, Atalanta Fugiens, the\nEmblema XLIV shows how the _king_ lies with his crown in the _coffin_\nwhich is just _opened_. On the right stands a man with a turban, on the\nleft two who open the coffin and let his joyful countenance be seen. In\nthe Practica of Basilius Valentinus the illustration of the fourth key\nshows a coffin, on which stands a skeleton, the illustration of the eighth\nkey (see Fig. 3), a grave from which half emerges a man with upright body\nand raised hands. [This reproduction and figure I owe to the kindness of\nDr. Ludwig Keller and the publications of the Comenius Society.] Two men\nare shooting at the well known mark, [Symbol: Sol], here represented as a\ntarget (a symbol much used in the old lodges), while a third is sowing.\n(Parable of the sower and the seeds.) The sign is a clever adaptation of\nthe sulphur hieroglyph and is identical with the registry mark of the\nthird degree of the Grand Lodge Indissolubilis. The mark [Symbol: Half\ncircle] on the wall is also a symbol of the academy; it is the half\ncircle, man, to whom the light is imparted and means, when occurring\ncollectively, the fraternity. The evident idea is of representing the\nexclusive society as enclosing wall. The angel with the trumpet is the\nangel of the judgment day who awakes the dead. With respect to the birds I\nrefer to Matthew XIII, 4: \u201cAnd when he sowed, some seeds fell by the\nwayside and the fowls came and devoured them up.\u201d In the text of Basilius\nValentinus, the fourth key, there is mention of the rotting and falling to\npieces with which we are familiar. The idea of dismemberment is not\ninfrequently clearly expressed, more clearly than in our parable. Already\nin the oldest alchemistic manuals one operation is called the grave of\nOsiris. One of the manuscripts cited by Berthelot (Orig., p. 60) says:\n\u201cThe dragon is the _guardian of the temple_, sacrifice him, _flay_ him,\ncut his _flesh_ from his _bones_ and thou wilt find what thou seekest.\u201d\nThe dragon is also called Osiris, with whose _son_ Horus-Harpocrates, the\nskillful Hermes, is also identified. (Do we need reference to requirements\nin the 3d degree? J ... left his skin; ... B ... left his flesh...; M ...\nB..., he lives in the Son.)\n\nHere more clearly than anywhere else we see the masonic symbolism combined\nwith the myth of the first parents or creation myth. No matter where it\nacts, the myth-making power never seems willing to belie its laws. Also\nthe tree growing out of the grave or the body of the dead ancestor is not\nwanting. (\u201c... at the graves of our fathers.\u201d \u201cI was accused of a terrible\ncrime.\u201d) It is the acacia whose presence is rationalized apparently for\nthe purpose of forming a sign by which to find again the place of the\nhastily buried.\n\nAn Egyptian fable tells of two brothers. The younger, Bata, was _falsely\naccused_ by his sister-in-law (as was Joseph by Potiphar\u2019s wife). His\nbrother Inpw (Anepu) consequently pursued him. The sun god made a mighty\nflood that separated the pursuer from the pursued. Bata castrated himself\nand threw his organ of generation into the water, where it was swallowed\nby a fish. Bata\u2019s heart later in the story is changed into a blossom of an\nacacia or a cedar. [I naturally lay no stress on the accident that the\nacacia occurs here. The point is that the tree is a symbol of life.] Bata\nis reconciled with Inpw and at parting relates to him that a mug of beer\nis to serve as a symbol of how the brother fares, who is dwelling afar\noff. If the beer foams he is in danger. Bata\u2019s wife has the acacia tree,\non which Bata\u2019s heart is a blossom, felled, and as a result Bata dies. By\nmeans of the mug Inpw learns of Bata\u2019s peril and departs to look for his\nyounger brother. Inpw _finds the fallen acacia_ and on it a berry that is\nthe heart of his brother transformed. Bata _comes to life again_ and\ntransforms himself into an ox. His wife has the ox butchered on the\npretext of wishing to eat its liver. Two drops of blood fall from the cut\nthroat of the ox upon the ground and are changed into two peach trees.\nBata\u2019s wife has the two peach trees felled. A chip flies into her mouth.\nShe swallows it and becomes pregnant by it. The child that she bears is\nthe reincarnated Bata. He therefore _lives again in his son as the child\nof a widow_.\n\nThe second fragment of the Physica et Mystica of Pseudo Democritus, that\nBerthelot cites (Orig., p. 151) relates that the _master died without\nhaving initiated Democritus into the secrets of knowledge_. Democritus\nconjured him up out of the underworld. The spirit cried: \u201cSo that is the\nreward I get for what I have done for thee.\u201d To the questions of\nDemocritus he answered, \u201cThe books are in the temple.\u201d They were not\nfound. Some time thereafter, on the occasion of a festival, they saw a\n_column_ crack open, and in the opening they found the books of the\nmaster, which contained three mystic axioms: \u201cNature pleases herself in\nNature; Nature triumphs over Nature; Nature governs Nature.\u201d\n\nThe quotations show, to be sure, only superficially the interrelation of\nalchemy and freemasonry. The actual affinity lying behind the symbolism,\nwhich, moreover, our examination of the hermetic art has already\nforeshadowed, will be treated later.\n\nWe could also posit a psychological interrelation in the form of an\n\u201cetiological assumption\u201d according to the terminology of psychoanalysis.\nIt would explain the temporary fusion of alchemistic rosicrucianism with\nfreemasonry. The rosicrucian frenzy would never have occurred\u2014so much I\nwill say\u2014in masonry, if there had been no trend that way. Some emotional\ncause must have existed for the phenomenon, and as the specter of\nrosicrucianism stalked especially on the masonic stage, and indeed was\ndangerous to it alone, this etiological assumption must be such as to\nfurnish an effective factor in masonry itself, only in more discreet and\nwholesome form. In masonry psychological elements have played a part which\nif improperly managed might degenerate, as indeed they did when gold- and\nrose-crossism was grafted on masonry. It appears to me too superficial to\nexplain the movement merely from the external connection of rosicrucianism\nand the masonic system. Although the observation is quite just, it does\nnot touch the kernel of the matter, the impulse, which only psychology can\nlay bare. Freemasonry must have felt some affinity with rosicrucianism,\nsomething related at the psychical basis of the mode of expression\n(symbolism, ritual) of both. Only the modes of expression of\nrosicrucianism are evidently more far reaching or more dangerous in the\nsense that they (the leadership of loose companions always presupposed)\ncould sooner incite weaker characters to a perverted idea and practice of\nit.\n\nThat rosicrucianism in its better aspect is identical with the higher\nalchemy, can no longer be doubted by any one after the material here\noffered. The common psychological element is shown when, as will be done\nin later parts of this book, we go into the deeper common basis of alchemy\nand freemasonry. Then first will the sought-for \u201cetiological assumption\u201d\nattain to its desired clearness. But already this much may be clear: that\nwe have in both domains, structures with a religious content, even though\nfrom time to time names are used which will veil these facts. I add now in\nanticipation a statement whose clear summing up has been reserved for\npsychoanalysis, namely that the object of religious worship is regularly\nto be regarded as a symbol of the libido, that psychologic goddess who\nrules the desires of mankind\u2014and whose prime minister is Eros. [Libido is\ndesire or the tendency toward desire, as it controls our impulsive life.\nIn medical language used mainly for sexual desire, the concept of libido\nis extended in psychoanalysis (namely by C. G. Jung) to the impelling\npower of psychic phenomena in general. Libido would therefore be the inner\nview of what must in objective description be called \u201cpsychic energy.\u201d How\nit could be given this extension of meaning is seen when we know the\npossibilities of its transformation and sublimation, a matter which will\nbe treated later.] Now if the libido symbol raised up for an ideal is\nplaced too nakedly before the seeker, the danger of misunderstanding and\nperversion is always present. For he is misled by his instincts to take\nthe symbol verbally, that is, in its original, baser sense and to act\naccordingly. So all religions are degenerate in which one chooses as a\nlibido symbol the unconcealed sexual act, and therefore also a religion\nmust degenerate, in which gold, this object of inordinate desire, is used\nas a symbol.\n\nWhat impels the seeker, that is, the man who actually deserves the name,\nin masonry and in alchemy, is clearly manifested as a certain\ndissatisfaction. The seeker is not satisfied with what he actually learns\nin the degrees, he expects more, wants to have more exhaustive\ninformation, wants to know when the \u201creal\u201d will be finally shown.\nComplaint is made, for example, of the narrowness of the meaning of the\ndegrees of fellowship. Much more important than the objective meaning of\nany degree is the subjective wealth of the thing to be promoted. The less\nthis is, the less will he \u201cfind\u201d even in the degrees, and the less\nsatisfied will he be, in case he succeeds in attaining anything at all. To\nact here in a compensating way is naturally the task of the persons that\ninduce him. But it is the before mentioned dissatisfaction, too, which\ncauses one to expect wonderful arts from the superiors of the higher\ndegrees; an expectation that gives a fine opportunity for exploitation by\nswindlers who, of course, have not been lacking in the province of\nalchemy, exactly as later at a more critical time, in the high degree\nmasonry. Who can exactly determine how great a part may have been played\nby avarice, ambition, vanity, curiosity, and finally by a not\nunpraiseworthy emotional hunger?\n\nThe speculators who fished in the muddy waters of late rosicrucianism put\nmany desirable things as bait on the hook; as power over the world of\nspirits, penetration into the most recondite parts of nature\u2019s teachings,\nhonor, riches, health, longevity. In one was aroused the hope of one of\nthese aims, in another of another. The belief in gold making was, as\nalready mentioned, still alive at that period. But it was not only the\ncontinuance of this conviction that caused belief in the alchemistic\nsecrets of the high degrees, but, as for instance, B. Kopp shows (Alch.\nII, p. 13) it was a certain metaphysical need of the time.\n\nIt will have been noticed that with all recognition of its abuses I grant\nto rosicrucianism, as it deserves, even its later forms, an ideal side. To\ndeny it were to falsify its true likeness. Only the important difference\nmust be noted between an idea and its advocates alchemy and the\nalchemists, rosicrucianism and the rosicrucians. There are worthy and\nunworthy advocates; among the alchemists they are called the adepts or\nmasters and the sloppers and sloppy workers. Since in our research we are\nconcerned with the hermetic science itself, not merely with the\nmisdirections undertaken in its name, we should not let ourselves be\ninvolved in these. And as for us the spiritual result (alchemy,\nrosicrucian thoughts, masonic symbolism, etc.) is primarily to be regarded\nand not the single persons advocating it, the question is idle as to\nwhether the earliest rosicrucians had an organized union or not. It is\nenough that the rosicrucians are created in the imagination, that this\nimagination is fostered and that people live it out and make it real. It\namounts to the same thing for us, whether there were \u201cso-called\u201d or \u201creal\u201d\nrosicrucians; the substance of their teaching lives and this substance,\nwhich is evident in literature, was what I referred to when I said that\nrosicrucianism is identical with higher alchemy or the hermetic or the\nroyal art. But I think the comparison holds true for the gold and\nrose-cross societies also, for the spiritual scope of this new edition is\nthe same as that of the old order, except that, as in the fate of all\nsubtile things, it was misunderstood by the majority. There were not\nlacking attempts to dissuade people from their errors. In the rosicrucian\nnotes to the \u201cKompass der Weisen\u201d (edition of 1782), e.g., \u201cMoreover the\nobject of our guiltless guild is not the making of gold.... Rather we\nremove the erroneous opinion from them [the disciples] in so far as they\nare infected with it, even on the first step of the temple of wisdom. They\nare earnestly enjoined against these errors and that they must seek the\nkingdom of God and his righteousness.\u201d Also through all kinds of reforms\nwe seek to set the wayfarer on the right path that leads to the original\nideal. It appears that the alchemistic preparation of the \u201cwork\u201d is\navailable only for the smallest circles. The multitude is blinded.\n\n\u201cWhere do the Scottish masters stay?\u201d\n\n\u201cQuite near the sun.\u201d\n\n\u201cWhy?\u201d\n\n\u201cBecause they can stand it.\u201d\n\n\n\n\n                                Section V.\n\n\nThe Problem Of Multiple Interpretation.\n\n\nAfter what has been said it is clear that the Parable contains instruction\nin the sense of the higher alchemy. Whoever has attentively read this 4th\nchapter will certainly be in a position to understand the parable, in\nlarge part, in a hermetic sense. I do not wish to develop this\ninterpretation now, for to a certain extent it develops itself without\nfurther effort, and what goes beyond that can be treated only in the\nsecond part of this volume. I shall limit myself now to a few suggestions.\n\nIn regard to the external setting of the parable as a piece of rosicrucian\nliterature, we must remember that it was published in 1788, the time of\nthe later gold- and rose-cross societies, and in a book whose theosophic\nand religious character is seen in all the figures contained in it as well\nas in the greater part of the text. It is continually reiterated that gold\nis not common gold but our gold, that the stone is a spiritual stone\n(Jesus Christ), etc. The creation of the world, the religious duty of\nmankind, the mystic path to the experiencing of divinity\u2014all is\nrepresented in detailed pictures with predominantly chemical symbolism.\nThis higher conception of alchemy, that corresponds throughout to the\nideal of the so-called old or true rosicrucian, does not prevent the\neditor from believing in the possibility of miraculous gifts which are to\nbe gained through the hermetic art. Many parts of the book make us suspect\na certain na\u00efvet\u00e9 that may go several degrees beyond the simplicity\nrequired for religious development.\n\nAs for the origin of the parable there are two possibilities. Either the\neditor is himself the author and as such retires into the background,\nwhile he acts as collector of old rosicrucian manuscripts, that he now in\npublishing, discloses to amateurs in the art, or the editor is merely\neditor. In either case the obligation remains to interpret the parable\nhermetically. The educational purpose of the editor is established. If he\nis himself the author, he himself has clothed his teachings in the images\nof the parable. If, on the contrary, the author is some one else (either a\ncontemporary and so [Symbol: sun] R. C. [Symbol: cross], or an old\nhermetic philosopher, Fr. R. C.), the editor has found in the piece edited\nby him a subject suitable to his purpose, a material that voices his\ndoctrines. We can evidently also rest satisfied, in order to evade the\nquestion of authorship, that the writing itself gets its own character\nfrom the hermetic interpretations, and shows in detail its correspondingly\ntheosophic material. Nevertheless I desire to show the directing hand of\nthe collector and editor.\n\nSeveral controlling elements pointing toward a hermetic theosophic\ninterpretation, which the reader probably looks for in the parable, may be\nshown if I mention the ethical purposes that here and there emerge in our\npsychoanalytic interpretation of the parable. I might remind the reader\nthat the wanderer is a killer of dragons like St. George; the holy Mary is\nrepresented standing over a dragon; also under the Buddha enthroned upon a\nlotus flower, there curls not infrequently a vanquished dragon; etc. I\nmight mention the religious symbolism of the narrow path that leads to the\ntrue life. Many occurrences in the parable are to be conceived as trials,\nand we can see the wanderer overcome the elemental world (Nature triumphs\nover Nature), wherein he is proved by all four elements and comes off\nvictorious from all tests. The fight with the lion in the den can be\nregarded as a world test, the walk on the cloud capped wall (like the\nflying up in the vessel) as an air test, the mill episode (and the flood\nin the vessel) as a water ordeal, and the stay in the heated vessel as a\nfire ordeal. The old miller is God, the ten mill wheels are the ten\ncommandments, and likewise the ten Sephiroth that create the whole world.\nWe are also reminded of the Ophanim (wheels, a class of angels).\n\nSeveral particulars suggest the admission of the seeker into a hermetic\nfraternity, which, as far as I am concerned, might be called rosicrucian.\nThere was also among the cabbalists, as apparently is shown by Reuchlin\n(De Vero Mirifico), an initiation into a mystery. Fludd (in his Tractatus\ntheologo-philosophicus de vita, morte et resurrectione, Chap. XVI)\napostrophizes the rosicrucians: \u201cWith open eyes I saw from your brief\nanswer to two men whom you intended, at the exhortation of the Holy Ghost,\nto choose to your cloister or house, that you possessed the same knowledge\nof the true mystery and the same keys of knowledge that unlock the\nParadise of Joy, as the patriarchs and prophets of holy scripture\npossess.\u201d And in another place, \u201cBelieve that your (the R. C. [Symbol:\ncross]) palace or abode is situated at the confines of the earthly\nparadise [locus voluptatis terrestris]....\u201d In our parable it is a\nparadise of joy [pratum felicitatis] where the wanderer meets the company\ninto which he desires admission. He must undergo examinations like every\nneophyte. The collegium sapientiae of the parable refers to the\nrosicrucian Collegium Sancti Spiritus, which is actually named in another\npassage of the book that contains the parable.\n\nThe blood of the lion, which the wanderer gets by cutting him up, refers\nto the rose-colored blood of the cross that we gain through deep digging\nand hammering. The wanderer picks roses and puts them in his hat, a mark\nof honor. The master is generally seen provided with a hat in the old\npictures. \u201cRose garden\u201d (the garden of the parable is quadrangular) was a\nname applied apparently to alchemistic lodges. The philosophical work\nitself is compared to the rose; the white rose is the white tincture, the\nred rose is the red tincture (different degrees of completion that follow\nthe degrees of black). They are plucked in the \u201calchemistic paradise,\u201d but\none must set about it in obedience to nature. Basilius Valentinus in the\nthird of his twelve keys writes of the great magisterium: \u201cSo whoever\nwishes to compare our incombustible sulphur of all the wise men, must\nfirst take heed for himself, that he look for our sulphur in one who is\ninwardly incombustible; which cannot occur unless the salt sea has\nswallowed the corpse and completely cast it up again. Then raise it in its\ndegree, so that it surpass in brilliance all the stars of heaven, and\nbecome in its nature as rich in blood, as the pelican when he wounds\nhimself in his breast, so that his young may be well nourished without\nmalady to his body, and can eat of his blood. [The pelican possesses under\nits bill a great pouch in which he can preserve food, principally fish. If\nhe regurgitates the food out of his crop to feed his young he rests his\nbill against his breast. That gave rise to the belief that it tore open\nits breast in order to feed its young with its blood. From early times the\npelican is therefore used as a symbol of Christ, who shed his blood for\nmankind. The alchemists represented the philosopher\u2019s stone, the red\ntincture, as a pelican; for by its projection on the baser metals it\nsacrificed itself and, as it were, gave its blood to tincture them. The\nChristian and the hermetic symbolism are concurrent as in higher sense the\nstone Christ, i.e., the Messiah, is on our hearts.] That is the rose of\nour master with color of scarlet and red dragon\u2019s blood, written of by\nmany, also the purple mantle of the highest commanders in our art, with\nwhich the Queen of Salvation is clothed, and by which all the poor metals\ncan be warmed. Keep well this mantle of honor.\u201d\n\nIt is interesting that dream parallels can support us in both directions\non the path of hermetic interpretation. I have in the second section of\nthis volume reported the \u201cdream of the Flying Post.\u201d I must now complete\nits interpretation. Stekel writes (l. c, p. 399): \u201cIf we examine the birth\nand uterus phantasies, Mr. X. Z., the dreamer, turns out to be a base\ncriminal. He struggles with conscious murder ideas. He is afraid he may\nkill his uncle or his mother. He is very pious. But his soul is black as\nthe coal-dust-strewn street. His evil thoughts (the homosexual) pursue\nhim. He enters the mill. It is God\u2019s mill that grinds slowly but surely.\nHis weight (his burden of sin) drives the mill. He is expelled. He enters\nthe Flying Post. It is the post that unites heaven and earth. He is to\npay, i.e., do penance for his sins. His sins are erotic (three heller =\nthe genitals). His sins and misdeeds stink before heaven (dirty feet). The\nconductor is death.... The wheel room refers to the wheel of criminals.\nThe water is blood.\u201d The perilous situation in the dream, God\u2019s mill, the\nblackness, the water or blood, which are their analogues, are found in the\nparable without further reference being necessary. Especially would I\nselect the unusual detail of the stinking, dirty feet, for which probably\nno one would see any association in the parable. It is found in the\nepisode of the rotting of the bridal pair in the receptacle. It is\nexpressly stated that the putrefying corpses (i.e., the disintegrating\nsinful bodies of men in the theosophic work) stink. The opposite is the\nodor of sanctity. Actually this opposition recurs frequently in hermetic\nmanuals. The conductor in the dream is described hermetically as a\nmessenger of heaven [Symbol: mercury], Hermes, conveyor of souls. His\nfirst appearance in the life of man is conscience. This causes our sins,\nwhich would be otherwise indifferent, to stink. In alchemy the substances\nstink on their dissolution in mercurious purifying liquid. Only later does\nthe agreeable fragrance appear.\n\nIf we find on the one hand that the parable appears as a hermetic writing,\nwhich allows us to develop theosophical principles from its chemical\nanalogues, on the other hand the psychoanalytic interpretation is not\nthereby shaken. Consequently the question arises for us how it is possible\nto give several interpretations of a long series of symbols that stand in\ncomplete opposition. [If we were concerned with individual symbols merely,\nthe matter would not be at all extraordinary.] Our research has shown that\nthey are possible. The psychoanalytic interpretation brings to view\nelements of a purposeless and irrational life of impulse, which works out\nits fury in the phantasies of the parable; and now the analysis of\nhermetic writings shows us that the parable, like all deep alchemistic\nbooks, is an introduction to a mystic religious life,\u2014according to the\ndegree of clearness with which the ideas hovered before the author. For\njust as the psychoanalytically derived meaning of the phantasies does not\noccur to him, so possibly even the mystical way on which he must travel\nmust have appeared only hazily before him. So no matter what degree of\nclearness the subjective experience may have had from the author\u2019s point\nof view, we have for the solution of our own problem, to stick to the\ngiven object and to the possibilities of interpretation that are so\nextraordinarily coherent.\n\nThe interpretations are really three; the psychoanalytic, which leads us\nto the depths of the impulsive life; then the vividly contrasting hermetic\nreligious one, which, as it were, leads us up to high ideals and which I\nshall call shortly the anagogic; and third, the chemical (natural\nphilosophical), which, so to speak, lies midway and, in contrast to the\ntwo others, appears ethically indifferent. The third meaning of this work\nof imagination lies in different relations half way between the\npsychoanalytic and the anagogic, and can, as alchemistic literature shows,\nbe conceived as the bearer of the anagogic.\n\nThe parable may serve as an academic illustration for the entire hermetic\n(philosophy). The problem of multiple interpretation is quite universal,\nin the sense namely that one encounters it everywhere where the\nimagination is creatively active. So our study opens wide fields and art\nand mythology especially appear to invite us. I will depart as little as\npossible, however, from the province chosen as an example, i.e., alchemy.\nBut in two fables I shall work out the problem of multiple interpretation.\nIn the choice of the fables I am influenced by the fact that a\npsychoanalytic elaboration (Rank\u2019s) lies ready to hand, and that both are\nsubjected to an anagogic interpretation by Hitchcock, who wrote the book\non alchemy. This enables me to take the matter up briefly because I can\nsimply refer to the detailed treatment in the above mentioned books. The\ntwo stories belong to Grimm\u2019s collection and are called the Six Swans, and\nthe Three Feathers. (K. H. M., Nos. 49 and 63.)\n\nRank (Lohenginsage) connects the story of the six swans and numerous\nsimilar stories with the knight of the swan saga. It is shown that the\nmythical contents of all these narratives have at bottom those elemental\nforces of the impulse life that we have found in the parable, and that\nthey are specially founded on family conflicts, i.e., on those\nuncontrolled love and hate motives that come out in their crassest form in\nthe neurotic as his (phantasied) \u201cfamily romance.\u201d To this family romance\nbelongs, among others, incest in different forms, the illicit love for the\nmother, the rescuing of the mother from peril, the rescuing of the father,\nthe wish to be the father, etc., phantasies whose meaning is explained in\nthe writings of Freud and Rank (Myth of the Birth of the Hero(3)).\nAccording to Hitchcock, on the contrary, the same story tells of a man who\nin the decline of life falls into error, takes the sin to his heart, but\nthen, counseled by his conscience, seeks his better self and completes the\n(alchemic-creative) work of the six days. (Hitchcock, Red Book.)\n\nIt is incontestable that there is, besides the psychoanalytic and anagogic\ninterpretation of this tale (and almost all others), a nature mythological\nand in the special sense, an astronomical interpretation. Significant\nindications of this are the seven children and the seven years, the sewing\nof clothes made of star flowers, the lack of an arm as in the case of\nMarduk, and the corresponding heroes of astral myths, and many others. One\nof the seven is particularly distinguished like the sun among the\nso-called planets. The ethically indifferent meaning of the tale alongside\nof the psychoanalytic and the anagogic corresponds to the chemical\ncontents of the hermetic writings. As object of the indifferent meaning\nthere always stands the natural science content of the spirit\u2019s creation.\nThere is generally a certain relationship between the astronomical and the\nalchemistic meanings. It is now well known that alchemy was influenced by\nastrology, that the seven metals correspond to the seven planets, that, as\nthe sun is distinguished among the planets, so is gold among the metals;\nand as in astrology combustion takes place in heaven, so it occurs also in\nthe alembic of the alchemists. And the fact that the sun maiden at the end\nof the story releases her six planet brothers, sounds exactly as when the\ntincturing power of gold at the end of six days perfects the six imperfect\nmetals and makes the ill, well.\n\nIn the second story I will emphasize to a somewhat greater degree the\nopposition of the two contrasting interpretations (psychoanalytic and\nanagogic), as I must return to it again. The story is suited to a detailed\ntreatment on account of its brevity. I will first present it.\n\nThere was once a king who had three sons, two of whom were clever and\nshrewd, but the third did not talk much, was simple and was merely called\nthe Simpleton. When the king grew old and feeble and expected his end, he\ndid not know which one of his sons should inherit the kingdom after him.\nSo he said to them, \u201cGo forth, and whoever brings me the finest carpet\nshall be king after my death.\u201d And lest there be any disagreement among\nthem, he led them before his castle, blew three feathers into the air, and\nsaid: \u201cAs they fly, so shall you go.\u201d One flew towards the east, the other\ntowards the west, the third, however, flew straight ahead, but flying only\na short distance soon fell to earth. Now one brother went to the right,\nthe other went to the left, and they laughed at Simpleton, who had to stay\nwith the third feather where it had fallen.\n\nSimpleton sat down and was sad. Suddenly he noticed that near the feather\nlay a trap door. He raised it, found a stairway, and went down. Then he\ncame before another door, knocked and listened, while inside a voice\ncalled:\n\n\n    \u201cMaiden green and small,\n    Shrunken old crone,\n    Old crone\u2019s little dog,\n    Crone here and there,\n    Let us see quickly who is out there.\u201d\n\n\nThe door opened and he saw a big fat toad and round about her a crowd of\nlittle toads. The fat toad asked what his wish was. He answered, \u201cI should\nhave liked the most beautiful and finest carpet.\u201d Then she called a young\none and said:\n\n\n    \u201cMaiden green and small,\n    Shrunken old crone,\n    Crone\u2019s little dog,\n    Crone here and there,\n    Fetch here the big box.\u201d\n\n\nThe young toad brought the box and the fat toad opened it and gave\nSimpleton a carpet from it, so beautiful and so fine as up above on the\nearth could not have been woven. Then he thanked her and climbed up again.\n\nThe two others had, however, considered their youngest brother so\nweak-minded that they believed that he would not find and bring anything\nback. \u201cWhy should we take so much trouble,\u201d said they, and took from the\nback of the first shepherd\u2019s wife that met them her coarse shawl and\ncarried it home to the king. At the same time Simpleton returned and\nbrought his beautiful carpet, and when the king saw it he was astonished\nand said: \u201cIf justice must be done, the kingdom belongs to the youngest.\u201d\n\nBut the two others gave their father no peace, and said that it was\nimpossible that Simpleton, who lacked understanding in all things, could\nbe a king, and begged him to make a new condition. Then the father said,\n\u201cThe one that brings me the most beautiful ring shall be king,\u201d led the\nthree brothers out and blew three feathers into the air for them to\nfollow. The two oldest again went east and west, and Simpleton\u2019s feather\nflew straight ahead and fell down near the door in the earth. So he went\ndown again to the fat toad and told her that he needed the most beautiful\nring. She immediately had her big box fetched and from it gave him a ring\nthat glittered with jewels and was more beautiful than any goldsmith upon\nthe earth could have made. The two eldest laughed about Simpleton, who was\ngoing to look for a gold ring, but they took no trouble, and knocked the\npin out of an old wagon ring and brought the ring to the king. But when\nSimpleton showed his gold ring the father again said, \u201cThe kingdom belongs\nto him.\u201d The two eldest did not cease importuning the king till he made a\nthird condition and declared that the kingdom should go to the one that\nbrought home the fairest woman. Again he blew the three feathers into the\nair and they flew as before.\n\nSo Simpleton without more ado went down to the fat toad and said, \u201cI have\nto take home the fairest woman.\u201d \u201cThe fairest woman, hey? She is not right\nhere, but none the less you shall have her.\u201d She gave him a hollowed out\ncarrot to which were harnessed six little mice. Then Simpleton sadly said,\n\u201cWhat shall I do with it?\u201d The toad replied, \u201cJust put one of my little\ntoads in it.\u201d So he took one by chance from the circle and put it in the\nyellow carriage, but hardly had she taken her seat when she became a\nsurpassingly beautiful maiden, the carrot a coach, and the six little\nmice, horses. So he kissed the maiden, drove away with the horses and took\nthem to the king. His brothers came afterwards. They had not taken any\ntrouble to find a fair lady but had brought the first good looking peasant\nwoman. As the king looked at them he said, \u201cThe youngest gets the kingdom\nafter my death.\u201d But the two oldest deafened the king\u2019s ears with their\noutcry: \u201cWe cannot allow the Simpleton to be king,\u201d and gained his consent\nthat the one whose woman should jump through a ring that hung in the\nmiddle of the room should have the preference. They thought, \u201cThe peasant\nwomen can do it easily, they are strong enough, but the delicate miss will\njump herself to death.\u201d The old king consented to this also. So the two\npeasant women jumped, even jumped through the ring, but were so clumsy\nthat they fell and broke their awkward arms and legs. Then the beautiful\nwoman whom Simpleton had brought leaped through as easily as a roe, and\nall opposition had to cease. So he received the crown and ruled long and\nwisely.\n\nI offer first a neat psychoanalytic interpretation of this narrative. Like\nthe dream, the fairy tale is regularly a phantastic fulfillment of wishes,\nand, of such indeed, as we realize, but which life does not satisfy, as\nwell as of such as we are hardly aware of in consciousness, and would not\nentertain if we knew them clearly. Reality denies much, especially to the\nweak, or to those who feel themselves weak, or who have a smaller capacity\nfor work in the struggle for existence in relation to their fellow men.\nThe efficient person accomplishes in his life what he wishes, the wishes\nof the weak remain unfulfilled, and for this reason the weak, or whoever\nin comparison with the magnitude of his desires, thinks himself weak,\navails himself of the phantastic wish fulfillment. He desires to attain\nthe unattainable at least in imagination. This is the psychological reason\nwhy so many fairy stories are composed from the standpoint of the weak, so\nthat the experiencing Ego of the fairy tale, the hero, is a simpleton, the\nsmallest or the weakest or the youngest one who is oppressed, etc. The\nhero of the foregoing tale is a simpleton and the youngest. In his\nphantasy, that is, in the story, he stamps his brothers, who are in real\nlife more efficient, and whom he envies, as malicious, disagreeable\ncharacters. (In real life we can generally observe how suspicious are, for\ninstance, physically deformed people. Their sensitiveness is well known.)\nLike the fox to whom the grapes are sour, he declares that what his\nstronger fellows accomplish is bad, their performance of their duty\ndefective, and their aims contemptible, especially in the sexual sphere,\nwhere he feels himself openly most injured. The tale treats specifically\nfrom the outset the conquest of a woman. The carpet, the ring, are female\nsymbols, the first is the body of the woman, the ring is the vagina (Greek\nkteis = comb = pudenda muliebria). (The carpet is still more specifically\nmarked as a female symbol in that the brothers take it from the body of a\nshepherdess. Shepherdess\u2014a coarse \u201crag\u201d\u2014coarse \u201ccloth\u201d\u2014in contrast to the\nfine carpet of the hero.)\n\nThe simpleton is one who does not like much work. When he also ascribes\nnegligence to his brothers he betrays to us his own nature, in that his\n\u201cfeather,\u201d i.e., himself, does not go far, while his brothers\u2019 feathers go\nsome distance. In order to invalidate this view of himself the\ndistribution of the feathers is put off on chance, as if to a higher\ndetermining power. This has always been a favorite excuse with lazy and\ninefficient people.\n\nOne of the means of consoling himself for the unattainableness of his\nwishes is the belief in miracles. (Cf. my work on Phantasy and Mythos.)\nThe simpleton gains his advantage in a miraculous manner; roasted pigeons\nfly into his mouth.\n\nIn his erotic enterprises he sticks to his own immediate neighborhood. He\nclearly bears within himself an Imago that holds him fast. [This is an\nimage, withdrawn from consciousness and consequently indestructible, of\nthe object of one\u2019s earliest passion, which continues to operate as a\nstrongly affective complex, and takes hold upon life with a formative\neffect. The most powerful Imagos are those of the parents. Here naturally\nthe mother imago comes to view, which later takes a position in the center\nof the love life (namely the choice of object).] Whither does he turn for\nhis journey of conquest? Into the earth. The earth is the mother as a\nfamiliar symbol language teaches us. Trap door, box, subterranean holes,\nsuggest a womb phantasy. The toad frequently appears with the significance\nof the uterus, harmonizing with the situation that the tale presents. (On\nthe contrary frog is usually penis.) The toad\u2019s big box (= mother) is also\nthe womb. From it indeed the female symbols, in this connection, sisters,\nare produced for the simpleton. The box is, however, also the domestic\ncupboard,\u2014food closet, parcel, bandbox, chamber, bowl, etc.,\u2014from which\nthe good mother hands out tasty gifts, toys, etc. Just as the father in\nchildish phantasy can do anything, so the mother has a box out of which\nshe takes all kinds of good gifts for the children. Down among the toads\nan ideal family episode is enacted. The mother\u2019s inexhaustible box (with\nthe double meaning) even delivers the desired woman for the simpleton.\n\nThe woman\u2014for whom? Doubtless for the simpleton, psychologically. The tale\nsays for the king, because the female symbols, carpet, ring, the king\ndesires for himself, in so many words, and the inference is that the woman\nalso belongs to him. The conclusion of the tale, however, turns out true\nto the psychological situation, as it does away with the king and lets the\nsimpleton live on, apparently with the same woman. It is clear as day that\nthe simpleton identifies himself with his father, places himself in his\nplace. The image, which possesses him from the first is the father\u2019s\nwoman, the mother. And the father\u2019s death\u2014that is considerately\nignored\u2014which brings queen and crown, is a wish of the simpleton. So again\nwe find ourselves at the center of the \u0152dipus complex. As\nmother-substitute figures the sister, one of the little toads.\n\nWe have regarded the story first from the point of view of the\ninefficiency of the hero, and have thereupon stumbled upon erotic\nrelations, finally upon the \u0152dipus complex. The psychological connection\nresults from the fact that those images on which the \u0152dipus complex is\nconstructed appear calculated to produce an inefficiency in the erotic\nlife.\n\nThe anagogic interpretation of Hitchcock (l. c., pp. 175 ff.) is as\nfollows, though somewhat abridged:\n\nThe king plainly means man. He has three sons; he is an image of the\nTrinity, which in the sense of our presentation we shall think of as body,\nsoul and spirit. Two of the sons were wise in the worldly sense, but the\nthird, who represents spirit and in the primitive form, is called\nconscience, is simple in order to typify the straight and narrow path of\ntruth. The spirit leads in sacred silence those who meekly follow it and\ndies in a mystical sense if it is denied, or else appears in other forms\nin order to pursue the soul with the ghosts of murdered virtues. Man is,\nas it were, in doubt concerning the principle to which the highest\nleadership in life is due. \u201cGo forth and whoever brings me the finest\ncarpet shall be king after my death.\u201d The carpet is something on which one\nwalks or stands, here representing the best way of life according to\nIsaiah XXX, 21. \u201cThis is the way, walk ye in it, when ye turn to the right\nhand and when ye turn to the left.\u201d\n\nThe three feathers are, of course, the three principles. Two of them move\nat once in opposite directions [towards the east and towards the west, as\nmany writers on alchemy represent the two principles or breaths, anima and\ncorpus or [Symbol: Gold] and [Symbol: Silver]] and so come even at the\noutset away from the right path. The third, symbol of the spirit, flies\nstraight forward and has not far to its end, for simple is the way to the\ninner life. And so the spirit will speak to us if we follow its voice, at\nfirst quite a faint voice: \u201cBut the word is very nigh unto thee, in thy\nmouth and in thy heart that thou mayst do it.\u201d (Deuteronomy XXX, 14.) Yet\nthe soul is not free from sadness, as the man stands still on the lower\nsteps of the ladder that leads up into eternal life. Simpleton is troubled\nin his heart and in the humility of this affliction he discovers \u201call at\nonce\u201d a secret door, which shows him the entrance into the mystical life.\nThe door is on the surface of the earth, in abasement, as the third\nfeather determined it in advance. As Simpleton discreetly obeyed it, he\nstrolled along the path that the door opened for him. Three steps, three\nfundamental forces. So Christ had to descend before he could rise. The\nhero of the story knocks as Christ knocks in the gospel (i.e., on the\ninner door, contrasted with the law of Moses, the outer door). The big\ntoad with her little ones in a circle about her signifies the great mother\nnature and her creatures, which surround her in a circle; in a circle, for\nnature always returns upon herself in a cycle. Simpleton gets the most\nbeautiful carpet.\n\nThe other two beings that we call understanding and feelings (sun and moon\nof the hermetic writings) look without, instead of seeking the way within;\nso it comes to pass that they take the first best coarse cloths.\n\nTo bring the most beautiful ring is to bring truth, which like a ring has\nneither beginning nor end. Understanding and feeling go in different\ndirections, the simpleton waits meekly by the door that leads to the\ninterior of the great mother. [The appearance of this conception in the\nanagogic interpretation is also important.]\n\nIn the third test, the search for \u201cthe fairest woman,\u201d the crown of life,\nconceived exoterically as well as esoterically, the carrot represents the\nvegetative life (body, the natural man), and the six mice that draw it are\nour old friends the six swans or virtues, and the highest of these\ncompassion\u2014or love\u2014goes as the enthroned queen in the carriage. The\nuninitiated man is almost in doubt and asks, \u201cWhat shall I do with a\ncarrot?\u201d Yet the great mother replies, as it were, \u201cTake one of my\nfundamental forces.\u201d And what do we see then? The toad becomes a beautiful\nmaiden, etc. The man now all at once realizes how fearfully and\nwonderfully he is made. Filled with reverence of himself he is ready to\ncry, \u201cNot my will but thine be done.\u201d\n\nStill another test remains. We must all go through a sort of mystical\nring, which hangs in the hall (of learning). Only one in the whole\nuniverse is in a condition to accomplish it, to endure it without injury.\nThe beautiful delicate maid with the miraculous gift is the spirit\n[spiritus or [Symbol: Mercury] of alchemy].\n\nWe shall add that the two interpretations externally contradict each\nother, although each exhibits a faultless finality. I should note that I\nhave limited myself to the briefest exposition; in a further working out\nof the analysis the two expositions can be much more closely identified\nwith the motives of the story.\n\nFirst, then, the question arises, how one and the same series of images\ncan harmonize several mutually exclusive interpretations (problem of\nmultiple interpretation); yet we have discovered in the parable three\npractically equivalent schemes of interpretation, the psychoanalytic, the\nchemical (scientific), and the anagogic. Secondly, the question presents\nitself more particularly how can two so antithetic meanings as the\npsychoanalytic and the anagogic exist side by side.\n\n\n\n\n\n                                Part III.\n\n\nSYNTHETIC PART.\n\n\n\n\n                                Section I.\n\n\nIntroversion And Regeneration.\n\n\n\nA. Introversion And Intro-Determination.\n\n\nThe multiple interpretation of works of fantasy has become our problem,\nand the diametrical opposition of the psychoanalytic and the anagogic\ninterpretation has particularly struck us. The question now apparently\nbecomes more complicated if I show that the psychoanalytic interpretation\ncontains an analogue that we must take into consideration. The analogue is\npresented by the remarkable coexistence of symbolism of material and\nfunctional categories in the same work of imagination. In order to make\nmyself intelligible, I must first of all explain what these categories\nare.\n\nIn division 2 of the introductory part we have seen that the imagination\nshows a predilection for symbolic forms of expression, proportionately\ngreater indeed, the more dreamlike it is. Now by this symbolism as we\nobserve most clearly in hypnagogic (half dreaming) hallucinations and in\ndreams, three different groups of objects are represented.\n\nI. Thought contents, imagination contents, in brief, the contents or\nobjects of thinking and imagining, the material of thought whether it be\nconscious or unconscious.\n\nII. The condition, activity, structure of the psyche, the way and manner\nthat it functions and feels, the method of functioning of the psyche,\nwhether it be conscious or unconscious.\n\nIII. Somatic processes (bodily stimulations). This third sort of objects\nis closely co\u00f6rdinated with the other two. It is not capable of\ninteresting us in the present connection so we pass it by.\n\nTherefore we arrive at two categories in which we can enroll all\nsymbolizing works of the imagination, the material and the functional.\n\nI. The material category is characterized by its representation of thought\ncontents, i.e., of contents that are worked out in a train of thoughts\n(arranged thought, imagined), whether they are mere images or groups of\nimages, concepts that are somewhat drawn out into comparisons and\ndefinition processes, or indeed judgments, trains of reasoning, which\nserve as analytic or synthetic operations, etc. Since, as we know, the\nphantasies (dreams, reveries, even poems) are mostly inspired by wishes,\nit will prove frequently the case that the contents symbolically contained\nin them are wish images, i.e., the imagined experiencing of gratification.\n\nII. The functional category is characterized by the fact that the\ncondition, structure or capacity for work of the individual consciousness\n(or the psychic apparatus) is itself portrayed. It is termed functional\nbecause it has nothing to do with the material or the contents of the act\nof thinking, but applies merely to manner and method in which\nconsciousness functions (rapid, slow, easy, hard, obstructed, careless,\njoyful, forced; fruitless, successful; disunited, split into complexes,\nunited, interchangeable, troubled, etc.). [It is immaterial whether these\nare conscious or unconscious. Thinking must be taken here in the widest\npossible sense. It means here all psychic processes that can have anything\nas an \u201cobject.\u201d]\n\nTwo typical examples will enable us at once clearly to understand the two\ncategories and keep them separate.\n\nA. Material Symbolism.\u2014Conditions. In a drowsy state I reflect upon the\nnature of the judgments that are transsubjectively (= for all men) valid.\nAll at once the thread of the abstract thought is broken and\nautosymbolically in the place of it is presented the following hypnagogic\nhallucination:\n\nSymbol. An enormous circle, or transparent sphere, floats in the air and\nmen are putting their heads into this circle.\n\nInterpretation. In this symbol everything that I was thinking of is\nexpressed. The validity of the transsubjective concerns all men without\nexception; the circle goes through all the heads. This validity must have\nits cause in something common to all. The heads all belong to the same\napparently homogeneous sphere. Not all judgments are transsubjective; with\ntheir bodies and limbs men are outside of and under the sphere and stand\non the earth as separate individuals.\n\nB. Functional Symbolism.\u2014Conditions. Dreamy state as above. I reflect upon\nsomething or other, and yet in allowing myself to stray into bypaths of\nthought, I am diverted from my peculiar theme. When I want to get back the\nautosymbolic phenomenon appears.\n\nSymbol. I am climbing mountains. The nearer mountains shut out my view of\nthe more distant ones, from which I have come and to which I should like\nto return.\n\nMeaning. I have got off the track. I have ventured too high and the ideas\nthat I have entertained shut out my starting point like the mountains.\n\nTo the material category belongs, for example, the meaning of the\nstrawberry dream explained in the second part of the introductory chapter.\nStrawberry picking is a symbol for an imaged wish gratification (sexual\nintercourse), and so for an image content. The symbolism is therefore a\nmaterial one. The greatly preponderating part of psychoanalytic dream\nliterature is occupied with interpretation according to material\ncategories.\n\nTo the functional categories belong, for example, the symbolism of falling\nasleep and waking up, which I have mentioned in the second part in\nconnection with the interpretation of the parable.\n\nThe two categories of symbolism, if they never did anything but parallel\neach other, would afford us no analogues for our problem of double\nmeaning. Now the cases, however, are extremely rare where there is only\nfunctional or only material symbolism; the rule is an intimate\ninterweaving of both. To be sure, one is frequently more emphasized than\nthe other or more easily accessible, but we can generally find cases where\nlong contexts of images are susceptible of material as well as functional\ninterpretation, alike in detail and continuity of connection.\n\nThe following may serve as a very simple case in point. Lying one evening\nin bed and exhausted and about to fall asleep, I devoted my thoughts to\nthe laborious progress of the human spirit in the dim transcendant\nprovince of the mothers-problem. (Faust, Part II.) More and more sleepy\nand ever less able to retain my thoughts, I saw suddenly with the\nvividness of an illusion a dream image. I stood on a lonely stone pier\nextending far into a dark sea. The waters of the sea blended at the\nhorizon with an equally dark-toned mysterious, heavy air. The overpowering\nforce of this tangible picture aroused me from my half sleeping state, and\nI at once recognized that the image, so nearly an hallucination, was but a\nvisibly symbolic embodiment of my thought content that had been allowed to\nlapse as a result of my fatigue. The symbol is easily recognized as such.\nThe extension into the dark sea corresponds to the pushing on into a dark\nproblem. The blending of atmosphere and water, the imperceptible gradation\nfrom one to the other means that with the \u201cmothers\u201d (as Mephistopheles\npictures it) all times and places are fused, that there we have no\nboundaries between a \u201chere\u201d and a \u201cthere,\u201d an \u201cabove\u201d and a \u201cbelow,\u201d and\nfor this reason Mephistopheles can say to Faust on his departure,\n\n\n    \u201cPlunge then.\u2014I could as well say soar.\u201d\n\n\nWe see therefore between the visualized image and the thought content,\nwhich is, as it were, represented by it, a number of relations. The whole\nimage resolves itself insofar as it has characteristic features, almost\nentirely into such elements as are most closely related to the thought\ncontent. Apart from these connections of the material category, the image\nrepresents also my momentary psychic condition (transition to sleep).\nWhoever is going to sleep is, as it were, in the mental state of sinking\ninto a dark sea. (The sinking into water or darkness, entrance into a\nforest, etc., are frequently-occurring threshold symbols.) The clearness\nof ideas vanishes there and everything melts together just as did the\nwater and the atmosphere in the image.\n\nThis example is but to illustrate; it is in itself much too slight and\nsimple to make any striking revelation of the remarkable interlacing of\nthe two kinds of symbolism. I refer to my studies on symbolism and on\ndreams in the bibliography. Exhaustive treatment at this point would lead\nus too far afield. Let us rest satisfied then with the facts that the\npsychoanalysts simultaneously deal with two fundamentally different lines\nof interpretation in a product of the phantasy (dream, etc.), quite apart\nfrom the multiple determinants which they can find within the material as\nwell as in the functional categories; both lines of interpretation are\nsupplied by the same fabric of images, indeed often by the same elements\nof this image fabric. This context therefore must have been sought out\nartfully enough by the creative unconscious to answer the double\nrequirement.\n\nThe coexistence of the material meaning with the functional is not\nentirely puzzling to the student of psychoanalysis. Two facts must be kept\nin mind throughout.\n\nIn the first place, we are acquainted with the principle of multiple\ndetermination or condensation. The multiplicity of the dimly moving latent\ndream thoughts condenses into a few clear dream forms or symbols, so that\none symbol continually, as it were, appears as the representative of\nseveral ideas, and is therefore interpretable in several ways. That it\nshould be susceptible of more than one interpretation can cause no\nsurprise because the fundamental significance (the latent thoughts) were\nthe very ones that, by association, caused the selection of the symbols\nfrom an infinite series of possibilities. In the shaping of the dream, and\ntherefore in the unconscious dream work, only such pictorial elements\ncould penetrate into consciousness as satisfied the requirements of the\nmultiple determination. The principle of multiple determination is valid\nnot only within the material and the functional categories, but makes the\nfusion of both in the symbol in question to some extent intelligible.\nElements of both categories take an active part in the choice of the\nsymbol. On the one hand, a number of affects press on towards the symbolic\nrepresentation of objects to which they direct themselves (objects of\nlove, hate, etc.). On the other hand, the psyche takes cognizance of its\nown impulses, play of affects, etc., and this perception will gain\nrepresentation. Both impulses take part in the choice of those symbols\nwhich thrust themselves into the nascent consciousness of phantasy, and so\nthe dream, like the poem, etc., besides the symbolism of the wish\ntendencies (material categories) that animate them, bears the stamp of the\npsychic authorship (functional category) of the dreamer or the author.\n[Ferenczi defends the view for the myth also that the material symbolism\nmust coincide with the functional (Imago I, p. 283).]\n\nSecondly, it has been shown in recent times in psychoanalytic studies that\nsymbols which were originally material pass over to functional use. If we\nthoroughly analyze for a sufficient time the dreams of a person we shall\nfind that certain symbols which at first probably appeared only\nincidentally to signify some idea content, wish content, etc., return and\nbecome a persistent or typical form. And the more such a typical form is\nestablished and is impressed, the farther it is removed from its first\nephemeral meaning, and the more it becomes a symbolic representative of a\nwhole group of similar experiences, a spiritual capital, so to speak, till\nfinally we can regard it simply as the representative of a spiritual\ncurrent (love, hate, tendency to frivolity, to cruelty, to anxiety, etc.).\nWhat has been accomplished there is a transition from the material to the\nfunctional on the path of a determination inward or intro-determination\n(verinnerlichung) as I shall call it. Later I shall have more to say about\nintro-determination. For the present this may suffice for the\nunderstanding, that the material and the functional symbolism, in spite of\ntheir at first apparently fundamental difference, are essentially related\nin some way, which is illuminated by the process of intro-determination.\n\nThe analogue of the problem of multiple interpretation unfolded in the\npreceding section is shown to be a question that can be easily answered.\nAnd we would bring our problem to a generally satisfactory position if we\nsucceeded in showing that the anagogic interpretation, whose alignment\nwith the psychoanalytic seemed so impracticable, is a form of functional\ninterpretation, or at least related to it. In this case it would be at\nonce comprehensible how a product of the imagination harmonizes with\nseveral expositions (problem of multiple interpretation); because this\nvariety of sense had already operated in the selection of the symbol and\nindeed, in those cases as well where we did not at first sight suspect the\nco\u00f6peration of the anagogic thoughts; secondly, the anagogic and the\npsychoanalytic interpretations are somehow reconciled to each other,\nwhereby possibly also the position of the natural science interpretation\ncan be made somewhat clearer.\n\nThe possibility that the anagogic has some part in the creation of the\nfunctional, will be brought nearer by the fact that our previously offered\nanagogic expositions (fairy tales, parabola) markedly resemble functional\ninterpretations. In the tale of the six swans Hitchcock explains the\nreception of the maiden into the castle as the reception of sin into the\nheart; the seven children are the seven virtues (consequently spiritual\ntendencies). The small maiden is conscience, the tissues are processes of\nthought. In the story of the three feathers, again, one son is conscience;\nthe secret door is the entrance to the inner life, to spiritual\nabsorption, the three feathers are spiritual tendencies, etc. In the dream\nof the \u201cflying post\u201d conscience appears as the conductor. The \u201cMills of\nGod,\u201d which psychologically also represents conscience, the more\nstrikingly because the burden of sin, guilty feeling, drives them, also\nappear in the parable. The lion or the dragon which must be overcome on\nthe mystic path is again a spiritual force. The approximation to the\nfunctional category is not to be denied. Processes that show an interplay\nof spiritual powers are symbolically represented there. But we are at once\nstruck with a difference. The true functional phenomenon, as I have so far\ndescribed it, pictures the actual psychic state or process; the anagogic\nimage appears on the contrary to point to a state or process that is to be\nexperienced in the future. We shall pass over for a time the last topic,\nwhich will not, however, be forgotten, and turn to the question as to the\npoint on which the anagogic and the functional interpretations can best be\nbrought together. This point appears to me to be introversion, first\nbecause it is related to the previously mentioned intro-determination, and\nsecond, because it is familiar to psychoanalysis and is of great\nimportance in anagogic method.\n\nThe term \u201cintroversion\u201d comes from C. G. Jung. It means sinking into one\u2019s\nown soul; the withdrawal of interest from the outer world; the seeking for\njoys that can be afforded by the inner world. The psychology of the\nneuroses has led to the concept of introversion, a province, therefore,\nwhich principally treats of morbid forms and functions of introversion.\nThe sinking of oneself into one\u2019s own soul also appears exactly as a\nmorbid losing of oneself in it. We can speak of introversion neuroses.\nJung regards dementia precox as an introversion neurosis. Freud, who has\nadopted the concept of introversion [with some restrictions] regards the\nintroversion of the libido as a regular and necessary precondition of\nevery psychoneurosis. Jung (Jb. ps. F., III, p. 159) speaks of \u201ccertain\nmental disturbances [he means dementia precox] which are induced by the\nfact that the patients retire more and more from reality, sink into their\nphantasy, whereby in proportion as reality loses its force, the inner\nworld takes on a reality and determining power.\u201d We may also define\nintroversion as a resignation of the joys of the outer world (probably\nunattainable or become troubled) and a seeking for the libido sources in\none\u2019s own ego. So we see how generally self-chastisement, introversion and\nautoerotism are connected.\n\nThe turning away from the outer world and turning in to the inner, is\nrequired by all those methods which lead to intensive exercise of religion\nand a mystic life. The experts in mysteries provide for opportunities that\nshould encourage introversion. Cloisters and churches are institutions of\nintroversion. The symbolism of religious doctrine and rite is full of\nimages of introversion, which is, in short, one of the most important\npresuppositions of mysticism.\n\nReligious and mythical symbolism has countless images for introversion;\ne.g., dying, going down, subterranean crypts, vaults, dark temples, into\nthe underworld, hell, the sea, etc.; being swallowed by a monster or a\nfish (as Jonah), stay in the wilderness, etc. The symbols for introversion\ncorrespond in large part with those that I have described for going to\nsleep and waking (threshold symbolism), a fact that can be readily\nappreciated from their actual similarity. The descent of Faust to the\nmothers is an introversion symbol. Introversion fulfills here clearly the\naim of bringing to reality, i.e., to psychological reality, something that\nis attainable only by phantasy (world of the past, Helen).\n\nIn Jacob Boehme (De Vita Mentali) the disciple says to the master, \u201cHow\nmay I attain suprasensuous life, so that I may see God and hear him\nspeak?\u201d The master says, \u201cWhen you can lift yourself for one moment into\nthat realm where no creature dwelleth, you will hear what God speaks.\u201d The\ndisciple says, \u201cIs that near or far?\u201d The master says, \u201cIt is in\nyourself.\u201d\n\nThe hermetics often urge retirement, prayer and meditation, as\nprerequisites for the work; it is treated of still more in the\nhieroglyphic pictures themselves. The picture of death is already familiar\nto us from the hermetic writings, but in the technical language there are\nstill other expressions for introversion, e.g., the shutting up in the\nreceptacle, the solution in the mercury of the sages, the return of the\nsubstance to its radical condition (by means of the \"radical\" or root\ndampness).\n\nSimilar features in our parable are the wandering in the dense forest, the\nstay in the lion\u2019s den, the going through the dark passage into the\ngarden, the being shut up in the prison or, in the language of alchemy,\nthe receptacle.\n\nIntroversion is continually connected with regression. Regression, as may\nbe recalled from the 2d section of Part I, is a harking back to more\nprimitive psychic activities, from thinking to gazing, from doing to\nhallucinating; a striving back towards childhood and the pleasures of\nchildhood. Introversion accordingly is accompanied by a desire for\nsymbolic form of expression (the mystical education is carried on in\nsymbols), and causes the infantile imagos to revive\u2014chiefly the mother\nimage. It was pre-eminently father and mother who appeared as objects of\nchildish love, as well as of defiance. They are unique and imperishable,\nand in the life of adults there is no difficulty in reawakening and making\nactive those memories and those imagos. We easily comprehend the fact that\nthe symbolic aim of the previously mentioned katabasis always has a\nmaternal character; earth, hole, sea, belly of fish, etc., that all are\nsymbols for mother and womb. Regression revives the \u0152dipus complex with\nits thoughts of incest, etc. Regression leads back to all these relics now\ndone away with in life and repressed. It actually leads into a sort of\nunderworld, into the world of titanic wishes, as I have called them. How\nfar this was the case in the alchemistic parable, I have fully shown in\nthe psychoanalytic treatment of it. Here I need merely to refer to the\nmaternal nature of the symbols cited: receptacle, mercury of the sages\n(\u201cmother of metals\u201d) and radical moisture, also called \u201cmilk\u201d and the\nlike.\n\nFairy tales have frequently a very pretty functional symbolism for the way\nin which introversion leads to the mother imago. Thus the simpleton in the\nfairy tale of the feathers comes through the gate of introversion exactly\ninto the family circle, to the mother that cares for him. There his love\nfinds its satisfaction. There he even gets a daughter, replica of the\nmother imago, for a wife.\n\nIn the parable the wandering in the forest (introversion) is followed by\nthe battle (suggestive of incest) with the lion (father or mother in their\nawe inspiring form); the inclusion in the receptacle (introversion) by the\naccomplishment of the incest.\n\nIf it is now clear also that in introversion, as a result of the\nregression that is connected with it, visions of \u201ctitanic\u201d emotions\n(incest, separating of parents, etc.) are encountered, yet it has not\nbecome in the slightest degree comprehensible how these visions are\nrelated to the treatment of anagogic ideas. And that is indeed the\nquestion.\n\nWe can really understand these striking facts better if we recall what I\nhave said above about the type formation and the intro-determination of\nthe symbols, namely, that symbols can depart from their original narrower\nmeaning and become types for an entire class of experiences whereby an\nadvance is made from the material to the functional meaning. Some examples\nwill elucidate this.\n\nI have observed particularly fine cases of intro-determination in a series\nof experiments in basin divination (lecanomancy) which I have carried on\nfor several years. Lecanomancy resembles crystal gazing, except that the\ngazer looks into a basin of water. In the visions of my subject, Lea,\ntypical forms were pictured, which always recurred. Regarded as symbols\nthey were, as subsequent analysis showed, almost all subjected to inward\naccentuation or intro-determination. Thus, for instance, a black cat\nappeared. At first it appeared as representative of Lea\u2019s grandmother, who\nwas cat-like, malicious and fawning. Later the cat stood for the\ncorresponding traits that she perceived in herself. Above all the cat is\nthe symbol of her grandmother, so the grandmother (or cat) is a mental\ncurrent of Lea. Frequently there appears in the image a Dyas, sometimes in\nthe shape of a two-headed snake, of two hands, of two feet, or of a woman\nwith two faces, etc. Above all, every antithesis appears to have some\nexternal meaning, two men who love each other, etc. So it becomes clear\nthat the common element which finds its most pregnant expression in the\ndouble faced woman is the Dyas in itself and that it means bisexuality,\npsychic hermaphroditism. More than that it is definitely certain that the\ndeepest sense of the symbol means a complete dissociation of Lea\u2019s\ncharacter into two different personalities, one of which may be called the\nsavage and the other the mild. (Lea herself uses the expressions cynical\nand ideal personality.) In one of the later experiments Lea saw her cynic\ndouble vividly personified and spoke in this character, which is closely\nrelated to the \u201cblack cat.\u201d The Dyas in the symbols has the value first of\na representation of externals (two lovers, etc.), then as symbols of\nbisexuality. The sexual Dyas can again be conceived as a symbol or\ncharacteristic of a still more general and comprehensive dissociation of\nthe ego. A further symbol and one still more tending towards\nintro-determination was death. Starting from connections with definite\nexternal experiences and ideas of actual death, the meaning of the symbol\nbecame more and more spiritual, till it reached the meaning of the fading\naway of psychic impulses. What died symbolically or had to die was\nrepresented by an old man who sacrificed himself after suffering all kinds\nof fortune. The dying of this old man signified, as analysis showed, the\nsame thing that we call the \u201cputting off the old Adam\u201d (turning over a new\nleaf). The figure of the old man, originally Lea\u2019s grandfather, then her\nfather, came to have this meaning only after a long process of\nintro-determination.\n\nA few more examples for typical figures.\n\nIn many dreams of a woman analyzed by me (Pauline, in my treatise Zur\nSymbolbildung), a cow appears as a typical image. The alternation of this\ncow with more or less definite mother symbols leads to identification of\nthe cow with the mother. Two circumstantial dreams that were fully\nanalyzed showed, however, that the cow and other forms with which she\nalternated cannot be translated so correctly by the concept of mother as\nby that of the maternal authority and finally still more correctly by\nself-criticism or conscience, of which maternal authority is but a type.\nChildren figure in Pauline\u2019s case as a result of various experiences, as\ntypical of obstacles.\n\nIn the case of another dreamer the father stands in similar relation as\nthe determinant that paralyzes his resolutions.\n\nThe climbing of an ascent, usually a symbol of coitus (hurrying upward\nwhich makes us out of breath), turns out often in a deeper relation as the\neffort to get from the disagreeable things of life to a place of retreat\n(lonely attics, etc.), inaccessible to other persons (= thoughts); and now\nwe see that this deeper meaning appears without prejudice to the first,\nfor even coitus, like all transport, is only a special case of flight from\nthe outer life, one of the forms of spiritual oblivion. Hence in part the\nmythologically and psychopathologically important comparison of\nintoxication, intoxicating drink and sperm, soma and semen. Ascent =\ncoitus is in this case a type for a quite comprehensive class of\nexperience.\n\nMarcinowski found in his analyses that the father in dream life often was\na \u201csymbol of an outlived, obsolete attitude.\u201d (Z. Bl. f. Ps., II, 9.)\n\nOther examples of types are the phallus, the sun and other religiously\nrevered objects, if we regard them as does Jung (Wandl. u. Sym., Jb. ps.\nF., III-IV) as a symbol of the libido. [The concept of which is extended\nby Jung almost to Schopenhauer\u2019s Will.] The typical character of divine\npersonalities is moreover quite clearly emphasized by Jung himself.\n\nThe snake, about whose significance as a \u201cnegative phallus,\u201d etc.\n[developed in detail by Jung], we shall have more to say, can also be\nregarded as a typical image. Bull, cow and other animal forms are in\nmythology as in dreams typical transmutations, with unlimited possibility\nof intro-determination. Dogs are often in dreams the representations of\nanimal propensities. The beast is often \u201cla b\u00eate humaine\u201d in the dreamer\u2019s\nown inner life. We have become acquainted with the terrible lions, the\nbears, etc., as father types; here we get a new perspective which makes\nclear the one-sidedness of our first conception.\n\nSince psychoanalysis has found acceptation, many of its followers believe\nthey are able to solve, with their work of analysis alone, all the\npsychological, esthetic and mythological problems that come up. We\nunderstand only half of the psychic impulses, as indeed we do all\nspiritual development, if we look merely at the root. We have to regard\nnot merely whence we come but also whither we go. Then only can the course\nof the psyche be comprehended, ontogenetically as well as\nphylogenetically, according to a dynamic scheme as it were.\n\nIf we apply this fundamental principle to symbolism there develops\ntherefrom the obligation to keep both visible poles in view, between which\nthe advance of significance, the process of intro-determination is\ncompleted. (An externalization is also possible, yet the internalization\nor intro-determination must be regarded as the normal process.) [It\ncorresponds namely to the process of education and progress of culture.\nThis will soon be cleared up.] To the most general type belong then,\nwithout doubt, those symbols or frequently disguised images, concerning\nwhich we wondered before, that besides representing \u201ctitanic\u201d tendencies,\nthey are fitted to represent the anagogic. The solution of the riddle is\nfound the instant we regard these images as types with a certain degree of\nintro-determination, as types for a few fundamental forces of the soul,\nwith which we are all endowed, and whose typical symbols are for that\nreason of general applicability. [I will therefore call these types the\nhuman elementary types.] For example, if by psychoanalysis we deduce\nfather and mother, etc., from some of the symbols appearing in dreams, we\nhave in these representations of the psychic images, as the psychoanalyst\ncalls them, in reality derived mere types whose meaning will change\naccording to the ways of viewing them, somewhat as the color of many\nminerals changes according to the angle at which we hold them to the\nlight. The actual father or mother, the experiences that surrounded them,\nwere the material used in the formation of the types; they were external\nthings even if important, while later the father, etc., emerging as\nsymbol, may have significance as a type of the spiritual power of the very\nperson in question; a spiritual power to be sure, which the person in\nquestion feels to be like a father for otherwise the father figure would\nnot be suited for the symbol. And we can go so far as to call this\nspiritual power a father image. That should not however, mislead us into\ntaking that real person, who in the individual case generally (though not\nalways) has furnished the type, for the real or the most essential. The\ninnermost lies in ourselves and is only fashioned and exercised upon\npersons of the external world.\n\nSo then we get for the typical symbol a double perspective. The types are\ngiven, we can look through them forward and backward. In both cases there\nwill be distortions of the image; we shall frequently see projected upon\neach other, things that do not belong together, we shall perceive\nconvergences at vanishing points which are to be ascribed only to\nperspective. I might for brevity\u2019s sake call the errors so resulting\nerrors of superposition. The significance of this concept will, I hope,\ncome to have still greater validity in psychoanalysis. [This error of\nsuperposition C. G. Jung attempts to unmask, when he writes: \u201cAs libido\nhas a forward tendency, so in a way, incest is that which tends backward\ninto childhood. It is not incest for the child, and only for the adult,\nwho possesses a well constituted sexuality, does this regressive tendency\nbecome incest in that he is no longer a child, but has a sexuality that\nreally no longer can suffer a regressive application.\u201d (Jung, Psychology\nof the Unconscious.) It may moreover be remarked that Freud also is\ncareful not to take the incest disclosed by psychoanalysis in too physical\na sense.] This error of superposition is found not only in the view\nbackward but in the forward view. So what I, as interpreter of mystical\nsymbolism, may say about the possible development of the soul will be\naffected by this error of superposition. It is not in my power to correct\nit. In spite of everything, the treatment of symbolism from the two points\nof view must be superior to the onesided treatment; in order to\napproximate a fundamental comprehension, which to be sure remains an\nideal, the different aspects must be combined and in order to make this\nclear I have added a synthetic treatment to the analytic part of my work.\n\nLooking back through the elementary types, we see the infantile images\ntogether with those non-moral origins that psychoanalysis discovers in us;\nlooking forward we notice thoughts directed to certain goals that will be\nmentioned later. The elementary types themselves thanks to\nintro-determination represent however a collection of our spiritual\npowers, which we have first formed and exercised at the time that the\nimages arose, and which are in their nature closely related to these\nimages, indeed completely united with them as a result of the errors of\nsuperposition\u2014this collection of powers, I say, accompanies us through our\nentire life and is that from which are taken the powers that will be\nrequired for future development. The objects or applications change, the\npowers remain almost the same. The symbolism of the material categories\nwhich depends on external things changes with them; but the symbolism of\nthe functional categories, which reflects these powers remains constant.\nThe types with their intro-determination belong to the functional\ncategories; and so they picture the constant characters.\n\nThat experience to which the suggestions of symbolism (brought to verbal\nexpression by means of introversion) point as to a possible spiritual\ndevelopment, corresponds to a religious ideal; when intensively lived out\nthis development is called mysticism. [We can define mysticism as that\nreligious state which struggles by the shortest way towards the\naccomplishment of the end of religion, the union with the divinity; or as\nan intensive cultivation of oneself in order to experience this union.] It\npresents itself if instead of looking backward we gaze forward from our\nelementary types to the beyond. But let us not forget that we can regard\nmysticism only as the most extreme, and therefore psychically the most\ninternal, unfolding of the religious life, as the ideal which is hardly to\nbe attained, although I consider that much is possible in this direction.\nIf my later examination carries us right into the heart of mysticism,\nwithout making the standpoint clear every time, we now know what\nrestrictions we must be prepared for.\n\nIf I take the view that those powers, whose images (generally veiled in\nsymbolism) are the elementary types, do not change, I do not intend to\nimply that it is not possible to sublimate them. With the increasing\neducation of man they support a sublimation of the human race which yet\nshows in recognizable form the fundamental nature of the powers. One of\nthe most important types, in which this transformation process is\nconsummated and which refines the impulse and yet allows some of its\ncharacter to remain, is the type mother, i.e., incest. Among religious\nsymbols we find countless incest images but that the narrow concept of\nincest is no longer suited to their psychological basis (revealed through\nanalysis) has been, among psychoanalysts, quite clearly recognized by\nJung. Therefore in the case of every symbolism tending to ethical\ndevelopment, the anagogic point of view must be considered, and most of\nall in religious symbolism. The impulse corresponding to the religious\nincest symbols is preeminently to be conceived in the trend toward\nintroversion and rebirth which will be treated of later. [Vid. note C, at\nthe end of the volume.]\n\nI have just used the expression \u201csublimation.\u201d This Freudian term and\nconcept is found in an exactly similar significance in the hermetic\nwriters. In the receptacle where the mystical work of education is\nperformed, i.e., in man, substances are sublimated; in psychological terms\nthis means that impulses are to be refined and brought from their baseness\nto a higher level. Freud makes it clear that the libido, particularly the\nunsocial sexual libido, is in favorable circumstances sublimated, i.e.,\nchanged into a socially available impelling power. This happens in the\nevolution of the human race and is recapitulated in the education of the\nindividual.\n\nI take it for granted that the fundamental character of the elementary\npsychic powers in which the sublimation is consummated is the more\nrecognizable the less the process of sublimation is extended in time. In\nmysticism, e.g., the fundamental character penetrates the primal motive\nbecause the latter wishes to lead the relatively slightly sublimated\nimpulses by a shortened process to the farthest goal of sublimation.\nMysticism undertakes to accomplish in individuals a work that otherwise\nwould take many generations. What I said therefore about the\nunchangeability of the fundamental powers or their primal motive, is\nwholly true of its fate in mystical development.\n\nThe Mohammedan mystic Arabi (1165-1240) writes, \u201cLove as such, in its\nindividual life, is the same for sensuous and spiritual, therefore equally\nfor every Arab (of an allegory) and for me, but the objects of love are\ndifferent. They loved sensible phenomena while I, the mystic, love the\nmost intimate existence.\u201d (Horten, Myst. Texte, p. 12.)\n\nThe religious-mystical applications of the fundamental powers represented\nby the types, in the sense of a sublimation, does not manifest therefore\nin contrast to their retrospective form (titanic, purposeless form) an\nessentially foreign nature; the important novelty in them is that they no\nlonger are used egotistically but have acquired a content that is\nethically valuable, to which the intro-determination was an aid. This\ndetermination, whose external aspects we have noticed in the types or\nsymbols, is only the visible expression of a far more important actual\nintro-determination whose accomplishment lies in an amplification of\npersonality, and will later be considered in detail.\n\nIn the psychoanalytic consideration of the alchemistic parable it would\nappear that only the titanic impulses were realized there, e.g., to have\nthe mother as a lover and to kill the father. Now it corresponds to a\nreally significant intro-determination when we hear that in the\nalchemistic work the father is the same as the son, and when we understand\nthat the father is a state, or psychic potentiality, of the \u201cson,\u201d whom\nthe latter in himself, has to conquer, exactly in the same manner as Lea\nin the lecomantic study strove to put off the old man.\n\nThe alchemist Rulandus (Lex., p. 24) quotes the \u201cTurba\u201d: \u201cTake the white\ntree, build him a round, dark, dew-encircled house, and set in it a\nhundred year-old man and close it so that no wind or dust can get to him\n(introversion); then leave him there eight days. I tell you that that man\nwill not cease to eat of the fruit of that tree till he becomes a youth. O\nwhat a wonderful nature, for here is the father become son and born\nagain.\u201d Ibid: \u201cThe stone [that is in the anagogic sense, man] is at first\nthe senex, afterwards young, so it is said filius interficit patrem; the\nfather must die, the son be born, die with each other and be renewed with\neach other.\u201d\n\nWe must proceed similarly if we wish to interpret the parable\nanagogically.\n\nWhat I have already taken from the anagogic fairy tale interpretation as a\nsymbol of introversion shows, of course, also the character of\nintro-determination.\n\nAs for the nature of the relatively unchangeable spiritual tendencies\nrepresented by the elementary types [That can also be called in\nmythological study primal motives] a simple examination of the essentials\nwithout any psychological hair splitting, brings us at once to an\nelementary scheme that will help us to understand the changes\n(intro-determination) that take place in accordance with the elementary\ntypes. We need here only to examine the simplest reactions of the\nindividual, necessarily produced by rubbing up again the external world;\nreactions which become persistent forms of experience that are\napproximately as self-evident as the libido itself. The degree of egoism\nwhich is active in the elementary tendencies must, according to the\nexperience of psychoanalysis, be considered very great. For this purpose I\nhave selected in what follows an excessively egotistical expression for\nthe \u201ctitanic\u201d aspect, the retrospective form, of the tendencies; and this\nsame excessive expression which would seem to be rather objectionable when\napplied to the basis of a religious development, enables us, thanks to the\nprinciple of intro-determination, to understand this development.\n\nStarting from the libido in the most general sense we arrive first of all\nat the two phenomena, the agreeableness and the disagreeableness, from\nwhich results at once, acceptance and aversion. Obstacles may aggravate\nboth activities, so that acceptance becomes robbery and aversion becomes\nannihilation. These possibilities can to be sure only become acts in so\nfar as they prove practically feasible. In all cases they are present in\nthe psyche, and in this crude primal form play no small part in the soul\nof the child. It is indeed only a blind sentimentality that can raise the\nchild to an angelic status, from which it is as far removed as from its\nopposite. We should be careful not to regard the crude form of the impulse\nas crude in the sense of an educated humanity, which must see in the\ncrudeness something morally inferior. In robbery and annihilation there\nexists on the primitive or childish level hardly the slightest germ of\nbadness. There is much to be said about the psychology and morality of the\nchild. I cannot, however, enter very deeply into this broad topic,\ninteresting though it is.\n\nThe primal tendencies, when directed toward the persons in the\nenvironment, produce certain typical phenomena. I can unfortunately\ndescribe them only with expressions which, if the cultured man uses them,\nevoke the idea of crime. An ethically colorless language should be made\navailable for these things. [The dream and the myth have found for them\nthe language of symbolism.] The opposition of a fellow man against the\nworking out of an impulse arouses a tendency to overcome this man, to get\nhim out of the way, to kill him. The type of the obstructing man is always\nthe instructor (father, eventually mother). That he is at the same time a\ndoer of good is less appreciated because the psychical apparatus takes the\nsatisfaction of desires as the natural thing, which does not excite its\nenergy nearly as much as does a hindrance to its satisfaction.\n[Recognition of a good deed, thankfulness, etc., regularly presuppose\nsublimation; they do not belong to the titanic aspect. A form of\nappreciation of this kindness however comes to mind. Towards the mother\nthere occurs on the part of the child, though it has been completely\noverlooked for a long time, very early and gradually increasing, a\nsexually-toned feeling, although the manifestations of this feeling are\nvery dim and at times may completely disappear. In this \u201clove\u201d is\ncontained a germ of desire, of erotic appropriation-to-self. Any woman in\nthe environment and especially the mother must needs supply the ideal of\nthe desired woman. In so far as the father is perceived as an obstacle to\nthe love towards the mother he must, in the elementary tendency, be killed\nto remove the obstacle, and there arises the murder impulse belonging to\nthe \u0152dipus Complex. [The child has no clear idea of death. It is only a\nmatter of wishing to have some one out of the way. If this primal motive\nappears to us subsequently as a \u201ckilling,\u201d it is again only because of the\nerror of superposition, just as in the later mentioned \u201crape.\u201d] In so far\nas the mother herself does not meet the desired tenderness or in refusing,\nacts as a corrective agent, while carrying on the education, she, too,\nbecomes an obstacle, a personality contrasting with the \u201cdear\u201d mother, a\ncontrast which plunges the psyche in anxiety and bitterness. Anxiety comes\nprincipally from the conflict of psychical tendencies, which result from\nthe same person being both loved and hated. The correlative to the denying\naction of the mother is to commit rape on her. Another cause of the\nattraction towards the mother besides the erotically toned one, is the\ndesire for her care, called forth by the hardships encountered elsewhere\nin the world. It is an indolence opposed to the duties of life. The\npropensity towards ease is psychologically a very important factor. The\nhome is in general the place of protection; the characteristic embodiment\nof this is pre\u00ebminently the mother. We speak of maternal solicitude but\nless of paternal solicitude. I have noted the solicitous mother type in\nthe story of the three feathers, where the mother toad bestows the gifts\nfrom the big box. In so far as the solicitous person refuses the requests\nmade of her and for reasons of necessity thrusts the child out into the\nworld, or in so far as any other obstacles (demands of life) stand in the\nway of the gratification of the lazy, \u201cfeed me\u201d state of mind, like the\nangel with the flaming sword before the entrance to paradise, so far the\nobstructing power appears as the type of the \u201cterrible\u201d mother, a picture\nwhose terribleness is yet intensified by the working of the incest\nconflict. In this aspect therefore the otherwise beloved mother is a\nhostile personality.\n\nTo the process of education on the part of the parents, felt as pedantry\nby the child, or to otherwise misunderstood action, he opposes a well\nknown defiance, and there results, as also from the attempt to change in\ngeneral the rough path of life, the hopeful attempt to get a creative\n\u201cimprovement,\u201d which I have already discussed. The wish to die sometimes\noccurs. Further the obstacles that stand in the way of the full erotic\nlife in the external world, in so far as they are insuperable or are not\novercome on account of laziness, lead to autoerotism. (That this is found\neven in early childhood is for the mechanism of the impulses, a\nside-issue. The scheme just given is not to be regarded as a historical or\nchronological development, but the tendencies are quite as intimately\nconnected with each other as with the acquisition of the psychical\nrestraints that are not generally brought to view; in separating them we\ncommit something like an error.)\n\nWe have considered the following main forces: 1. Removal of obstacles. 2.\nDesire for the solicitude of the parents. 3. Desire for the pleasurable\n[especially of the woman]. 4. Auto-erotism. 5-6. Improvement and\nre-creation. 7. Death wish. The following scheme shows the retrograde\n(titanic) as well as the anagogic aspect of these powers, which later\ncorresponds to an intro-determination of the types, and a species of\nsublimation of impulses.\n\nRETROGRADE ASPECT.               ANAGOGIC ASPECT.\n1. Killing of the father.        Killing of the old Adam.\n2. Desire for the mother         Introversion.\n(laziness).\n3. Incest.                       Love towards an Ideal.\n4. Auto-erotism.                 Siddhi.(4)\n5. Copulation with the mother.   Spiritual regeneration.\n6. Improvement.                  Re-creation.(5)\n7. Death wish.                   Attainment of the ideal.\n\nWe need not scent anything extraordinary behind these\nintro-determinations, as the scheme is here indeed only roughly sketched;\nthey take place in each and every one of us, otherwise we should be mere\nbeasts. Only they do not in every one of us rise to the intensity of the\nmystical life.\n\nA more careful inquiry into the mechanism of the psychic powers in the\ndevelopment of mysticism, would show in greater detail how everything that\nhappens is utilized toward intro-determination in the process of\neducation. It would be interesting as an example to discover the\napplication of the special senses to introversion and ascertain the fate\nof the sense qualities. It is quite remarkable what a prominent r\u00f4le\ntastes and smells often play in descriptions given by persons who have\nfollowed the path of mysticism. I mention the odor of sanctity and its\nopposite in the devilish, evil odor. The experimenter in magic\nStaudenmaier, who will be mentioned later, has established in his own case\nthe co\u00f6rdination of his partial souls (personifications, autonomous\ncomplexes) to definite bodily functions and to definite organs. Certain\nevil, partial souls, which appear to him in hallucinations as diabolical\ngoat faces, were connected with the function of certain parts of the lower\nintestine.\n\nMysticism stimulates a much more powerful sublimation of impulses than the\nconventional education of men. So it is not strange if intro-determination\ndoes not accomplish its desires quickly but remains fragmentary. In such\nunfortunate or fragmentary cases, the inward-determined powers show more\nthan mere traces of their less refined past. The heroes of such miscarried\nmysticism appear as rather extraordinary saints. So, for instance, Count\nvon Zinzendorf\u2019s warm love of the Savior has so much of the sensual\nflavor, with furthermore such decided perversities, that the outpourings\nof his rapture are positively laughable. Thus the pious man indulges his\nphantasy with a marked predilection for voluptuousness in the\n\u201cSeitenh\u00f6lchen\u201d (Wound in the Side) in Jesus\u2019 body and with an\nunmistakable identification of this \u201ccleft\u201d with the vulva.\n\nExamples of the poetical creations of Zinzendorf and his faithful\nfollowers are given:\n\n\n    So ever-sideways-squinting\n    So side-homesickness-feeling;\n    So lambs-hearts-grave-through crawling,\n    So lambs-sweat-trace-smelling.\n\n    So Jesus sweat-drop-yielding,\n    With love\u2019s fever trembling\n    Like the child full of spirit.\n    So corpse-air-imbibing,\n    So wound-wet-emitting,\n    So grave-fume-sniffing.\n\n    So martyr-lamb\u2019s heart-like,\n    So Jesus-boy-like,\n    So Mary Magdalene-like being,\n    Childlike, virgin-like, conjugal\n    Will the lamb keep us\n    Close to the kiss of his clefts.\n\n    With us Cross people\n    The closet of the side often is worth\n    The whole little lamb.\n    Ye poor sinners.\n    But deep, but deep within,\n    Yes deep, right deep within,\n    And whoever will be blessed\n    He wishes himself within\n    Into the dear rendezvous\n    Of all the darlings.\n    Ravishing little lamb.\n    I, poor little thing, I kiss the ring\n    On thy little ringer,\n    Thou wound of the spear\n    Hold thy little mouth near,\n    It must be kissed.\n    Lamb, say nothing to me in there\n    For this precious minute\n    Thou art mine only.\n\n\nOn this curiosity compare the psychological explanations of Pfister.\n(Frommigkeit G. Ludw. v. Zinzendorf.)\n\nReturning to the previously mentioned \u201cspiritual powers\u201d I should mention\nthat alchemy also attempts to include in a short schema the inventory of\npowers available for the Great Work. It uses different symbols for this\npurpose; one of the most frequent is the seven metals or planets. Whether\nI say with the astrologers that the soul (not the celestial spirit, which\nis derived from God) flowing in from the seven planets upon man, is\ntherefore composed of their seven influences, or if with the alchemists I\nspeak of the seven metals, which come together in the microcosm, it is of\ncourse quite the same, but expressed in another closely related symbol.\nThe metals are, as we know, incomplete and have to be \u201cimproved\u201d or \u201cmade\ncomplete.\u201d That means we must sublimate our impulses.\n\n\u201cFrom the highest to the lowest everything rises by intermediate steps on\nthe infinite ladder, in such manner that those pictures and images, as\noutgrowths of the divine mind, through subordinate divinities and demigods\nimpart their gifts and emanations to men. The highest of these are: Spirit\nof inquiry, power of ruling and mastering self, a brave heart, clearness\nof perception, ardent affection, acuteness in the art of exposition, and\nfruitful creative power. The efficient forces of all these God has above\nall and originally in himself. From him they have received the seven\nspirits and divinities, which move and rule the seven planets, and are\ncalled angels, so that each has received his own, distinct from the rest.\nThey share them again among the seven orders of demons subordinated to\nthem, one under each. And these finally transmit them to men.\u201d (Adamah\nBooz. Sieb. Grunds., p. 9 ff.)\n\nIn this enumeration the fundamental powers, whose partition varies\nexceedingly, already show a certain measure of intro-determination. If we\nwish to contrast their titanic with their anagogic aspect, we get\napproximately the following scheme, to which I add the familiar\nastrological characters of the seven planets.\n\nDestroying (castration).      [Symbol: Saturn] Introversion.\nMastery.                      [Symbol: Jupiter] Mastery of\n                              oneself.\nLove of combat.               [Symbol: Mars] Warring against\n                              oneself.\nLibido.                       [Symbol: Sol] Sublimated\n                              libido.\nSexual life, incest.          [Symbol: Venus] Regeneration.\nHypercriticism, fussing.      [Symbol: Mercury] Knowledge.\nJoy in change; Improvement.   [Symbol: Luna] Changing\n                              oneself.\n\n[Freud is of the opinion that the original inquisitiveness about the\nsexual secret is abnormally transformed into morbid over subtlety; and yet\ncan still furnish an impulsive power for legitimate thirst for knowledge.]\n\nBeside the partition of the fundamental powers according to the favorite\nnumber seven, there are to be sure in alchemy still other schemata with\nother symbols. We must furthermore continually keep in mind that the\nsymbols in alchemy are used in many senses.\n\nIn so far as the Constellations, as is often to be understood in the\nhermetic art, are fundamental psychic powers, it sounds just like\npsychoanalysis when Paracelsus expresses the view that in sleep the\n\u201csidereal\u201d body is in unobstructed operation, soars up to its fathers and\nhas converse with the stars.\n\nWith regard to intro-determination I must refer to my observations in the\nfollowing sections on the extension of personality. It is an important\nfact that those external obstructions which oppose the unrestrained\nunfolding of the titanic impulses are gradually taken up as constraints\ninto the psyche, which adopts those external laws, that would make life\npracticable. In so far as deep conflicts do not hinder it, there arises by\nthe operation of these laws a corresponding influence upon the\npropensities. Habit, however, can learn to carry a heavy yoke with love,\neven to make it the condition of life. I have just made the restriction:\nif conflicts do not hinder it; now usually these exist, even for the\nmystics; and the \u201cWork\u201d is above all directed toward their overcoming. For\nthe annihilation of the opposition, the weapons aimed outward in the\n\u201ctitanic\u201d phase must be turned inward; there and not outside of us is the\nconflict. [Here we see the actual intro-determination briefly mentioned\nabove.]\n\n\n\nB. Effects Of Introversion.\n\n\nIntroversion is no child\u2019s play. It leads to abysses, by which we may be\nswallowed up past recall. Whoever submits to introversion arrives at a\npoint where two ways part; and there he must come to a decision, than\nwhich a more difficult one cannot be conceived. The symbol of the abyss,\nof the parting of the ways, both were clearly contained in our parable.\nThe occurrence of the similar motive in myths and fairy tales is familiar.\nThe danger is obvious in that the hero generally makes an apparently quite\ntrivial mistake and then must make extraordinary efforts to save himself\nfrom the effects of these few trivial errors. One more wrong step and all\nwould have been lost.\n\nIntroversion accordingly presents two possibilities, either to gain what\nthe mystic work seeks, or to lose oneself.\n\nIn introversion the libido sinks into \u201cits own depths\u201d (a figure that\nNietzsche likes to use), and finds there below in the shadows of the\nunconscious, the equivalent for the world above which it has left, namely\nthe world of phantasy and memories, of which the strongest and most\ninfluential are the early infantile memory images. It is the child\u2019s\nworld, the paradise of early childhood, from which a rigorous law has\nseparated us. In this subterranean realm slumber sweet domestic feelings\nand the infinite hopes of all \u201cbecoming.\u201d Yet as Mephistopheles says, \u201cThe\nperil is great.\u201d This depth is seducing: it is the \u201cmother\u201d and\u2014death. If\nthe libido remains suspended in the wonder realm of the inner world the\nman has become but a shadow for the world above. He is as good as dead or\nmortally ill; if the libido succeeds however in tearing itself loose again\nand of pressing on to the world above, then a miracle is revealed; this\nsubterranean journey has become a fountain of youth for it, and from its\napparent death there arises a new productiveness. This train of thought is\nvery beautifully contained in an Indian myth: Once on a time Vishnu\nabsorbed in rapture (introversion) bore in this sleep Brahma, who\nenthroned on a lotus flower, arose from Vishnu\u2019s navel and was carrying\nthe Vedas, eagerly reading them. (Birth of creative thought from\nintroversion.) Because of Vishnu\u2019s rapture, however, a monstrous flood\novercame the world (swallowing up through introversion, symbolizing the\ndanger of entering into the mother of death). A demon profiting by the\ndanger, stole the vedas from Brahma and hid them in the deep. (Swallowing\nof the libido.) Brahma wakes Vishnu and he, changing into a fish, dived\ninto the flood, battled with the demon (dragon fight), conquered him and\nbrought the vedas up again. (Prize attained with difficulty.) (Cf. Jung,\nPsychology of the Unconscious.)\n\nThe marvel of the invigoration that can be attained in the successful\nissue of introversion is comparable to the effect that Ant\u00e6us felt on\ntouching his mother, the earth. The mother of men, to whom introversion\ncarries us, is the spirit of the race, and from it flows gigantic\nstrength. \u201cThis occasional retiring into oneself, which means a return to\nan infantile relation to the parent images, appears within certain limits\nto have a favorable effect upon the condition of the individual.\u201d Of this\nmine of power Stekel (Nerv. Angst., p. 375) writes: \u201cWhen mankind desires\nto create something big, it must reach down deep into the reservoir of its\npast.\u201d\n\nI wish now to quote a mystic philosopher. J. B. von Helmont (1577-1644)\nwrites: \u201cThat magic power of man which is operative outside of him lies,\nas it were, hidden in the inner life of mankind. It sleeps and rules\nabsolutely without being wakened, yet daily as if in a drunken stupor\nwithin us.... Therefore we should pray to God, who can be honored only in\nthe spirit, that is, in the inmost soul of man. Hence I say the art of the\nCabala requires of the soul that magic yet natural power shall, as it\nwere, after sleep has been driven away, be placed in the keeping of the\nsoul. This magic power has gone, to sleep in us through sin and has to be\nawakened again. This happens either through the illumination of the Holy\nGhost or a man himself can by the art of the Cabala produce this power of\nawakening himself at will. Such are called makers of gold [nota bene!]\nwhose leader (rector) is, however, the spirit of God.... When God created\nthe soul of man he imparted to it fundamental and primal knowledge. The\nsoul is the mirror of the universe and is related to all Being. It is\nillumined by an inner light, but the storm of the passions, the\nmultiplicity of sensuous impressions, and other distractions darken this\nlight, whose beams are spread abroad only, if it burns alone and if all in\nus is in harmony and peace. If we know how to separate ourselves from all\nexternal influences and are willing to be led by this inner light, we\nshall find pure and true knowledge in us. In this state of concentration\nthe soul distinguishes all objects to which it directs its attention. It\ncan unite with them, penetrate their nature, and can itself reach God and\nin him know the most important truths.\u201d (Ennemoser, Gesch. d. Mag., pp.\n906, 914.)\n\nStaudenmaier, who has experimented on himself magically to a great extent\nand has set down his experiences recently in the interesting book, \u201cDie\nMagie als experimentelle Naturwissenschaft,\u201d thinks he has observed that\nthrough the exercise that he carries on, and which produces an intense\nintroversion, psychophysical energies are set free that make him capable\nof greater efficiency. Specifically, an actual drawing upon the nerve\ncenters unused in the conscious function of the normal man of to-day would\nbe available for intellectual work, etc. So, as it were, a treasure can be\ngained (by practices having a significant introversion character), a\ntreasure which permits an increased thinking and feeling activity. If\nStaudenmaier, even in the critical examination of his anomalous functions,\ncan be influenced by them, it would be a great mistake to put them aside\nsimply as \u201cpathological.\u201d\n\nEnnemoser says of the danger of introversion (l. c., p. 175): \u201cNow where\nin men of impure heart, through the destructive natural powers and evil\nspiritual relations, the deepest transcendental powers are aroused, dark\npowers may very easily seize the roots of feeling and reveal moral\nabysses, which the man fixed in the limits of time hardly suspects and\nfrom which human nature recoils. Such an illicit ecstasy and evil\ninspiration is at least recognized in the religious teachings of the Jews\nand Christians, and the seers of God describe it as an agreement with hell\n(Isaiah XXVIII, 15).\u201d\n\nWhence comes the danger? It comes from the powerful attraction for us of\nthat world which is opened to us through introversion. We descend there to\nwhet our arms for fresh battles, but we lay them down; for we feel\nourselves embraced by soft caressing arms that invite us to linger, to\ndream enchanting dreams. This fact coincides in large part with the\npreviously mentioned tendency toward comfort, which is unwilling to forego\nchildhood and a mother\u2019s careful hands. Introversion is an excellent road\nto lazy phantasying in the regressive direction.\n\nAmong psychopathologists Jung especially has of late strongly insisted\nupon the dangerous r\u00f4le of indolence. According to him the libido\npossesses a monstrous laziness which is unwilling to let go of any object\nof the past, but would prefer to retain it forever. Laziness is actually a\npassion, as La Rochefoucauld brilliantly remarks: \u201cOf all the passions the\nleast understood by us is laziness; it is the most indefatigable and the\nmost malign of them all, although its outrages are imperceptible.\u201d \u201cIt is\nthe perilous passion affecting the primitive man more than all others,\nwhich appears behind the suspicious mask of the incest symbols, from which\nthe fear of incest has driven us away, and which above all is to be\nvanquished under the guise of the \u2018dreaded mother.\u2019 [Vide, Note D. To\navoid a wrong conception of this quotation it must be noted that laziness\nis, of course, not to be regarded as the only foundation of incest\nsymbolism.] She is the mother of infinite evils, not the least of them\nbeing the neurotic maladies. For especially from the vapor of remaining\nlibido residues, those damaging evils of phantasy develop, which so\nenshroud reality that adaptation becomes well nigh impossible.\u201d (Jung,\nPsychology of the Unconscious.)\n\nThat the indolent shrinking back from the difficulties of life is\nindicated so frequently in psychology and in mythology by the symbol of\nthe mother is not surprising, but I should yet like to offer for a\nforceful illustration an episode from the war of Cyrus against Astyages\nwhich I find recorded in Dulaure-Krauss-Reiskel (Zeugg., p. 85.) After\nAstyages had aroused his troops, he hurled himself with fiery zeal at the\narmy of the Persians, which was taken unawares and retreated. Their\nmothers and their wives came to them and begged them to attack again. On\nseeing them irresolute the women unclothed themselves before them, pointed\nto their bosoms and asked them whether they would flee to the bosoms of\ntheir mothers or their wives. This reproachful sight decided them to turn\nabout and they remained victorious.\n\nOn the origin of the mythological and psychological symbol of the dreaded\nmother: \u201cStill there appears to reside in man a deep resentment, because a\nbrutal law once separated him from an impulsive indulgence and from the\ngreat beauty of the animal nature so harmonious with itself. This\nseparation is clearly shown in the prohibition of incest and its\ncorollaries (marriage laws). Hence pain and indignation are directed\ntoward the mother as if she were to blame for the domestication of the\nsons of men. In order not to be conscious of his desire for incest (his\nregressive impulse toward animal nature) the son lays the entire blame on\nthe mother, whence results the image of the \u2018dreaded mother.\u2019 \u2018Mother\u2019\nbecomes a specter of anxiety to him, a nightmare.\u201d (Jung, Psychology of\nthe Unconscious.)\n\nThe snake is to be regarded as a mythological symbol (frequent also in\ndream life) for the libido that introverts itself and enters the perilous\ninterdicted precinct of the incest wish (or even only the life shirking\ntendency); and especially (though not always valid) is this conception in\nplace, if the snake appears as a terrifying animal (representative of the\ndreaded mother). So also the dragon is equivalent to the snake, and it\ncan, of course, be replaced by other monsters. The phallic significance of\nthe snake is, of course, familiar enough; the snake as a poisonous\nterrible animal indicates, however, a special phallus, a libido burdened\nwith anxiety. Jung, who has copious material with which to treat this\nsymbolism, calls the snake really a \u201cnegative phallus,\u201d the phallus\nforbidden with respect to the mother, etc. I would recall that alchemy,\ntoo, has the symbol of the snake or the dragon, and used in a way that\nre\u00ebnforces the preceding conception. It is there connected with the\nsymbols of introversion and appears as \u201cpoisonous.\u201d The anxiety serpent is\nthe \u201cguardian of the threshold\u201d of the occultists; it is the treasure\nguarding dragon of the myth. In mystic work the serpent must be overcome;\nwe must settle with the conflict which is the serpent\u2019s soul.\n\nAlso the mystic yoga manuals of the Hindus know the symbol of the serpent,\nwhich the introverting individual has to waken and to overcome, whereupon\nhe comes into possession of valuable powers. These serpents [kundalini]\nare considered by the Yogi mystics as an obstacle existing in the human\nbody that obstructs certain veins or nerves (the anatomy of the Hindu\nphilosophers is rather loose here), and by this means, if they are freed,\nthe breath of life (pr\u0101na) sends wondrous powers through the body. The\nmain path in the body which must be freed for the increased life-energies\nis generally described as the susumna (as far as I know, it is not yet\ncleared up whether the aorta abdominalis or the spine has furnished the\nanatomical basis for the idea of the central canal), and is the middle way\nbetween two other opposed canals of the breath, which are called pingala,\nthe right, and ida, the left. (Here, too, note by the way, appears the\ncomparison of opposites.) I quote now several passages on the kundalini\nand its significance at the beginning of the mystical work.\n\n\u201cAs Ananta, the Lord of Serpents, supports this whole universe with its\nmountains and its forests, so kundalini is the main support of all the\nyoga practices. When kundalini is sleeping it is aroused by the favor of\nthe guru [spiritual teacher], then all of the lotuses [lotus here stands\nfor nerve center] and granthis [swallowings, nerve plexus?] are pierced.\nThen prana goes through the royal road, susumna. Then the mind remains\nsuspended and the yogi cheats death.... So the yogi should carefully\npractice the various mudras [exercises] to rouse the great goddess\n[kundalini] who sleeps closing the mouth of susumna.\u201d (Hatha Yoga Prad.,\nIll, 1-5.) \u201cAs one forces open a door [door symbolism] with a key [the\n\u2018Diederich\u2019 of the wanderer in the parable] so the yogi should force open\nthe door of moksa [deliverance] by the kundalini. The Paramesoari [great\ngoddess] sleeps, closing with her mouth the hole through which one should\ngo to the brahmarandhra [the opening or place in the head through which\nthe divine spirit, the Brahma or the Atman, gets into the body; the\nanatomical basis for this na\u00efve idea may have been furnished by one of the\nsutures of the skull, possibly the sutura frontalis; the brahmarandhra is\nprobably the goal of the breath that passes through the susumna that is\nbecoming free.] where there is no pain or misery. The kundalini sleeps\nabove the kanda. [The kanda, for which we can hardly find a corresponding\norgan, is to be found between the penis and the navel.] It gives mukti to\nthe yogis and bondage to the fools. [See later the results of\nintrospection.] He who knows her, knows yoga. The kundalini is described\nas being coiled like a serpent. He who causes that sakti [probably, power]\nto move ... is freed without doubt. Between the Ganges and the Yamuna [two\nrivers of India, which are frequently used symbolically, probably for the\nright and the left stream of the breath of life, ingala and ida, cf. what\nfollows] there sits the young widow [an interesting characterization of\nthe kundalini] inspiring pity. He should despoil her forcibly, for it\nleads one to the supreme seat of Vishnu. Ida is the sacred Ganges and\npingala the Yamuna. Between ida and pingala sits the young widow\nkundalini. You should awake the sleeping serpent [kundalini] by taking\nhold of its tail. That sakti, leaving off sleep, goes up forcibly.\u201d\n(Hatha-Yoga, Prad., III, 105-111.) Ram Prasad (\u201cNature\u2019s Finer Forces,\u201d p.\n189) writes about the kundalini: \u201cThis power sleeps in the developed\norganism. It is that power which draws in gross matter from the mother\norganism through the umbilical cord and distributes it to the different\nplaces, where the seminal prana gives it form. When the child separates\nfrom the mother the power goes to sleep.\u201d Here the kundalini sakti appears\nclearly in connection with the mother. Siva is the god [father image] most\npeculiar to the yogis. The wife of Siva, however, is called Kundalini.\n\nMythologically expressed, introversion proceeds well if the hero defeats\nthe dragon. If this does not happen, an unsuccessful issue is the result;\nthe man loses himself. In my opinion this losing of self is possible in\ntwo ways, one active, the other passive. In all there would then be three\nterminations of introversion. The good conclusion is the entrance into the\ntrue mystical work, briefly, mysticism. The bad conclusions are the active\nway of magic and the passive one of schizophrenia (introversion\npsychosis). In the first case there is consummated an inner reunion, in\nthe other two cases a losing of self; in magic one loses oneself in\npassions, for which one wishes to create satisfaction magically, absolving\noneself from the laws of nature; in the case of mental malady the sinking\ndevelops into laziness, a spiritual death. The three paths followed by the\nintroverting individual correspond roughly to these three other\npossibilities of life, work (morality), crime, suicide. These three\npossibilities are, of course, recognized by the hermetic art; it\nrecognizes three fundamental powers, which can give no other result\npsychically. Two of these principles are mutually opposed (in the\nunpurified condition of the material). We know them quite well as [Symbol:\nFire] and [Symbol: Water], etc. The third principle lies evenly between\nthe other two, like the staff of Hermes between the two serpents. So the\nsymbol [Symbol: Mercurius], as Hermes\u2019 staff with the serpents, precisely\nunites all three. In this aspect the three qualities or constituents of\nmatter (prakrti) may at once be substituted for the three fundamental\npowers of alchemy according to the Hindu samkhya doctrine. Sattva, Rajas,\nTamas, are translated (by Schroeder) by \u201cpurity, passion, darkness.\u201d\n\nIn the Bhagavad-Gita it is said of the happiness that these three grant:\n\n\n    \u201cWhere one rests after earnest work and arrives at the end of\n                toil,\n    Fortune, which appears poison at first, finally is like nectar.\n    Such a fate is truly good, procured through cheerfulness of\n                spirit. [Sattva.]\n    Fortune that first shows like nectar, and finally appears as\n                poison,\n    Chaining the senses to the world, belongs to the realm of passion.\n                [Rajas.]\n    Fortune that immediately and thereafter strikes the soul with\n                delusion,\n    In sleep, indolence, laziness, such Fortune belongs to darkness.\u201d\n                [Tamas.]\n\n\n\u201cPassion\u201d and \u201cdarkness,\u201d Rajas and Tamas, (in alchemy indicated by\n[Symbol: Fire] and [Symbol: Water], also often by [Symbol: Mars] and\n[Symbol: Venus]) indicate the wrong way, the peril in introversion. They\nlead to what Gorres (Christl. Myst.) describes as the \u201cdemoniac\u201d mysticism\nas opposed to the divine mysticism. All mystic manuals warn us of the\nwrong way and emphasize often that we can easily lose the way even where\nthere is good intention. The evil one knows how, by illusions, to make the\nfalse way deceptively like the right one, so that the righteous man, who\nis not on his guard, may get unsuspectingly into the worst entanglements.\nCareful examination of himself, exact observation of the effect of the\nspiritual exercises, is to be laid to heart by every one. Yet powers come\ninto play that have their roots in the deepest darkness of the soul (in\nthe unconscious) and which are withdrawn from superficial view. [After\nthis had been written I read a short paper of Dr. Karl Furtm\u00fcller,\nentitled \u201cPsychoanalyse und Ethik,\u201d and find there, p. 5, a passage which\nI reproduce here on account of its agreement with my position. I must\nstate at the outset that according to Furtm\u00fcller, psychoanalysis is\npeculiarly qualified to arouse suspicion against the banal conscience,\nwhich leads self-examination into the realm of the conscious only, with\nneglect of the unconscious impulses, which are quite as important for the\nperformance of actions. The passage of interest to us here reads: \u201cThere\nis no lack of intimation that these fundamental facts which place the\nwhole of life in a new perspective, were recognized or suspected even in\nearlier times. If early Christianity believed that demons could overpower\nthe heart of man in the sense that they assumed the voice of God, and the\nman believed that, while really doing the devil\u2019s work he was doing the\nwork of God, then that sounds like a symbolic representation of the play\nof the forces that are described above.\u201d The play of these forces was\nindeed known to cultivated religious peoples of all times. As for\nChristianity, what the author asserts of its beginnings can be accepted as\ntrue for a much earlier time. We already know that one of the first works\nof mysticism consists in the education of the conscience, in a most subtle\npurification of this judicial inner eye. The claims of the psychoanalyst\nare there fulfilled to the uttermost.] Instead of many examples I gladly\nquote a single one, but an instructive exposition by Walter Hitton, a\ngreat master of the contemplative life, from his \u201cScala Perfectionis\u201d as\nBeaumont (Tract. v. Gust. pub. 1721, pp. 188 ff.) renders it. Thus he\nwrites: \u201cFrom what I said we can to some extent perceive that visions and\nrevelations, or any kind of spirit in bodily appearance, or in the\nimagination in sleep or waking, or any other sensation in the bodily\nsenses that are, as it were, spiritually performed, either through a sound\nin the ears or taste in the mouth or smell in the nose, or any other\nperceptible heat of fiery quality that warms the breast or any other part\nof the body, or any other thing that can be felt by a bodily sense, even\nif it is not so refreshing and agreeable, all this is not contemplation or\nobservation; but in respect of the spiritual virtues, and those of\ncelestial perception and love towards God, which accompany true\ncontemplation, only evil secondary matters, even if they appear to be\nlaudable and good. All such kinds of sensation may be good if produced by\na good angel, but may, however, proceed in a deceptive manner, from the\nimpositions of a bad angel, if he disguises himself as an angel of light.\nFor the devil can imitate in bodily sensations exactly the same things\nthat a good angel can accomplish. Indeed, just as the good angels come\nwith light, so can the devil do also. And just as he can fabricate this in\nthings that appear to the eyes, so he can bring it to pass in the other\nsenses. The man who has perceived both can best say which is good and\nwhich is evil. But whoever knows neither or only one, can very easily be\ndeceived.\u201d\n\nExternally, in the sense quality, they are all similar, but internally\nthey are very different. And therefore we should not too strongly desire\nthem, nor lightly maintain that the soul can distinguish between the good\nand evil by the spirit of difference, so that it may not be deceived. As\nSt. John says: \u201cBelieve not every spirit, but prove it first whether it be\nof God or not.\u201d And to know whether the perception of the bodily sense is\ngood or evil, Hitton gives the following rule:\n\n\u201cIf ye see an unusual light or brilliance with your bodily eye, or in\nimagination, or if ye hear any wonderful supernatural sound with your\nears, or if ye perceive a sudden sweet taste in your mouths or feel any\nwarmth in your breasts, like fire, or any form of pleasure in any part of\nyour body, or if ye see a spirit in a bodily form, as if he were an angel\nto fortify or instruct you, or if any such feeling that you know comes not\nfrom you or from a physical creature, then observe yourselves with great\ncare at such a time and consider the emotions of your heart prudently. For\nif ye become aware by occasion of pleasure or satisfaction derived from\nsuch perception, that your hearts are drawn away from the contemplation of\nJesus Christ and from spiritual exercises: as from prayer, and knowledge\nof yourselves and your failings, and from the turning in towards virtue\nand spiritual knowledge and perception of God, with result that your heart\nand your inclinations, your desire and your repose depend chiefly on the\nabove mentioned feeling or sight, in that ye therefore retain them, as if\nthat were a part of the celestial joy or angelic bliss, and therefore your\nthoughts become such that ye neither pray nor can think of anything else,\nbut must entirely give way to that, in order to keep it and satisfy\nyourself with it, then this sensation is very much to be suspected of\ncoming from the Enemy; and therefore were it ever so wonderful and\nstriking, still renounce it and do not consent to accept it. For this is a\nsnare of the Enemy, to lead the soul astray by such bodily sensation or\nagreeableness of the senses, and to trap it in order to hurl it into\nspiritual arrogance and false security, which happens if it flatters\nitself as if it enjoyed celestial bliss and on account of the pleasure it\nfeels were already half in paradise, while it is still in fact at the gate\nof hell, and therefore through pride and presumptuousness may have fallen\ninto error, heresy, fanaticism and other bodily or spiritual disaster.\n\n\u201cIn case, however, that these things do not result in leading away your\nheart from spiritual exercises, but cause ye to become ever more devout\nand more ardent in prayer and more wise to cultivate spiritual thoughts;\nif ye are at first astonished but nevertheless your heart turns back and\nis awakened to greater longing for virtue and your love toward God and\nyour neighbor increases more and more, and makes you ever meeker in your\nown eyes; then you may infer from this sign that it is of God and comes\nfrom the presence and action of a good angel, and comes from the goodness\nof God, either for comfort to simple pious souls to increase their trust\nin and longing for God, and because of such a strengthening to seek more\nthoroughly for the knowledge and love of God. Or if they are perfect that\nperceive such a pleasure, it appears to them somewhat like a foretaste and\nshadow of the transfiguration of the body which it may expect in the\ncelestial bliss.\u201d However, I do not know whether such a man can be found\non earth.\n\n\u201cHe continues: Of this method of distinguishing between the works of the\nspirits, Saint John (I John IV, 3) speaks in his epistle: \u2018Every spirit\nthat confesseth not that Jesus Christ is come in the flesh is not of God\u2019\n(or as it is translated by Luther: \u2018Who does not recognize that Jesus\nChrist is come into the flesh\u2019). This union and connection of Jesus with\nthe human soul is caused by a good will and a zealous striving toward him,\nwhich alone desires to possess him and to view him spiritually in his\nblessedness. The greater this longing the more closely is Jesus united\nwith the soul, and the less the longing, the more loosely is he bound to\nhim. So every spirit or every sensation that diminishes this longing, and\ndraws it away from the steadfast contemplation of Jesus Christ and from\nsighing and longing like a child for him, this spirit will release Jesus\nfrom the soul, and therefore it is not from God but the activity of the\nEnemy. But if a spirit or a sensation increases this desire, fastens the\nbonds of love and devotion closer to Jesus, raises the eyes of the soul to\nspiritual knowledge more and more, and makes the heart ever meeker, this\nspirit is from God.\u201d\n\nIn many of the modern theosophic introversion methods, borrowed from the\nHindu yoga doctrines, we find the exhortation to attach no importance to\nthe marvels appearing beside the real prize, indeed to regard them as a\npernicious by-product. The Hindu doctrine calls them Siddhi. Walter Hitton\nspeaks of them as \u201cinferior subordinate matters.\u201d From the description of\nthem it appears that they are phantastic appearances, which partly flatter\nthe wish for power, partly other wishes. [See Note E at the end of this\nvolume.] The Siddhi are qualified to captivate weak minds with their\njugglery. Erotic experiences are connected very easily with them because,\ngoing over into the regressive phase, they show their \u201ctitanic\u201d\ncountenances. I have with some daring, but not without right, just cited\nthe Siddhi as the anagogic equivalent of autoerotism. The regressive\nphase, however, appears as soon as one indulges in the gratification of\nthe Siddhi. It is not the Siddhi themselves that are the evil (I regard\nthem indeed as anagogic), but the losing of oneself in them. They can be\nboth divine and diabolic. That depends on one\u2019s attitude towards them.\n\nIn the result of introversion, the diabolic mysticism is opposed, as we\nsaw, to the divine. The true mysticism is characterized by the extension\nof personality and the false by the shrinking of personality. We can also\nsay, by an extension or shrinking of the sphere of interest that\ndetermines the socially valuable attitude. I say advisedly \u201csphere of\ninterest,\u201d for mysticism in the end will not merely fulfill the social law\nwithout love, but it labors for the bringing out of this very love. It is\nnot satisfied with superficially tincturing the substance into gold (i.e.,\namong other meanings, to get man to do good externally); but it would\nchange the substance completely, make it gold through and through (i.e.,\nto orient the entire impulse power of man for good, so that he desires\nthis good with the warmth of love and therefore finds his good fortune in\nvirtue). Only the good and not the good fortune is chosen as the leading\nstar, as I must note in order to avoid a misconception about the hermetic\nprocedure. Happiness arises only at a certain point, and seems to me like\na fruit ripened in the meantime. The most subtle representatives of this\ndoctrine among the alchemists are not so far, after all, from the Kantian\nethics.\n\nAlchemistic ethics presupposes that there is an education, an ennobling of\nthe will. The person that wills can learn to encompass infinitely much in\nhis ego. [Cf. Furtm\u00fcller (Psychoanalyse und Ethik, p. 15): \u201cThe individual\ncan ... make the commands of others his own.\u201d He quotes Goethe (Die\nGeheimnisse):\n\n\n    From the law which binds all being\n    The man is freed who masters himself.\n\n\nThe poles of shrinking and extension are the following: The magician and\nthe pathological introversionist contract the sphere of their interest\nupon the narrowest egoism. The mystic expands it immensely, in that he\ncomprises the whole world in himself. The person egotistically entering\ninto introversion can preserve his happiness only by a firm self-enclosure\nbefore the ever threatening destruction; the mystic is free. The mystic\u2019s\nfortune consists in the union of his will with the world will or as\nanother formula expresses it, in the union with God. [On the freeing\neffect of the merging of one\u2019s own will into a stronger cf. my essays Jb.\nps. F., III, pp. 637 ff., and IV, p. 629.] This fortune is therefore also\nimperishable (gold). The reader must always bear in mind that the mystic\nnever works on anything but on the problem of mankind in general; only he\ndoes so in a form of intensive life, and it may indeed be the case that\nthe powers which introversion furnish him, actually make possible a more\ndynamic activity and a greater result. For my part I am strongly inclined\nto believe it.\n\nOn the extension of personality, some passages from the Discourses on\nDivinity in the Bhagavad-Gita:\n\n\n    \u201cWho sees himself in all being and all being in himself,\n    Whoever exercises himself in devotion and looks at all\n                impartially,\n    Whoever sees me everywhere, and also sees everything in me,\n    From him I can never vanish nor he from me.\u201d VI, 29f.\n    \u201cWhoever discovers in all the modes of life the very exalted lord,\n    Who does not fail when they fail\u2014he who recognizes that, has\n                learned well,\n    For whosoever recognizes the same lord as the one who dwells in\n                all,\n    Wounds not the self through the self, and travels so the highest\n                road.\u201d XIII 27f.\n\n\nThese passages elucidate the progressive function of the idea of God in\nthe \u201cwork.\u201d Incidentally, I believe that the devotional doctrines (Yoga)\nwhich are theoretically based on the Samkhya philosophy that originated\nwithout a God, has for good practical reasons taken the idea of isvara\n(God) into its system. Concentration requires an elevated impalpable\nobject as an aim. And this object must have the property of being above\nevery reach of the power to grasp and yet apparently to seem attainable.\nGod has furthermore the functions of the bearer of conflicts and hopes. At\nthe beginning of the work indeed the obstructing conflicts still exist. A\ncertain unburdening is accomplished by leaving the conflict to the\ndivinity, and frees the powers that were at first crippled under the\npressure of the conflicts. [Cf. Jung\u2019s Psychology of the Unconscious,\nFreud Kl. Schr., II, p. 131.]\n\n\n    \u201cThen throw on me all thy doings, thinking only on the highest\n                spirit,\n    Hoping and desiring nothing, so fight, free from all pain.\u201d Bh. G.\n                III 30.\n    \u201cWhose acts without any bias and dedicates all his activity to God\n    Will not be stained with evil [is therefore free from conflicts]\n                as the lotus leaf is not stained by the water.\u201d V 10.\n\n\nThe idea of the education of the will has, of course, been familiar for a\nlong time to ethical writers, even if it has at times been lost sight of.\n\nAristotle is convinced that morality arises from custom and convention.\n\u201cAs we learn swimming only in water, and music by practice on an\ninstrument, so we become righteous by righteous action and moderate and\ncourageous by appropriate acts. From uniform actions enduring habits are\nformed, and without a rational activity no one becomes good ... being good\nis an act. Good is never by nature; we become good by a behavior\ncorresponding to a norm. We possess morality not by nature but against\nnature. We have the disposition to attain it ... we must completely win it\nby habit. As Plato says, in agreement with this, the proper education\nconsists in being so led from youth upward, as to be glad and sorry about\nthe things over which we should be glad and sorry. But if by a course of\naction in accordance with custom, a definite direction of the will has\nbeen secured, then pleasure and pain are added to the actions that result\nfrom the will and, as it were, as signs, that here a new nature is\nestablished in man.\u201d (Jodl. Gesch. d. Eth., I, pp. 44 ff.) \u201cThe energy and\nthe proud confidence in human power with which Aristotle offers to man his\nwill and character formation as his own work, the emphasis with which he\nhas opposed to the quietistic \u2018velle non discitur\u2019 (we cannot educate\nvolition nor learn to will, as later pessimistic opinions have expressed\nit axiomatically) with the real indispensability and at the same time the\npossibility of the formation of the will; this contention is admirable and\nquite characteristic of the methods of thought of ancient philosophy at\nits height.\u201d (Jodl., l. c., p. 49.) [Velle non discitur has been\npopularized by Schopenhauer.]\n\nIn Philo and the related philosophers there appears quite clearly the\nthought that gained such wide acceptance later among the Christian\nascetics, that the highest development of moral strength was attainable\nonly through a long continued and gradually increasing exercise, an\nethical gymnastics. Philo, moreover, uses the word Askesis to describe\nwhat elsewhere had been described as bodily exercise. The occidental\nspiritual exercise corresponds to the Hindu yoga.\n\nIn the domestication of man through countless generations, social\ninstincts must have been established, which appear as moral dispositions.\nI recall the moral feeling in Shaftesbury. The social life of man, for\ninstance, plays with Adam Smith a significant r\u00f4le, and yet even with him\nthe moral law is not something ready from the very beginning, not an\ninnate imperative, but the peculiar product of each individual. The\ndevelopment of conscience receives an interesting treatment by Smith.\nThere takes place in us a natural transposition of feelings, mediated\nthrough sympathy, which arouse in each of us the qualities of the other,\nand we can say \u201cthat morality in Smith\u2019s sense, just as Feuerbach taught\nlater, is only reflected self-interest, although Smith himself was quite\nunwilling to look at sympathy as an egotistic principle. By means of a\nprocess that we can almost call a kind of self-deception of the\nimagination, we must look at ourselves with the eyes of others, a very\nsensible precaution of nature, which thus has created a balance for\nimpulses that otherwise must have operated detrimentally. [Bear in mind\nwhat I have said above about intro-determination.] This transposition\nwhich sympathy effects we cannot escape; it itself appears when we know\nthat we are protected from the criticism of another by the complete\nprivacy of our own doings. It alone can keep us upright when all about us\nmisunderstand us and judge us falsely. For the actual judgments of another\nabout us form, so to speak, a first court whose findings are continually\nbeing corrected by that completely unpartisan and well informed witness\nwho grows up with us and reacts on all our doings.\u201d (Jodl., l. c., I, pp.\n372 ff.)\n\nThe derivation of the moral from selfish impulses by transposition does\nnot resolve ethics into egoism, as Helvetius would have us believe. It is\n\u201ca caricature of the true state of things to speak of self-interest, when\nwe have in mind magnanimity and beneficence, and to maintain that\nbeneficence is nothing but disguised selfishness, because it produces joy\nor brings honor to the person that practices it.\u201d (L. c., p. 444.)\n\nThe ethical evolution which takes place as an extension of personality\ndemands, the more actively it is practiced, the removal of resistances\nwhich operate against the expansion of the ego. It cannot be denied that\nhostile tendencies, which are linked with pusillanimous views, are always\non hand and create conflicts. If they were not, the moral task would be an\neasy one. Now as man cannot serve two masters, so in the personal\npsychical household, the points of view which have been dethroned, as far\nas they will not unite with the newly acquired ones, must be killed, and\nousted from their power. Most of all must this process be made effective\nif the development is taken up intensively in the shape of introversion.\nIt must appear also in the symbolism.\n\nAlready in the lecanomantic experiments we are struck by the dying of the\nfigure (old man) that represents the old form of conscience that has been\novercome. It is that part of Lea\u2019s psyche that resists the new, after the\nmanner of old people (father type). In order that the new may be\nsuppressed, it must be immolated; at every step in his evolution man must\ngive up something; not without sacrifice, not without renunciation, is the\nbetter attained. The sacrifice must come, of course, before the new\nreformed life begins. The hermetic representations do not indeed always\nfollow chronological order, yet the sacrifice is usually placed at the\nbeginning, as introversion. In the parable the wanderer kills the lion,\nwell at the beginning. He sacrifices something in so doing. He kills\nhimself, i.e., a part of himself, in order to be able to rise renewed\n(regenerated). This process is the first mystical death, also called by\nthe alchemists, putrefaction or the blacks. This death is often fused with\nthe symbol of introversion, because both can appear under the symbol of\nthe entrance into the mother or earth. Only by closer examination can it\nsometimes be seen which process is chiefly intended.\n\n\u201cAnd that shalt thou know my son, whoso does not know how to kill, and to\nbring about a rebirth, to make the spirits revive, to purify, to make\nbright and clear ... he as yet knows nothing and will accomplish nothing.\u201d\n(Siebengestirn, p. 21.)\n\n\u201cThese are the two serpents sent by Juno (which is the metallic nature)\nwhich the strong Hercules (i.e., the wise man in his cradle) has to\nstrangle, i.e., to overpower and kill, in order in the beginning of his\nwork to have them rot, be destroyed and to bear.\u201d (Flamel, p. 54.)\n\nAgain and again the masters declare that one cannot attain to true\nprogress except by means of the blacks, death and putrefaction.\n\nIn the \u201cClavis philosophiae et alchymiae Fluddanae,\u201d of the year 1633, we\nread: \u201cKnow then that it is the duty of spiritual alchemy to mortify and\nto refine all obscuring prejudice as corruptible and vain, and so break\ndown the tents of darkness and ignorance, so that that imperishable but\nstill beclouded spirit may be free and grow and multiply in us through the\nhelp of the fiery spirit, full of grace, which God so kindly moistened, so\nas to increase it from a grain to a mountain. That is the true alchemy of\nwhich I am speaking, that which can multiply in me that rectangular stone,\nwhich is the cornerstone of my life and my soul, so that the dead in me\nshall be awakened anew, and arise from the old nature that had become\ncorrupted in Adam, as a new man who is new and living in Christ, and\ntherefore in that rectangular stone....\u201d\n\nTo the \u201csacrifice\u201d of the person introverting, Jung devotes an entire\nchapter in his Psychology of the Unconscious, Chapt. IV. A brief r\u00e9sum\u00e9 of\nit would show that by the sacrifice is meant the giving up of the mother,\ni.e., the disclaiming of all bonds and limitations that the soul has\ncarried over from childhood into adulthood. The victory over the dragon is\nequivalent to the sacrificing of the regressive (incestuous) tendency.\nAfter we have sought the mother through introversion we must escape from\nher, enriched by the treasure which we have gotten.\n\nThe sacrifice of a part of ourself (killing of the dragon, the father,\netc.) is, as Jung points out, represented also in mythology by the\nshooting with sharp arrows at the symbol of the libido. The symbol of the\nlibido is generally a sun symbol. Now it is particularly noteworthy that\nthe VIII key of the alchemist Basilius Valentinus (see figure 3, p. 199)\nshows arrows being shot, which are aimed at the [Symbol: sun] (this libido\nsymbol par excellence) that is aptly used as a \u201ctarget.\u201d Death is clearly\nenough accentuated and correlated with the sinking of the corns of wheat\ninto the earth. [John XII, 24, 25, Verily, verily, I say unto you, Except\na corn of wheat fall into the ground and die, it abideth alone; but if it\ndie, it bringeth forth much fruit. He that loveth his life shall lose it;\nand he that hateth his life in this world shall keep it unto life\neternal.] As this rises, so also will the dying mystic rise. The grave\ncrosses have the form [Symbol: Fire] ([Symbol: Sulphur]); they show that\nthe interred one is a certain sulphur, the impure sulphur, willfulness.\nThe birds, from which we are to protect the grain, may in the end be the\nSiddhi; they are, in the introversion form of the religious work, what\nwould otherwise be merely \u201cdiversions\u201d or \u201cdissipations.\u201d\n\nThe mystical death is the death of egoism (in Hindu terminology ahamk\u0101ra).\nJacob Boehme writes in his book of the true atonement, I, 19: \u201c...\nAlthough I am not worthy, [Jesus] take me yet in thy death and let me only\nin thy death die my death; still strike thou me in my acknowledged\nselfishness to the ground and kill my selfishness by thy death....\u201d In the\nMysterium Magnum, XXXVI, 74, 75: \u201c... We exalt not the outspoken word of\nthe wisdom of God, but only the animal will to selfishness and egoism\nwhich is departed from God, which honors itself as a false God of its own\nand may not believe or trust God (as the Antichrist who has placed himself\nin God\u2019s stead); and we teach on the contrary that the man of the\nAntichrist\u2019s image shall wholly die so that he may be born in Christ of a\nnew life and will, which new will has power in the perfect word of nature\nwith divine eyes to see all the miracles of God, both in nature and\ncreature, in the perfect wisdom. For as dies the Antichrist in the soul,\nso rises Christ from the dead.\u201d\n\nIn the hermetic book, \u201cGloria Mundi,\u201d it is related of Adam that he would\nhave been able, if he had not acted contrary to God, to live 2000 years in\nparadise and would then have been taken up into heaven; but he had drawn\non himself death, sickness and calamity. Only through the grace of God was\nhe given a partial knowledge of the powers of things, of herbs and\nremedies against manifold infirmities. \u201cWhen, however, he could no longer\nmaintain himself by the medicinal art [in paradise] he sent his son Seth\nforth to paradise for the tree of life, which he received, not physically,\nbut spiritually. Finally he desired the oil of compassion, whereupon by\nthe angels, at God\u2019s command to give the oil, the promise was given and\nthereupon the seed of the oil tree sent, which seed Seth planted on his\nreturn, after his father\u2019s death and on his father\u2019s grave, from which\ngrew the wood of the holy cross, on which our Lord Jesus Christ, through\nhis passion and death, freed us from death and all sins; which Lord Christ\nin his holiest humanity has become the tree and the wood of life and has\nbrought to us the fruit of the oil of compassion....\u201d Adam is the\nundomesticated man; this ideal must die to the moral aspirant.\n\nThe painful duty of killing a part of self is beautifully expressed in the\nBhagavad-Gita, where the hero, Aryuna, hesitates to fight against his\n\u201ckindred,\u201d to shoot at them\u2014the bow falls from his hand.\n\nDying relates to the old realms. The old laws expire to make room for the\nnew. The new life cancels the old deeds. (Cf. Paul, Rom. VII-VII.)\n\nVedanta doctrine: But as to the duty of the scripture canon and\nperception, both last as long as Sams\u0101ra, i.e., until the awakening. If\nthis is attained, perception is annulled, and if you derive thence the\nobjection that thereby the veda is annulled, it must be noted that\naccording to our own doctrine father is not father and the Veda is not the\nveda. (Deussen, Syst. d. Ved., p. 449.)\n\n\n    Bhagavad-Gita, IV, 37:\n\n    \u201cLike fire when it flames and turns all the firewood to ashes.\u201d\n    So the fire of knowledge burns for you all deeds to ashes.\n\n\nFor several reasons the father image is peculiarly suited to represent\nwhat has to be resolved. By the father, the old Adam (totality of\ninherited instincts) and the strongest imperatives are implanted in the\nchild. The father is also the type of tenacious adherence to the\nancestors. Again we meet the antithesis, old generation, new generation,\nin ourselves after the intro-determination.\n\nThe mystical death (sacrifice) is not to be accomplished by mere\nasceticism, as it were, mechanically; the alchemists warn us carefully\nagainst severe remedies. The work is to take a natural course; the work is\nalso, although indeed a consummation of nature, yet not above nature.\n\n\n    \u201cNature rejoices in nature\n    Nature overcomes nature\n    Nature rules nature.\u201d\n\n\nThus the magician Osthanes is said to have taught. And the Bhagavad-Gita\n(VI, 5-7) says:\n\n\n    \u201cLet one raise himself by means of self, and not abase self,\n    Self is his own friend, is also his own enemy.\n    To him is his self his own friend, who through self conquers self,\n    Yet if it battle with the external world, then self becomes enemy\n                to self.\u201d\n\n\nIn the \u201cClavis Philosophiae et Alchymiae Fluddanae\u201d (p. 57) we read: \u201cSo\nit is impossible to rise to the supramundane life, in so far as it does\nnot happen by means of nature. From the steps of nature Jacob\u2019s ladder is\nreached and the chain to Jupiter\u2019s throne begins on earth.\u201d\n\nThe idea of self-sacrifice (with dismemberment) appears very prettily in\nan allegorical vision of the old hermetic philosopher Zosimos, who seems\nto have copied it, as Reitzenstein notes, from an Egyptian Nekyia. I quote\nfrom Hoefer (Hist. Chim., I, pp. 256-259):\n\n\u201cI slept and saw a priest standing before an altar shaped like a cup and\nwith several steps by which to climb to it. [First 15, later 7 steps are\nmentioned.] And I heard a voice crying aloud, \u2018I have finished climbing\nand descending these 15 steps, resplendent with light.\u2019 After listening to\nthe priest officiating at the altar I asked him what this resounding voice\nwas whose sound had struck my ear. The priest answered me, saying: \u2018I am\nhe who is (\u03b5\u1f30\u03bc\u1f76 \u1f41 \u1f64\u03bd), the priest of the sanctuary, and I am under the\nweight of the power that overwhelms me. For at the break of day came a\ndeputy who seized me, killed me with a sword, cut me in pieces; and after\nflaying the skin from my head, he mixed the bones with the flesh and\nburned me in the fire to teach me that the spirit is born with the body.\nThat is the power that overwhelms me.\u2019 While the priest was saying that,\nhis eyes became as blood, and he vomited all his flesh. I saw him mutilate\nhimself, rend himself with his teeth and fall on the ground. Seized with\nterror I awoke, and I began to ponder and ask myself if this indeed was\nthe nature and the composition of the water. And I congratulated myself\nupon having reasoned well [namely in a train of thought preceding the\nvision]. Soon I slept again and perceived the same altar, and on this\naltar I saw water boiling with a noise and many men in it. Not finding any\none in the neighborhood to explain this phenomenon, I advanced to enjoy\nthe spectacle at the altar. Then I noticed a man with gray hair and thin,\nwho said to me, \u2018What are you looking at?\u2019 \u2018I am looking,\u2019 I answered with\nsurprise, \u2018at the boiling of the water and the men who are boiling there\nstill alive.\u2019 \u2018The sight you see,\u2019 replied he, \u2018is the beginning, the end\nand the transmutation (\u03bc\u03b5\u03c4\u03b1\u03b2\u03bf\u03bb\u03ae).\u2019 I asked him what the transmutation was.\n\u2018It is,\u2019 he said, \u2018the place of the operation which is called purification\n[in the original, topos askeseos], for the people who wish to become\nvirtuous come there and become spirits shunning the body.\u2019 And I asked\nhim, \u2018Are you also a spirit [pneuma]?\u2019 \u2018I am,\u2019 said he, \u2018a spirit and the\nguardian of spirits.\u2019 During this conversation and amid the noise of the\nboiling water and the cries of the people, I perceived a man of brass,\nholding in his hand a book of lead, and I heard him tell me in a loud\nvoice: \u2018See, I command all those who are subjected to punishments to learn\nfrom this book. I command every one to take the book of lead and to write\nin it with his hand until his pharynx is developed, the mouth is opened,\nand the eyes have taken their place again.\u2019 The act followed the word, and\nthe master of the house, present at this ceremony, said to me, \u2018Stretch\nyour neck and see what is done.\u2019 \u2018I see,\u2019 said I. \u2018The brazen man that you\nsee,\u2019 said he, \u2018and who has left his own flesh, is the priest before the\naltar. It is he who has been given the privilege of disposing of this\nwater.\u2019 In going over all this in my imagination I awoke and said to\nmyself, \u2018What is the cause of this occurrence? What indeed is it? Is it\nnot the water white, yellow, boiling, divine?\u2019 I found that I had reasoned\nwell.... Finally, to be brief, build, my friend a temple of a single stone\n[monolith] ... a temple that has neither beginning nor end, and in the\ninterior of which there is found a spring of purest water, and bright as\nthe sun. It is with the sword in hand that one must search and penetrate\ninto it, for the entrance is narrow. It is guarded by a dragon, which has\nto be killed and flayed. By putting the flesh and the bones together you\nmake a pedestal up which you will climb to reach the temple, where you\nwill find what you are looking for. For the priest, who is the brazen man\nwhom you saw sitting near the spring, changes his nature and is\ntransformed into a man of silver, who can, if you wish, change himself\ninto a man of gold.... Do not reveal anything of this to any one else and\nkeep these things for yourself, for silence teaches virtue. It is very\nfine to understand the transmutation of the four metals, lead, copper,\ntin, silver, and to know how they change into perfect gold....\u201d\n\nPsychoanalysis, like comparative mythology, makes it probable that the\nkilling or dismemberment of the father figure is equivalent to castration.\nThat has, according to intro-determination, an anagogic, a wider sense, if\nwe compare the organ of generation to the creative power, and a narrower,\nif we compare it to sexuality. The wider conception does not require\nimmediate interpretation. With regard to the narrower, I observe that the\nmystical manuals show that the most active power for spiritual education\nis the sexual libido, which for that reason is partially or entirely\nwithdrawn from its original use. (Rules of chastity.) \u201cVigor is obtained\non the confirmation of continence.\u201d (Patanjali, Yoga-Sutra, II, 38.) These\ninstruction books have recognized the great transmutability of the sexual\nlibido. (Cf. ability of sublimation in the alchemistic, as well as in the\nFreudian terminology.) Naturally the reduction of sexuality had to occur\nat the beginning of the work in order to furnish that power; hence the\ncastration at the commencement of the process. The killing of the phallic\nsnake amounts, of course, to the same thing. The snake with its tail in\nits mouth is the cycle of the libido, the always rolling wheel of life, of\nprocreation, which always procreates itself, and of the creation of the\nworld. The same cycle is represented by a god who holds his phallus in his\nmouth, and so (in accordance with infantile and primitive theory)\nconstantly impregnates himself. The serpent is good and also evil. Whoever\nbreaks through the ring frees himself from the wheel of compulsion, raises\nhimself above good and evil, in order to put in its place later a mystical\nunion [Hieros Gamos].\n\nRegarded from the point of view of knowledge, the formation of types\nreveals itself as a symbolic presentiment of an anagogic idea, not at\nfirst clearly conceivable. For the spirit, what cannot yet be clearly seen\n(mythological level of knowledge) or can no longer be seen (going to\nsleep, etc.) is pictured in symbolic form. [More details will be found in\nmy essays, \u201cPhantasie und Mythos,\u201d \u201cUeber die Symbolbildung,\u201d and \u201cZur\nSymbolbildung\u201d (Jb. ps. F., II, III, IV).] This symbol form is the form of\nknowledge adapted to the spirit\u2019s capacity as it then existed. Not that\nany mysterious presentiment or prophetic gift of vision must be assumed.\nThe circumstance that man can get ever deeper meaning from his symbols\ngives them the appearance of being celestial harbingers sent forth by the\nlatest ideas that they express. In a certain sense, however, the last\nmeaning is implicated in the first appearance of the typical symbol. It\nhas already been explained by intro-determination how that was possible.\nThe psyche, whose inventory of powers is copied symbolically in the\nelementary types, knows, even if only darkly at first, the possible\nunfolding of the powers. These unfoldings are originally not actual but\npotential. [See Note F.]\n\nThe more then that the psyche is so developed, that what was originally\nonly a possible presentiment of actuality and that hence tends to come\nnearer the merely potential, begins to become actual, the more symbolism\nhas the value of a \u201cprogram.\u201d According to Jung, Riklin, etc., the\nphantasy (dream, myth-making) can be conceived not only as with Freud, \u201cas\na wish fulfillment, wherein older and infantile material expresses the\nwish for something unsettled, unattained or suppressed, but also as a\nmythological first step in the direction of conscious and adapted thinking\nand acting, as a program.... Maeder has discussed the teleological\nfunctions of the dream and the unconscious. In the course of an analytic\ntreatment we discover the continuous transformations of the libido symbol\nin the dream current, till a form is reached which serves as an attempt to\nadapt oneself to actuality. There are epochs in the history of\ncivilization which are particularly characterized by a storing of the\nlibido in the sense that from the reservoir of mythological and religious\nthought forms, new adaptations to the real processes and data are made. A\nsignificant example is the Renaissance, which a study of renaissance\nliterature and a visit to the renaissance cities, e.g., Florence, make\nevident in a high degree. The analysis of romanticism ... confirms these\nprocesses of development.\u201d (Zentralblatt f. Psa., III, p. 114.)\n\nWe have here the thought that the \u201cprogram\u201d is expressed in art, which\ntherefore has prescience in a certain degree of the coming event. Jung\n(Jb. ps. F., III, pp. 171 ff.) writes: \u201cIt is a daily experience in my\nprofessional work (an experience whose certainty I must express with all\nthe caution that is required by the complexity of the material) that in\ncertain cases of chronic neuroses, a dream occurs at the time of the onset\nof the malady or a long time before, frequently of visionary significance,\nwhich is indelibly imprinted on the memory and holds a meaning, concealed\nfrom the patient, which anticipates the succeeding experiences, i.e., the\npsychological significance. Dreams appear to stay spontaneously in memory\nso long as they suitably outline the psychological situation of the\nindividual.\u201d\n\nThe more the program is worked out the more the value of the symbolism\n(whose types can always remain the same in spite of changes in their\nappearance) changes into that of the functional symbolism in the narrower\nsense; for the functional symbolism in the restricted sense is that which\ncopies the actual play of forces in the psyche.\n\nTo the functional symbolism of actual forces belong, e.g., in large part\nthe faces in my lecanomantic experiments, although they also contain\nprogram material; further, in purest form, the previously related\nautosymbolic vision of the mountains. The progress of a psychoanalytic\ntreatment is, apart from the program connections, generally copied in the\ndream in correspondence to the momentary psychic status, and therefore\nactually and functionally. It is quite probable that the progress of the\nmystical work is represented to the mystic in his phantasying (dreams,\nvisions, etc.) in a symbolic manner. But when one happens upon written\nphantasy products of the mystics, of course only he who has mystical\nexperiences of his own can venture to say whether a program symbolism or\nan actually functional symbolism is exhibited. For example, I make no\njudgment on the degree of actuality in the anagogic symbolism of the\nparable.\n\n\nC. Regeneration.\n\n\nIn the favorable issue of introversion, i.e., when we conquer the dragon,\nwe liberate a valuable treasure, namely, an enormous psychic energy, or,\naccording to the psychoanalytic view, libido, which is applicable to the\nmuch desired new creation (as the titanic aspect of which we recognize the\n\u201creforming\u201d). The symbolic type, either openly or hiddenly expressed, of\nthe setting free of an active libido, is birth. A libido symbol with the\ncharacteristic of active life comes out of a mother symbol. (The former is\neither explicitly a child or even a food, or it is phallic or animal. Zbl.\nPsa., III, p. 115.) As the mystic is author of this, his birth, he has\nbecome his own father.\n\nIntroversion (seeking for the uterus or the grave) is a necessary\npresupposition of regeneration or resurrection, and this is a necessary\npresupposition of the mystical creation of the new man. (John III, 1-6):\n\u201cThere was a man of the Pharisees named Nicodemus, a ruler of the Jews.\nThe same came to Jesus by night [introversion] and said unto him, \u2018Rabbi,\nwe know that thou art a teacher come from God; for no man can do these\nmiracles that thou doest except God be with him.\u2019 Jesus answered and said\nunto him, Verily, verily, I say unto thee, Except a man be born again, he\ncannot see the kingdom of God. Nicodemus saith unto him, How can a man be\nborn when he is old? Can he enter the second time into his mother\u2019s womb\nand be born? Jesus answered, Verily, verily, I say unto thee, Except a man\nbe born of water and of the Spirit, he cannot enter into the kingdom of\nGod. That which is born of the flesh is flesh, that which is born of the\nSpirit is spirit.\u201d\n\nWater is one of the most general religious mother symbols (baptism). With\nthe earliest alchemists the brazen man becomes silver, the silver man,\ngold, by being dipped in the holy fountain.\n\nA mythological representation of introversion with its danger and with\nregeneration was given previously [see Vishnu\u2019s adventure]. Detailed\nexamples follow; first the Celtic myth of the birth of Taliesin.\n\nIn olden times there was a man of noble parentage in Peelyn named Tegid\nVoel. His ancestral country was in the center of the lake of Tegid. His\nwife was called Ceridwen. Of her he had a son, Morvram ap Tegid, and a\ndaughter, Creirwy, the fairest maiden in the world. These two had another\nbrother, the ugliest of all beings, named Avagddu. Ceridwen, the mother of\nthis ill favored son, well knew that he would have little success in\nsociety, although he was endowed with many fine qualities. She determined\nto prepare a kettle [introversion] for her son, so that on account of his\nskill in looking into the future [Siddhi] he should find entrance into\nsociety. The kettle of water began to boil [cooking of the child in the\nuterus vessel] and the cooking had to be continued without interruption\ntill one could get three blessed drops from the gifts of the Spirit\n[treasure]. She set Gwyon, the son of Gwreang of Llanveir, to watch the\npreparation of the kettle, and appointed a blind man [mutilation or\ncastration] named Morda to keep alight the fire under the kettle, with the\ncommand that he should not permit the interruption of the boiling for a\nyear and a day. [Cf. the activity of the wanderer in the parable, Sec. 14\nff.] Meanwhile Ceridwen occupied herself with the stars, watched daily the\nmovement of the planets, and gathered herbs of all varieties that\npossessed peculiar powers [Siddhis]. Towards the end of the year, while\nshe was still looking for herbs, it happened that three drops of the\npowerful water flew out of the kettle and fell on Gwyon\u2019s finger. They\nscalded him and he stuck his finger in his mouth. As the precious drops\ntouched his lips all the events of the future were opened to his eyes, and\nhe saw that he must be on his guard against Ceridwen [dreaded mother]. He\nrushed home. The kettle split into two parts [motive of the tearing apart\nof the uterus], for all the water in it except the three powerful drops\nwere poisonous [danger of introversion], so that it poisoned the chargers\nof Gwyddno Garantur, which were drinking out of the gutter into which the\nkettle had emptied itself [the flood]. Now Ceridwen came in and saw that\nher whole year\u2019s work was lost. She took a pestle and struck the blind man\nso hard on the head that one of his eyes fell out on his cheeks. \u201cYou have\nunjustly deformed me,\u201d cried Morda; \u201cyou see that I am guiltless. Your\nloss is not caused by my blunder.\u201d \u201cVerily,\u201d said Ceridwen, \u201cGwyon the\nSmall it was that robbed me.\u201d Immediately she pursued him, but Gwyon saw\nher from a distance and turned into a hare and redoubled his speed, but\nshe at once became a hound, forced him to turn around and chased him\ntowards a river. He jumped in and became a fish, but his enemy pursued him\nquickly in the shape of an otter, so that he had to assume the form of a\nbird and fly up into the air. But the element gave him no place of refuge,\nfor the woman became a falcon, came after him and would have caught him\n[forms of anxiety]. Trembling for fear of death, he saw a heap of smooth\nwheat on a threshing floor, fell into the middle of it and turned into a\ngrain of wheat. But Ceridwen took the shape of a black hen, flew to the\nwheat, scratched it asunder, recognized the grain and swallowed it\n[impregnation, incest]. She became pregnant from it and after being\nconfined for nine months [regeneration] she found so lovely a child\n[improvement] that she could no longer think of its death [immortality].\nShe put it in a boat, covered it with a skin [skin = lanugo of the f\u0153tus,\nbelongs to the birth motive], and at the instigation of her husband cast\nthe skiff into the sea on the 29th of April. At this time the fish weir of\nGwyddno stood between Dyvi and Aberystwyth, near his own stronghold. It\nwas usual in this weir every year on the 1st of May to catch fish worth\n100 pounds. Gwyddno had an only son, Elphin. He was very unfortunate in\nhis undertakings, and so his father thought him born in an evil hour. His\ncounselors persuaded the father, however, to let his son draw the weir\nbasket this time, to try whether good luck would ever be his, and so that\nhe might yet gain something with which to go forth into the world. On the\nnext day, the 1st of May, Elphin examined the weir basket and found\nnothing, yet as he went away, he saw the boat covered with the skin rest\non the post of the weir. One of the fishermen said to him, \u201cYou have never\nbeen so unlucky as you were to-night, but now you have destroyed the\nvirtue of the weir basket,\u201d in which they always found a hundred pounds\u2019\nworth on the first of May. \u201cHow so?\u201d asked Elphin. \u201cThe boat may easily\ncontain the worth of the hundred.\u201d The skin was lifted and he that opened\nit saw the forehead of a child and said to Elphin, \u201cSee the beaming\nforehead.\u201d \u201cBeaming forehead, Taliesin, be his name,\u201d replied the prince,\nwho took the child in his arms and because of his own misfortune, pitied\nit. He put it behind him on his charger. Immediately the child composed a\nsong for the consolation and praise of Elphin, and at the same time\nprophesied to him his future fame. Elphin took the child into the\nstronghold and showed him to his father, who asked the child whether he\nwas a human being or a spirit. Whereupon he answered in the following\nsong: \u201cI am Elphin\u2019s first bard; my native country is the land of the\ncherubim. The heavenly John called me Merddin [Merlin] and finally, every\none, King: Taliesin. I was nine months in the womb of my mother Ceridwen,\nbefore which I was the little Gwyon, now I am Taliesin. With my Lord I was\nin the world above, and fell as Lucifer into the depths of hell. I carried\nthe banner before Alexander. I know the names of the stars from north to\nsouth. I was in the circle of Gwdion [Gwydi on] in the Tetragrammaton. I\naccompanied the Hean into the valley of Hebron. I was in Canaan when\nAbraham was killed. I was in the court of Dve before Gwdion was born, a\ncompanion of Eli and Enoch. I was at the judgment that condemned the Son\nof God to the cross. I was an overseer at Nimrod\u2019s tower building. I was\nin the ark with Noah. I saw the destruction of Sodom. I was in Africa\nbefore Rome was built. I came hither to the remains of Troy (i.e., to\nBritain, for the mystical progenitor of the Britons boasted a Trojan\nparentage). I was with my Lord in the asses\u2019 manger. I comforted Moses in\nthe Jordan. I was in the firmament with Mary Magdalene. I was endowed with\nspirit by the kettle of Ceridwen. I was a harper at Lleon in Lochlyn. I\nsuffered hunger for the son of the maiden. I was in the white mountains in\nthe court of Cynvelyn in chains and bondage, a year and a day. I dwelt in\nthe kingdom of the Trinity [Tri-unity]. It is not known whether my body is\nflesh or fish. I was a teacher of the whole world and remain till the day\nof judgment on the face of the earth. [Briefly, Taliesin has the ubiquity\nof [Symbol: Mercury].] I sat on the shaken chair at Caer Seden [Caer Seden\nis probably the unceasingly recurrent cycle of animal life in the center\nof the universe.], which continually rotates between the three elements.\nIs it not a marvel that it does reflect a single beam?\u201d Gwyddnaw,\nastonished at the evolution of the boy, requested another song and\nreceived the answer: \u201cWater has the property of bringing grace; it is\nprofitable to devote one\u2019s thoughts aright to God; it is good warmly to\npray to God, because the grace which goes out from him cannot be thwarted.\nThrice have I been born; I know how one has to meditate. It is sad that\nmen do not come to seek all the knowledge of the world, which is collected\nin my breast, for I know everything that has been and everything that will\nbe.\u201d (Nork. Myth. d. Volkss., pp. 662 ff.)\n\nThe story of Taliesin closely harmonizes with that of Hermes in the\nSmaragdine tablet. Nork makes some interesting observations, which besides\nthe nature myth interpretation, contains also an allusion to the idea of\nspiritual regeneration.\n\nI have already mentioned that the uterus symbol is frequently the body\ncavity of a monster. Just as in the previous myth the hero by introversion\ngets three marvelous drops, so in the Finnish epic Kalevala, W\u00e4in\u00e4m\u00f6inen\nlearns three magic words in the belly of a monster, his dead ancestor\nAntero Wipunen. The gigantic size of the body of the being that here and\nin other myths represents the mother, has an infantile root. The\nintroverting person, as we know, becomes a child. To the child the adults,\nand of course, the mother, are very large. For the adult, who becomes a\nchild and revives the corresponding images, the mother image may easily\nbecome a giant.\n\nStekel tells (Spr. d. Tr., p. 429) of a patient whose dreams show uterus\nand regeneration phantasies in concealed form, that he, advised of it by\nStekel, mused upon it some minutes and then said, \u201cI must openly confess\nto you these conscious phantasies. I was 13 years old when I wished to\nbecome acquainted with an enormously large giantess, in whose body I might\ntake a walk, and where I could inspect everything. I would then make\nmyself quite comfortable and easy in the red cavern. I also phantasied a\nswing that was hung 10 m. high in the body of this giantess. There I\nwanted to swing up and down joyfully.\u201d This patient had carried over the\noriginal proportion of f\u0153tus and mother to his present size. Now that he\nwas grown up, the body in which he could move had to be the body of a\ngiantess.\n\nWe shall now not be surprised at the flesh mountain Krun of the mand\u00e6an\nHibil-Ziw\u00e2 saga or similar giant personalities. Hibil-Ziw\u00e2 descended into\nthe world of darkness in order to get the answer to a question (i.e., once\nmore the treasure in the form of a marvelous word). He applied in vain to\ndifferent persons, but always had to go deeper and finally came to Kr\u00fbn,\nfrom whom he forced the magic word.\n\nThe treasure or wonder working name comes from the depths according to the\nhermetic cabbalistic conception also. David is supposed to have found at\nthe digging of the foundation of the temple, the Eben stijjah, Stone of\nthe Deeps, that unlocked the fountain of the great deep (I Mos., VII, 11,\nand VIII, 12) and on which the S\u00eam ha-mephor\u00e1s, the outspoken name (of\nGod) was inscribed. This stone he brought into the holy of holies, and on\nit the ark of the covenant was set. Fearless disciples of wisdom entered\nat times into the sanctuary and had learned from the stone the name with\nits combinations of letters in order to work wonders therewith.\n\nIn cases where the uterus is represented by the body cavity of a monster\nthe rebirth occurs most frequently by a spitting forth. Also the breaking\nforth by means of tearing apart the uterus occurs, and in every case it\nhas the significance of a \u201cpowerfully tearing of oneself away,\u201d the\nburning of bridges behind one, the final victory over the mother. To the\ndescent into the underworld (introversion) corresponds, as characteristic\nof the subsequent rebirth, the rising to the light with the released\ntreasure (magic word as above, water of life, as in Ishtar\u2019s hell journey,\netc.).\n\nA frequently used symbol for the released libido is the light, the sun.\nReborn sun figures, in connection with a daily and yearly up and down, are\nalso quite general. That the released libido appears thus may have several\nreasons. External ones, like the life-imparting properties of the sun,\ninvite comparison. Then the parallel light = consciousness. [Also that\nhigher or other consciousness that is mediated by the mystic religious\nwork; for which expressions like illuminate, etc., are sufficiently\nsignificant. On this topic see my essay, Phant. u. Myth. (Jb., II, p.\n597).] and also inner reasons, i.e., such as rest upon the actual light\nand warmth sensations, which occur, as literature and observations show,\nin persons who are devoted to spiritual training. Here the occasion may be\noffered to the mystic to utilize for conscious life and action, functions\nthat hitherto had been unconscious. Of the appearance of light in the\nstate of introversion, the histories of saints and ecstatics, and the\nautobiographies of this kind of men are full. An enormous number of\ninstances might be given. I shall rest content with recalling that\nMechthildis von Magdeburg has entitled her revelations: \u201cA flowing Light\nof my Godhead\u201d (\u201cEin vliessend Lieht miner Gotheit\u201d), and with adding Jane\nLeade\u2019s words: \u201cIf any one asks what is the magic power [sought by the\nreborn] I answer, \u2018It is to be compared to a wonderfully powerful\ninspiration to the soul, to a blood, coloring and penetrating and\ntransmuting the inner life, a concentrating and essentially creative light\nand fire flame.\u2019 \u201d\n\nThe Omphalopsychites or Hesychiasts, those monks who dwelt in the Middle\nAges on Mount Athos, were given the following instructions by their Abbot\nSimeon: \u201cSitting alone in private, note and do what I say. Close thy doors\nand raise thy spirit from vain and temporal things. Then rest thy beard on\nthe breast and direct the gaze with all thy soul on the middle of the body\nat the navel. [See Note G.] Contract the air passages so as not to breathe\ntoo easily. Endeavor inwardly to find the location of the heart, where all\npsychic powers reside. At first thou wilt find darkness and inflexible\ndensity. When, however, thou perseverest day and night, thou wilt,\nwonderful to relate, enjoy inexpressible rapture. For then the spirit sees\nwhat it never has recognized; it sees the air between the heart and itself\nradiantly beaming.\u201d This light, the hermits declare, is the light of God\nthat was visible to the young men on Tabor.\n\nYoga-Sutra (Patanyali, I, 36) says: \u201cOr that sorrowless condition of mind,\nfull of light (would conduce to samadhi).\u201d And the commentator Manilal\nNabubhai Dvivedi remarks upon this: \u201cThe light here referred to is the\nlight of pure sattva. When the mind is deeply absorbed in that quality,\nthen, indeed, does this condition of light which is free from all pain\nfollow. Vachaspatimisra remarks that in the heart there is a lotus-like\nform having eight petals and with its face turned downward. One should\nraise this up by rechaka (exhalation of the breath) and then meditate upon\nit, locating therein the four parts of the pranava, viz., a, u, m, and the\npoint in their several meanings. When the mind thus meditating falls in\nthe way of the susumna, it sees a perfect calm light like that of the moor\nof the sun, resembling the calm ocean of milk. This is the jyotis, light,\nwhich is the sure sign of complete sattva. Some such practice is here\nmeant....\u201d The similarity to the instruction of the Abbot Simeon is\nevident.\n\nThe light and sun symbolism in alchemistic writings is everywhere used;\nyet gold also = sun, indeed the same sign [Symbol: Gold] serves for both.\nI should like to call attention incidentally to a beautiful use of the sun\nsymbol in \u201cAmor Proximi,\u201d which differs slightly from the more restricted\ngold symbolism. On p. 32 ff. we read: \u201cSee Christ is not outside of us,\nbut he is intimately within us all, but locked up, and in order that he\nmay unlock that which is locked up in us, did he once become outwardly\nvisible, as a man such as we are, the hard sin enclosure excepted, and of\nthis the [Symbol: Gold] in this world is the true copy, which quickly\nconvinced the heathens from the beginning of the world that God must\nbecome man even as the light of nature has become a body in the [Symbol:\nGold]. Now the [Symbol: Gold] is not alone in the firmament outside of all\nother creatures, but it is much more in the center of all creatures but\nshut up, but the external [Symbol: Gold] is as a figure of Christ, in that\nit unlocks in us the enclosed [Symbol: Gold], as its image and substance,\njust as Christ does, through his becoming man, also unlock in us the image\nof God. For were this not so, then the sphere of the earth would approach\nin vain to the [Symbol: Gold] in order to derive its power from it, and\nnothing at all would grow from the accursed [Symbol: earth]. [The symbol\n[Symbol: earth] means earth.] So the [Symbol: earth] shows us that\ninasmuch as it approaches near to the [Symbol: Gold] it is unlocked, so\nwe, too, approaching Christ, shall attain again the image of God; then at\nthe end of time this [Symbol: earth] will be translated into the point of\nthe sun [in Solis punctum] [Cf. what has been said about the point in the\n[Symbol: Gold].];\u201d and still farther on: \u201cYe see that the [Symbol: earth]\nturns to the sun, but the reason ye know not; if the earth had not in the\ncreation gone out of the Solis punctum, it could not have turned and\nyearned according to its magnetic manner, so this turning around shows us\nthat the world was once renewed, and in its beginning, as [Symbol: Gold]\nis punctum; it desires to return, and its rest will be alone in that;\ntherefore the soul of man is also similarly gone out of the eternally\ndivine sun, towards which it also yearns....\u201d\n\nOur parable, to which I should like now to revert, appears in a new light.\nIt would be a waste of time to lead the reader once more through all the\nadventures of the wanderer. He again, without difficulty, will find all\nthe aforesaid elements in the parable, and will readily recognize the\nintroversion and rebirth. I therefore pick out for further consideration\nonly a few particular motives of the parable or alchemy which seem to me\nto require special elucidation.\n\nWe should not forget the singular fact that after the introversion, at the\nbeginning of the work of rebirth, a deluge occurs. This flood takes place\nnot merely in the alchemistic process (when the bodies undergo\nputrefaction in the vessel and become black), but we see the mythic\ndeluges coming with unmistakable regularity at the same time, i.e., after\nthe killing of the original being (separation of the primal parents,\netc.), and before the new creation of the world by the son of God. Stucken\n(SAM., p. 123): \u201cWe see corroborated ... what I have already emphasized,\nthat on the appearance of the flood catastrophe the creation of the world\nis not yet finished. Even before the catastrophe there was indeed an earth\nand life on it, but only after the flood, begins the forming of the\npresent Cosmos. Thus it is in the germanic Ymir-saga, and in the\nBabylonian Tiamat-saga, in the Egyptian and likewise in the Iranian.\u201d What\nmay the flood be in the psychological sense. Dreams and poetry tell us, in\nthat they figure the passions in the image of a storm-tossed sea. After\nthe introversion, whose perils have already been mentioned, there is\nalways an outbreak of the passions. Not without consequences is the Stone\nof the Deeps elevated, which locks the prison of the subterranean powers.\n(Cf. Book of Enoch, X, 5, and passim.) The point is to seize the wildly\nrushing spirits and to get possession of their powers without injury. The\nentire inundation must, in the philosophical vessel, be absorbed by the\nbodies that have turned black, and then it works on them for the purpose\nof new creation, fructifying them like the floods of water upon the earth.\nIt does no damage to the materia only then, when it is actually black\n(stage of victory). If this happens, it (the materia) is in contrast to\nthe waters raging over it, like an ocean which suffers no alteration by\nthe influx of waters. \u201cLike an ocean that continually fills itself and yet\ndoes not overflow its boundaries, even with the inflowing waters, so the\nman acquires calm, into whom all desires flow in similar wise, and not he\nwho wantonly indulges his desire.\u201d (Bhag. Gita, II, 70. Latin: translated\nby Schlegel: German [Schroeder].)\n\n\n    \u201cWer wie das Meer in das die Wasser str\u00f6men\n    Das sich anf\u00fcllet und doch ruhig dasteht\n    Wer so in sich die W\u00fcnsche l\u00e4sst verschwinden,\n    Der findet Ruhe\u2014nicht wer ihnen nachgibt.\u201d\n\n\nAbove I have compared the lion of the parable to the Sphinx of \u0152dipus, and\non the other hand, it appears from later deliberation that it (the lion)\nmust be the retrogressive element in men, which is to be sacrificed in the\nwork of purification. Now I find several remarks of Jung (Psychology of\nthe Unconscious) that mediate very well between both ideas. Even if I do\nnot care to go so far as to see in the animal only the sexual impelling\npowers, but prefer to regard it rather as the titanic part of our\nimpulses, I find the conception of the author very fortunate. The Sphinx,\nthat double being, symbolizes the double natured man, to whom his\nbestiality still clings. Indeed it is to be taken exactly as a functional\nrepresentation of the development of reason out of the impulses (human\nhead and shoulders growing out of an animal body).\n\nThe homunculus motive would likewise have to be regarded in a new light. I\nhave said that the mystic was his own father; he creates a new man\n(himself) out of himself with a merely symbolic mother, therefore with\npeculiar self-mastery, without the co\u00f6peration of any parents. That means\nthe same thing as the artificial creation of a man. We recognize therefore\nthe anagogic significance of the homunculus, the idea of which we found\nclosely interwoven with alchemy in general. This connection also has not\nescaped Jung, though he takes it one-sidedly and draws a too far-reaching\nconclusion. He points to the vision of Zosimos, where, in the hollow of\nthe altar he finds boiling water and men in it, and remarks that this\nvision reveals the original sense of alchemy, an original impregnation\nmagic, i.e., a way in which children could be made without a mother. I\nmust observe that the hermetic attempt to get back to Adam\u2019s condition has\nsome of the homunculus phantasy in it. Adam was regarded as androgyne, a\nbeing at once man and woman, but sufficient in himself alone for\nimpregnation and procreation. Welling says in his Opus mago-cabbalisticum,\n\u201cThis man Adam was created, as the scripture says, i.e., of the male and\nfemale sex, not two different bodies but one in its essence and two in its\npotentiality, for he was the earth Adamah, the red and white [Symbol:\nSulfur] the spiritual [Symbol: Gold] and [Symbol: Silver], the male and\nfemale seed, the dust of the Adamah from Schamajim, and therefore had the\npower to multiply himself magically (just as he was celestial) which could\nnot indeed have been otherwise, unless the essential masculinity and\nfemininity were dissociated.\u201d I am reminded in this connection that\nMercury is also bisexual; the \u201cmateria\u201d must be brought into the\nandrogynic state \u201crebis.\u201d The idea of hermaphroditism plays a well known,\nimportant part in mythology also.\n\n                                * * * * *\n\nWe have explained why phantasy creations carry two meanings, the\npsychoanalytic and the anagogic, apparently fundamentally different, even\ncontradictory, and yet, on account of their completeness, undeniable. We\nhave found that the two meanings correspond to two aspects or two\nevolutionary phases of a psychic inventory of powers, which are attached\nas a unity to symbolic types, because an intro-determination can take\nplace in connection with the sublimation of the impulses. When we\nformulated the problem of the multiple interpretation, we were struck with\nthe fact that besides the two meanings that were nominally antipodal in\nethical relations, there was a third ethically indifferent, namely, the\nnatural scientific. Apart from the fact that I have not yet exhausted the\nanagogic contents of our material and so must add a number of things in\nthe following sections, I am confronted with the task of elucidating the\nposition of the nature myth portion. That will necessarily be done\nbriefly.\n\nIn the case of alchemy the natural scientific content is chemistry (in\nsome degree connected with physics and cosmology), a fact hardly requiring\nproof. The alchemistic chemistry was not, to be sure, scientific in the\nstrict modern sense. In comparison with our modern attitudes it had so\nmuch mythical blood in it that I could call it a mythologically\napperceiving science, wherein I go a little beyond the very clearly\ndeveloped conception of Wilhelm Wundt (Volkerps. Myth. u. Rel.) regarding\nmythological apperception, from a desire for a more rigid formulation, but\nwithout losing the peculiar concept of the mythical or giving it the\nextension it has acquired with G. F. Lipps. Alchemy\u2019s myth-like point of\nview and manner of thinking is paralleled by the fact that it was\ndominated by symbolic representation and the peculiarities that go with\nit. [The concept of the symbol is here to be taken, of course, in the\nwider sense, as in my papers on Symbolbildung (Jb. ps. F., II-IV).]\n\nThe choice of a symbol is strongly influenced by what strongly impresses\nthe mind, what moves the soul, whether joyful or painful, what is of vital\ninterest, in short, whatever touches us nearly, whether consciously or\nunconsciously. This influence is shown even in the commonplace instances,\nwhere the professional or the amateur is betrayed by the manner of\napperceiving one and the same object. Thus the landscape painter sees in a\nlake a fine subject, the angler an opportunity to fish, the business man a\nchance to establish a sanitarium or a steamboat line, the yachtsman a\nplace for his pleasure trips, the heat tormented person a chance for a\nbath, and the suicide, death. In the symbolic conception of an object,\nmoreover (which is much more dependent on the unconscious or uncontrolled\nstimulation of the phantasy that shapes the symbol), the choice from among\nthe many possibilities can surely not fall upon such images as are\nunsympathetic or uninteresting to the mind. Even if we consciously make\ncomparisons we think of an example mostly from a favorite and familiar\nsphere; when something \u201coccurs\u201d to us there is already evidenced some part\nof an unconscious complex. This will become elaborated in the degree that\nthe phantasy is given free play.\n\nThe raw product then, of the symbol-choosing phantasy of the individual\n(\u201craw,\u201d i.e., not covered for publicity with a premeditated varnish) bears\ntraces of the things that closely concern the person in question. (\u201cOut of\nthe fulness of the heart the mouth speaketh\u201d\u2014even without premeditation.)\nIf we now start from a spiritual product which is expressed in symbols\n(mythologically apperceived), and whose author we must take to be not an\nindividual man but many generations or simply mankind, then this product\nwill, in the peculiarities of the selection of the symbol, conceivably\nsignify not individual propensities but rather those things that affect\nidentically the generality of mankind. In alchemy, which as a\nmythologically apperceiving science is completely penetrated by symbols,\nwe regard as remarkable in the selection of symbols, the juxtaposition of\nsuch images as reflect what we have, through psychoanalysis, become\nacquainted with, as the \u201ctitanic\u201d impulses (\u0152dipus complex). No wonder!\nThese very impulses are the ones that we know from psychoanalytic\ninvestigations as those which stand above all individual idiosyncracies.\nAnd if we had not known it, the very circumstances of alchemy would have\ntaught us.\n\nThe familiar scheme of impulses with its \u201ctitanic\u201d substratum, which is\nnecessarily existent in all men (although it may have been in any\nparticular case extraordinarily sublimated) comes clearly to view in\nindividual creations of fancy. It must be found quite typically developed,\nhowever, where a multitude of men (fable making mankind) were interested\nin the founding, forming, polishing and elaborating of the symbolic\nstructure. Such creations have transcended the merely personal. An example\nof this kind is the \u201cmythological\u201d science of alchemy. That we are\nrepelled by the retrograde perspective of the types residing in its\nsymbols (and which often appear quite nakedly) comes from the fact that in\nthe critic these primal impulse forms have experienced a strong\nrepression, and that their re-emergence meets a strong resistance\n(morality, taste, etc.).\n\nThe much discussed elementary types have therefore insinuated themselves\ninto the body of the alchemistic hieroglyphics, as mankind, confronted\nwith the riddles of physico-chemical facts, struggled to express a mastery\nof them by means of thought. The typical inventory of powers, as an\napperception mass, so to speak, helped to determine the selection of\nsymbols. A procedure of determination has taken place here similar to that\nwe might have noticed in the coincidence of material and functional\nsymbolism in dreams. Here again appears the heuristic value which the\nintroduction of the concept of the functional categories had for our\nproblem.\n\nThe possibility of deriving the \u201ctitanic\u201d and the \u201canagogic\u201d from the\nalchemistic (often by their authors merely chemically intended) allegories\nis now easily explained. We can work it out, because it was already put in\nthere, even if neither in the extreme form of the \u201ctitanic\u201d (i.e., the\nretrograde aspect), nor in that of the \u201canagogic\u201d (the progressive\naspect), but in an indeterminate middle stage of the intro-determination.\nWhat gave opportunity for this play of symbolism was an effort of\nintelligence directed toward chemistry. The chemical content in alchemy\nis, so to speak, what has been purposely striven for, while the rest came\nby accident, yet none the less inevitably. So then natural philosophy\nappears to be the carrier, or the stalk on which the titanic and the\nanagogic symbolism blossoms. Thus it becomes intelligible how the\nalchemistic hieroglyphic aiming chiefly at chemistry, adapted itself\nthrough and through to the hermetic anagogic educational goal, so that at\ntimes and by whole groups, alchemy was used merely as a mystical guide\nwithout any reference to chemistry.\n\nWhat we have found in alchemy we shall now apply to mythology where\nanalogous relations have been indicated. [The apperception theory here\nused should not be confused with the intellectual theory (of Steinthal)\nwhich Wundt (V. Ps., IV2, pp. 50 ff.) criticised as the illusion theory. I\nshould be more inclined to follow closely the Wundtian conception of the\n\u201cmythological apperception\u201d (ibid., pp. 64 ff.) with particular emphasis\non the affective elements that are to work there. With Wundt, the affects\nare really the \u201cactual impulse mainsprings\u201d and the most powerful stimuli\nof the phantasy (ib., p. 60). \u201cThe affects of fear and hope, wish and\ndesire, love and hate, are the widely disseminated sources of the myth.\nThey are, of course, continually linked with images. But they are the ones\nthat first breathe life into these images.\u201d I differ from Wundt in that I\nhave more definite ideas of the origin of these affects, by which they are\nbrought into close connection with the frequently mentioned elementary\nmotives.] Modern investigation of myths has, in my opinion, sufficiently\nshown that we are here concerned with a nucleus of natural philosophy\n(comprehension of astral and even of meteorological processes, etc.)\naround which legendary and historical material can grow. As has been shown\nby two fairy tales and as I could have abundantly shown from countless\nothers, the psychoanalytic and the anagogic interpretations are possible\nalongside of the scientific. [We can criticise Hitchcock for having in his\nexplanations of fairy tales considered them only in their most developed\nform, and not bothered about their origin and archaic forms. And as a\nmatter of fact the more developed forms permit a very much richer anagogic\ninterpretation than the archaic. But that is no proof against the\ninterpretation, but only establishes their orientation in the development\nof the human spirit. The anagogic interpretation is indeed a prospective\nexplanation in the sense of an ethical advance. Now the evolution even of\nfairy tales shows quite clearly a progression towards the ethical; and\ninasmuch as the ethical content of the tale grows by virtue of this\nevolution, the anagogic explanation is in the nature of things able to\nplace itself in higher developed tales in correspondingly closer\nconnection with mythical material.] I adduce here only one example, namely\nthe schema that Frobenius has derived from the comparison of numerous sun\nmyths. The hero is swallowed by a water monster in the west [the sun sets\nin the sea]. The animal journeys with him to the east (night path of the\nsun apparently under the sea). He lights a fire in the belly of the animal\nand cuts off a piece of the pendant heart when he feels hungry. Soon after\nhe notices that the fish is running aground. (The reillumined sun comes up\nto the horizon from below.) He begins immediately to cut his way out of\nthe animal, and then slips out (sunrise). In the belly of the fish it has\nbecome so hot that all his hair has fallen out. (Hair probably signifies\nrays.) Quite as clear as the nature myth purport, is the fact that we have\na representation of regeneration, which is quite as conceivable in\npsychoanalytic as in anagogic explanation.\n\nNow I cannot approve of the attempt of many psychoanalysts to treat as a\nnegligible quantity or to ignore altogether the scientific content (nature\nnucleus) of the myths which has been so well substantiated by the newer\nresearch, even though it is not so well established in the details. [I\nhave uttered a similar warning in Jb. ps. F., IV (Princip. Anreg.) and\npreviously, in Jb. ps. F., II (Phant. u. Myth), have advocated the\nequality of the natural philosophical and the psychological content. Now I\nobserve with pleasure that very recently an author of the psychoanalytic\nschool is engaged on the very subject that I have recommended as so\ndesirable. Dr. Emil F. Lorenz, in the February number of _Imago_, 1913,\ntreats the \u201cTitan Motiv in der allgemeinen Mythologie\u201d in a manner that\napproaches my conception of it. In the consideration of human primal\nmotives as apperception mass, there is particularly revealed a common\nthought in the primitive interpretation of natural phenomenon.\nUnfortunately the article appeared after this book was finished. So even\nif I am not in a position to enter into this question, I will none the\nless refer to it and at the same time express the hope that Lorenz will\nfurther elaborate the interesting preliminary contribution, communicated\nin the form of aphorisms, as he terms it.] The inadmissibility of these\nomissions arises from the vital importance and gripping effect of the\nobjects thus (i.e., mythologically) regarded by humanity (e.g., of the\ncourse of the sun, so infinitely important for them in their dependence\nupon the moods of nature). If then, on the one hand, it will not be\npossible for the psychoanalyst to force the nature mythologist out of his\nposition and somehow to prove that any symbol means not the sun but the\nfather, so on the other hand the nature mythologist who may understand his\nown interpretations so admirably, must not attack the specifically\npsychological question: why in the apperception of an object, this and not\nthat symbolic image offers itself to consciousness. So, for instance, why\nthe sunset and sunrise is so readily conceived as a swallowing and\neructation, or as a process of regeneration. Yet Frobenius (Zeitalt. d.\nSonneng., I, p. 30) finds the symbolism \u201cnegligible.\u201d\n\nIt is also conceivable that the obtrusive occurrence of incest, castration\nof the father, etc., should make the mythologists ponder. It was bias on\nthe part of many of them to be unwilling to see the psychological value of\nthese things. I must therefore acknowledge the justice of Rank\u2019s view when\nhe (Inz-Mot., p. 278) says in reference to the \u0152dipus myth (rightly, in\nall probability, interpreted by Goldziher as a sun myth): \u201cYet it is\nindubitable that these ideas of incest with the mother and the murder of\nthe father are derived from human life, and that the myth in this human\ndisguise could never be brought down from heaven without a corresponding\npsychic idea, which may really have been an unconscious one even at the\ntime of the formation of the myth, just as it is with the mythologists of\ntoday.\u201d\n\nAnd in another passage (pp. 318 ff.): \u201cWhile these investigators (astral\nand moon mythologists) would consider incest and castration operative in\nan equal or even greater degree than we do, as the chief motives in the\nformation of myths in the celestial examples only, we are forced by\npsychoanalytical considerations to find in them universal primitive human\npurposes which later, as a result of the need of psychological\njustification, have been projected into the heavens from which our myth\ninterpreters wish in turn to derive them. [Whether such a need of\njustification has had a share in the formation of myths appears to me\ndoubtful or at any rate not demonstrable. At all events in so strongly\nemphasizing these unnecessary assumptions and conceiving the projection\nupon heaven of the mundane psychological primal motives as an act of\nrelease, we hide the more important cause for concerning ourselves with\nheaven, namely the already mentioned vital importance of the things that\nare accomplished there. Now the fact that the primal motives cooperate in\nthe symbolical realization of these things, implies no defense directed\nagainst them. A better defense would be to repress them in symbolism than,\nas really happens, to utilize them in it.] These interpreters, for\nexample, have believed that they recognized in the motive of dismemberment\n(castration) a symbolic suggestion of the gradual waning of the moon,\nwhile the reverse is for us undoubted, namely, that the offensive\ncastration has found a later symbolization in the moon phases. Yet it\nargues either against all logic and psychology, or for our conception of\nthe sexualization of the universe, that man should have symbolized so\nharmless a phenomenon as the changes of the moon, by so offensive a one as\nthe dismemberment or castration of the nearest relative. So the nature\nmythologists also, and Siecke in particular, have thought that primitive\nman has \u2018immediately regarded\u2019 the (to him) incomprehensible waning of the\nmoon as a dismemberment, while this is psychologically quite unthinkable\nunless this image, which is taken from earthly life, should have likewise\noriginated in human life and thought (phantasy).\u201d\n\nIt is indeed never conceivable that men would have chosen for the natural\nphenomenon exactly these titanic symbols, if these had not had for them a\nspecial psychic value, and therefore touched them closely. If any one\nshould object that they would not have \u201cchosen\u201d them (because they did not\npurposely invent allegories, as was formerly thought), I should raise the\ncontrary question: Who has chosen them? I will stick to the word \u201cchoose\u201d\nfor a choice has taken place. But the powers that arranged this choice\nlived and still live in the soul of man.\n\nThe conception advocated by me gives their due to the nature mythologists\njust as much as to the psychologists that oppose them. It reinstates,\nmoreover, a third apparently out-worn tendency [the so-called degeneration\ntheory] that sees in the myth the veiling of ancient priestly wisdom. This\nobsolete view had the distinction that it placed some value, which the\nmodern interpreters did not, on the anagogic content of the myths (even if\nin a wrong perspective). The necessity of reckoning with an anagogic\ncontent of myths results from the fact that religions with their ethical\nvaluations, have developed from mythical beginnings. And account must be\ntaken of these relations. In the way in which the older interpretations of\nmyths regarded the connection, they pursued a phantom, but their point of\nview becomes serviceable as soon as it reverses the order of evolution. It\nis not true that the religious content in myths was the priestly wisdom of\nantiquity, but rather that it became such at the end of the development.\nMy conception shows further that the utmost significance for the\nrecognition and comparison of the motives (corresponding to the\npsychological types) attaches to the material so brilliantly reconstructed\nby Stucken and other modern investigators, but not the convincing evidence\nwhich some think they find there for the migration theory, as against the\ntheory of elementary thoughts.\n\nWith regard to the possibly repellent impression derived from the notion\nof an unconscious thought activity of the myth forming phantasy, I should\nlike to close with these words of Karl Otfried M\u00fcller: \u201cIt is possible\nthat the concept of unconsciousness in the formation of myths will appear\nobscure to many, even mysterious ... but is history not to acknowledge the\nstrange also, when unprejudiced investigation leads to it?\u201d\n\n\n\n\n                               Section II.\n\n\nThe Goal Of The Work.\n\n\nIn the preceding section the symbolism and the psychology of the progress\nof the mystic work has been developed more or less, but certainly not to\nthe end. Regeneration is evidently the beginning of a new development, the\nnature of which we have not yet closely examined. Nothing has yet been\nsaid definitely about the later phases of the work and about its goal. I\nam afraid that this section, although it is devoted chiefly to the goal of\nthe work, cannot elucidate it with anything like the clearness that would\nbe desirable. To be sure the final outcome of the work can be summed up in\nthe three words: Union with God. Yet we cannot possibly rest satisfied\nwith a statement that is for our psychological needs so vague; we must\nendeavor to comprehend the intimate nature of the spiritual experiences\nthat we have on the journey into the unsearchable; although I must at the\noutset point out that at every step by which the symbolism of the mystics\nleads us towards regeneration, we run the risk of wandering away from\npsychology, and that in the following we shall all too soon experience\nthese deviations. We shall have to transplant ourselves uncritically at\ntimes, into the perceptual world of the hermetics, which is, of course, a\nmere fiction, for in order to do it rightly we should have to have a\nmystical development behind us [whatever this may be]; one would have to\nbe himself a \u201ctwice born.\u201d One thing can be accepted as true, that a\nseries of symbols that occur with striking agreement among all mystics of\nall times and nations is related to a variety of experiences which\nevidently are common to all mystics in different degrees of their\ndevelopment, but are foreign to the non-mystics (or more exactly to all\nmen, even mystics, who have not attained the given level).\n\nWith this premise I will take up the question of the goal of alchemy\n(mysticism). In this I follow in general the train of thought of\nHitchcock, without adhering closely to his exposition. (I cite H. A. =\nHitchcock, Remarks upon Alchemy.)\n\nThe alchemistic process is, as the hermetics themselves say, a cyclical\nwork, and the end resides to a certain degree in the beginning. Here lies\none of the greatest mysteries of the whole of alchemy, although the\nmeaning of the language is to be understood more or less as follows. If,\nfor example, it is said that whoever wishes to make gold must have gold,\nwe must suppose that the seeker of truth must _be_ true (H. A., p. 67);\nthat whoever desires to live in harmony with the conscience must be in\nharmony with it, and that whoever will go the way to God, must already\nhave God in himself. Now when the conscience, wherein the sense of right\nand justice has existence, becomes active under the idea of God, it is\nendowed with supernatural force and is then, as I understand it, the\nalchemists\u2019 philosophical mercury and his valued salt of mercury. It is no\nless his sovereign treacle, etc. (H. A., p. 53). The progress of the work\npoints to some kind of unity as the goal which, however, very few men\nattain except in words (H. A., p. 157). The hermetic writers set up the\nclaim to a complete agreement in their teachings, but this agreement is\nrestricted to some principles of vital significance in their doctrine,\nwhich have reference almost exclusively to a definite practice; probably\nto a complete setting to work of the consciousness of duty, which is what\nKant claims to do with his categorical imperative: \u201cAn unreasoning, though\nnot unreasonable, obedience to an experienced, imperious sense of duty,\nleaving the result to God; and this I am disposed to call the Way.\u201d\n\n\n        Do thy duty!\n    Ask not after the result of thy doing!\n    Without dependence thereon carry out that which is thy duty!\n    Whoever acts without attachment to the world, that man attains the\n                loftiest goal.\n\n\nAnd the like in many places in the Bhagavad-Gita.\n\nNow the end is perhaps the fruit of this obedience. It may be that the\nsteady preservation of the inward unity, which regards with composure all\nexternal vicissitudes, leads man finally to some special experience, by\nwhich a seal of confirmation is set upon what was first a mere trust in\nthe ultimate blessing of rectitude (H. A., p. 128). The hermetic\nphilosophers would have the conscience known as the Way or as the base of\nthe work, but with regard to the peculiar wonder work of alchemy\n(transmutation) they place the chief value on love; it effects the\ntransformation of the _subject_ into the _object_ loved (H. A., p. 132).\n\nArabi: \u201cIt is a fundamental principle of love that thou becomest the real\nessence of the beloved (God) in that thou givest up thy individuality and\ndisappearest in him. Blessedness is the abiding place of the divine and\nholy joy.\u201d (Horten, Myst., I, p. 9.)\n\nSimilarly we find in the yoga primers that the spirit, by sinking into an\nobject of perception, becomes identical with the object. The object need\nnot be the very highest, but a gradation is possible. Arabi, too,\nrecognizes a gradation of objects, as they correspond, as correlates of\nsinking or surrender, to the different mystical states. [Colors, etc., of\nalchemy.] Two passages of Arabi may be quoted: \u201cMy heart is eligible for\nevery form [of the religious cult]; for it is said that the heart (root:\nkalaba = overturn, to alter oneself) is so called from its continual\nchanging.\u201d It changes in accordance with the various (divine) influences\nthat it feels, according to the various states of the mystical\nillumination. This variation of experiences is a result of the variation\nof the divine appearances, which occur in its inmost spirit. The law of\nreligion (theology) speaks of this phenomenon as the changing and\nmetamorphizing in the forms (of living and being). Gazelles are the\nobjects of the mystic\u2019s love. In one of his poems he says: \u201cAnd surrender\nyourselves to play in the manner of lovely maidens with buxom breasts and\nenjoy the luxuriant willows in the manner of the female gazelles.\u201d In his\ncommentary on this passage he says: \u201c \u2018Play\u2019 denotes the various states of\nthe mystic, to which he is advanced when he passes from one divine name to\nanother.\u201d (Horten, Myst., I, pp. 11, 13, ff.)\n\nIt is the ethical ideal of the mystic, more and more to put off the\nlimited ego, and to take on in its place the qualities of God, in order to\nbecome God.\n\nWhen with Arabi the theme of an ode is \u201cThrough asceticism, fervent\nyearning after God and patience in suffering, man becomes God or acquires\ndivine nature\u201d (Horten, Myst., I, p. 16), then this goal is identical with\nthat of the alchemistic transmutation; the base metal acquires (after\npurification, refining, etc.) by virtue of the tincturing with the\nPhilosopher\u2019s Stone the nature of gold, i.e., the divine nature.\n\nBut patient effort is requisite. Precipitancy is as great an evil as\ninactivity. It is, to use the language of the alchemists, just as bad to\nscorch the tender blossoms by a forced and hasty fire (that in spite of\nits intensity may be merely a straw fire), as to let go out the fire which\nshould be continuously kept alight, and to let grow cold the materia. The\nprocess of distillation is to be accomplished slowly, so that the spirits\nmay not escape. That which rises as steam through the \u201cheating\u201d in the\n\u201creceptacle\u201d (i.e., in man) is the soul rising into the higher regions.\nDistilling like rain drops [destillare = drop down], it brings each time\nto the thirsting materia a divine gain. But this process is not to be\noverdone, for the thirsting earth must be gently instilled with the\nheavenly moisture of the water of life: the process of \u201cimbibition.\u201d\n\nThe metallic subject must be gently dissolved in its own natural water\n(conscience), not with powerful media, not with corroding acids, which the\nfoolish employ in order to reach the goal in a hurry, for by such means he\neither spoils the materia or produces a merely superficial action.\nSenseless asceticism and the like are just as objectionable as the\nimpetuous enthusiasm (which we called straw fire here). The ethical work\nof alchemy as of common life is a sublimation; it is important that the\nmateria takes up at any time only as much as it can sublimate. We may also\nconceive it in this way. The materia is to be moistened only with the\nwater that it can utilize after the solution has taken place (i.e., keep\nin enduring form, absorb into their nature). Compare in this connection\nthe words of Count Bernhard von Trevis: \u201cI tell you assuredly that no\nwater dissolves any metallic spices by a natural solution, save that which\nabides with them in matter and form, and which the metals themselves,\nbeing dissolved, can recongeal.\u201d (H. A., pp. 189 ff.)\n\nThe passage \u201cslowly and quite judiciously\u201d of the Smaragdine tablet will\nnow be fully appreciated.\n\nThe desired completion or oneness should be a state of the soul, a\ncondition of being, not of knowing. The means that lead to it presuppose\nin the neophyte something analogous to religious faith, and because the\nconditions of the mastery appear to the neophyte to contradict nature or\neach other, the mystical experiences that are derived from it are called\n\u201csupernatural.\u201d The \u201csupernatural\u201d is, however, only an appearance, which\nresults when we conceive nature too narrowly, as when we see in her merely\nthe totality of bodies. If we mean by nature the possibility of life and\nactivity, then that which appears supernatural must be counted as nature.\nThe expressions natural and supernatural are but means of the thinking\njudgment, they are preliminaries which have a certain justification but\nonly so long as they are an expression for a stage of knowledge. The\ninitially supernatural resolves itself in nature, or better, Nature is\nraised to divinity. If the natural and the supernatural are symbolized,\nthe one being described as sulphur and the other as mercury, then the\ndisciples of philosophy, under the obligation to think things and not\nmerely names, are finally brought, during the process of search, to a\nrecognition of the inseparableness of both in a third something which may\nbe called sun; but as all three are recognized as inseparably one, the\ntermini can change places until finally an inner illumination takes place.\n\u201cThose that have never had this experience are apt to decry it as\nimaginary, but those who enter into it know that they have entered into a\nhigher life, or feel themselves enabled to look upon things from a higher\npoint of view. To use what may seem to be a misapplication of language: it\nis a supernatural birth, naturally entered upon.\u201d (H. A., p. 229.) When\nthe alchemists speak of philosophical mercury and philosophical gold, they\nmean something in man and something in God that finally turns out to be\nthe One. \u201cBy this symbolism the alchemists escape the difficulty of\ntreating the subject in ordinary language. The learner must always return\nto nature and her possibilities for the sense of the derived symbols, and\nto it the hermetic masters also continually direct him.\u201d (H. A., pp. 232\nff.) If the true light has risen in the hearts of the seekers, kindled\nfrom within (although apparently by a miracle from without) \u201cthe sulphur\nand mercury become one, or are seen to be the same, differing only in a\ncertain relation; somewhat as the known and the unknown (and the conscious\nand the unconscious) are but one, the unknown decreasing as the known\nincreases, and vice versa.\u201d (H. A., p. 235.)\n\nOne alchemist teaches: \u201cConsider well what it is you desire to produce,\nand according to that regulate your intention. Take the last thing in your\nintention as the first thing in your principles.... Attempt nothing out of\nits own nature [then follow parables that grapes are not gathered from\nthistles, etc.]. If you know how to apply this doctrine in your operation\nas you ought, you will find great benefit, and a door will hereby be\nopened to the discovery of greater mysteries.\u201d Actually there is a greater\ndifference between one who seeks what he seeks as an end, and one who\nseeks it as a means to an end. To seek knowledge for riches is a very\ndifferent thing from seeking riches (or independence) as an instrument of\nknowledge. In the study in question the means and the end must coincide,\ni.e., the truth must be sought for itself only. (H. A., p. 238.) In the\nbook, \u201cDe Manna Benedicto,\u201d we read: \u201cWhoever thou art that readest this\ntractate, let me exhort thee that thou directest thy understanding and\nsoul more toward God for the keeping of his commandments, than toward love\nof this art [sc. its external portions], for although it be the only,\nindeed the whole wisdom of the world, it is yet powerless in comparison\nwith the divine wisdom of the soul, which is the love towards God, in the\nkeeping of his commandments.... Hast thou been covetous, profane one? Be\nthou meek and pious and serve in all lowliness the glorious creator; if\nthou art not determined to do that, thou art employed in trying to wash an\nEthiop white.\u201d\n\nDesire is, as some ancient philosophers think, the root of all affects,\nwhich manifest themselves in pairs. Joy corresponds to desire fulfilled,\nsorrow to the obstructed or imperiled fulfillment; hope is the expectation\nof fulfillment, fear the opposite, etc. All the pairs of opposites are in\nsome degree superficial, something that comes and goes with time, while\nthe essential remains, itself invisible and without relation to time\u2014a\nperpetual activity, an ever enduring conation as it was formerly called.\n(It is the libido of the psychoanalysis. In its manifestations it is\nsubjected to bipolarity, as Stekel has named the inevitable pairs of\nopposites.)\n\nThe pairs of opposites have been noticed in the Hindu doctrine of\nsalvation exactly as in alchemy. Alchemistic hieroglyphics we know are\nrich in [ambiguous] expressions for a hostile Dyas (couple), with whose\nremoval a better condition first commences, although at the outset it is\nactually requisite for the achievement of the work. In the Bhagavad-Gita\nthe pairs of opposites play a great part. The world is full of agony on\naccount of the pairs of opposites, which are to be found everywhere. Heat,\ncold; high, low; good, evil; joy, sorrow; poor, rich; young, old; etc. The\nbasis of the opposites is formed by the primal opposition Rajas-Tamas. To\nescape from it in recognizing the true ego as superior to it and not\nparticipating in it, is the foremost purpose of the effort toward\nsalvation. So whoever has raised himself above the qualities of substances\nis described as having escaped from opposites.\n\n\n    \u201cContact of atoms is only cold and warm, brings pleasure and pain,\n    They come and go without permanency\u2014tolerate them O Bharata.\n    The wise man, whom these do not affect, O mighty hero,\n    Who bears pain and pleasure with equanimity he is ripening for\n                immortality.\u201d (II, 14 ff.)\n\n\nThe spirit, the true ego, is raised above the agitation of the qualities\nof nature:\n\n\n    \u201cSwords cut him not, fire burns him not,\n    Water wets him not nor does the wind wither him.\n    Not to be cut, not to burn, not to get wet, not to be withered,\n    He is constant, above everything, continuous, eternal immovable.\u201d\n                [II 23 ff.]\n\n\nThis characterization sounds almost like the description of the mercury of\nthe philosophers, which is indestructible, a water that does not wet, a\nfire that does not consume.\n\nHermes on the human soul: \u201cThe accidents residing in the material\nsubstances have never sympathized with each other, but on the contrary\nhave always been in opposition and in mutual conflict. Guard thyself O\nsoul from them and turn away from them.... Thou O soul art of one nature,\nbut they are manifold; thou art but one with thyself; they are, however,\nin conflict with each other. [Psychoanalytically regarded, to the soul is\nhere assigned the property which is desired but is not present, while that\nwhich is undesired but actually present in the soul (inclination and\ndisinclination) is projected into the external world.] ... How long O soul\nwilt thou yet be needy, and flee from every sensation to its opposite, now\nfrom warmth to cold, now from cold to warmth, now from hunger to satiety,\nnow from satiety to hunger?\u201d (Fleischer Herm. a. d. Seele, pp. 14 ff.) \u201cBe\nthou O soul regardful of the behavior in this world, yet not as a child\nwithout understanding who when one gives him to eat and acts leniently\ntowards him is satisfied and cheerful, but when one treats him severely\ncries and is bad, indeed begins to weep while laughing and when he is\nsatisfied begins again to be bad. This is not worthy of approbation but\nrather a mongrel and blameworthy behavior. The world O soul, is so\norganized as to unify exactly these opposites; good and evil, weal and\nwoe, distress and comfort, and contains types of ideas that have the\neffect of waking the soul and making it aware of itself, so that as a\nresult it gains reason that illumines and consummates knowledge, i.e.,\nwisdom and knowledge of the true nature of things. For this purpose alone\nhas the soul come into the world, to learn and experience; but it is like\na man that comes to a place to become acquainted with it and know its\nconditions, but then gives up the learning, inquiring and collecting of\ninformation, and diverts his spirit by reaching after luxury and the\nenjoyment of other things, and in so doing forgets to acquire that which\nhe was to strive for.\u201d (L. c., pp. 8 ff.)\n\nI return to the psychological point of view of our friend Hitchcock:\n\u201cDesire and love are almost synonymous terms, for we love and seek what we\ndesire, and so also we desire and seek what we love; yet neither love nor\ndesire is by any necessary connection directed to one thing rather than\nanother, but either under conditions suitable to it may be directed to\nanything. From which it follows that it is possible to make God as the\nEternal, its object, or call it truth and we may see that its enjoyment\nmust partake of its own nature. Now we read that it is not common for man\nto love and pursue the good and the true because it is the good and true;\nbut we call that good which we desire and there lies the great mistake of\nlife. From all which we may see that vast consequences follow from the\nchoice of an object of desire, which as we have said, may as easily be an\neternal as a transient one. We should be on guard against a too mechanical\nconception of these things. By so doing we should depart too greatly from\nthe point of view of the true alchemists. One author tells of the\nsignificant advance that he made from the time when he discovered that\nnature works \u2018magically.\u2019 \u201d (H. A., Hitchcock\u2019s Remarks upon Alchemy, pp.\n294 ff.)\n\nAversion and hate, the opposites of desire and love, are not independent\naffections but depend upon the latter. There is only the one impulsion of\ndemand that strives for what satisfies it and repulses what conflicts with\nit. \u201cIf then desire is turned to one only eternal thing, then, since the\nnature of man takes its character from his leading or chief desire, the\nwhole man is gradually converted to, or, as some think, transmuted into\nthat one thing.\u201d (H. A., pp. 295 ff.)\n\nThe doctrine naturally presupposes the possibility, already mentioned, of\na schooling of the will, yet it will still be necessary to fix it upon a\ndefinite object. The love of the transitory finds itself deceived because\nthe objects vanish, while the desire itself, the conation (or in\npsychoanalytic language the libido), continues forever. For this\neverlasting desire only an everlasting object is suitable. An object of\nthat kind is not to be found in the external world. We can only withdraw\nthe outer object and offer ideals in exchange. The moment that this\nwithdrawal of external objects takes place the libido begins, as it were,\nto eject itself as an object; in the ideal we give it a nucleus for this\nprocess, in order that it may form the new object around it and water it\nwith its own life. So in a \u201cmagic\u201d way a new world is formed whose laws\nare those of the ideal. The formation of the new world (new earth and new\nheaven, new Jerusalem, etc.) occurs frequently in the symbolic language of\nmysticism.\n\nThe laws of the ideal and consequently of the new world are determined by\nthe nature of the ideal. Not every one is proved everlastingly suitable.\n\n\n    \u201cThose that dedicate themselves to the gods and fathers, pass over\n                to the gods and fathers,\n    Spirit worshipers to the spirits, whoever honors me, comes to me.\u201d\n\n\nsays the Highest Being to Arjuna in the Bhagavad-Gita (IX, 25). The mystic\nis in the position from the moment of regeneration, to create in himself a\nnew world with laws that he may, to a certain extent, himself select.\nFortunate is he who makes a good selection. Every one is the architect of\nhis own fortune. This is most true when after introversion the power of\nself determining one\u2019s own destiny is directed toward the most intensive\nliving. The formation and cultivation of the new earth is a beginning that\nis rich with significant consequences. The alchemists speak of a maidenly\nearth or a flaky white earth (i.e., crystalline) as a certain stage in the\nwork. This is probably the stage that we are examining now, the stage of\nthe new, still undeveloped earth that is now to be organized (according to\nthe conceived ideal). The soil is crystalline because the old earth was\ndissolved and has been freshly formed from the solution. The\ncrystallization corresponds to regeneration. The \u201cwhite earth\u201d probably\ncorresponds to the \u201cwhite stone,\u201d which is the first stage of completion\nafter the blacks (first mystical death, putrefaction, trituration, or\ncontrition). In the white earth a seed is sown. We shall hear of it later.\n\nIf the work is not to make men unserviceable and is not again to bring\nthem into conflict with the demands of life, so that all the effort would\nhave been fruitless, the new world must be organized in such a way that it\nis compatible with the demands of real life. In other words, the ideal\nthat regulates the new world must be an ethical one. The mystic who wishes\nto be freed from contradictions will have to follow his conscience as a\nguide, and not the unexplored but the explored conscience. He cannot\nescape it in the long run (the magicians that defy it are, as the legend\ninforms us, finally torn to pieces by the devil); it is better for him to\nget upon its side and so turn the conflict in his favor. It appears that\nthis manly attitude would have a marvelous inner concord as a result and\noutwardly, a remarkable firmness of character. It is not my object to\ndecide what metaphysical significance the strengthening through mysticism\nof the ideal (God in me) may have.\n\n\u201cTake, O soul, not the unworthy and common as a model, for such use and\nword will adhere to thee finally as a nature opposed to thine own. By this\nmeans, however, the strong impulse itself towards union with thy nature\nand to the return into thy home goes astray. Know that the exalted and\nmajestic Originator of things, is himself the noblest of all things. Take\nthen the noble things as a model, in order by that means to get nearer thy\nCreator on the path of elective affinity. And know that the noble attaches\nitself to the noble and the vulgar to the common.\u201d (Fleischer, Herm. a. d.\nSeele, p. 18.)\n\nWhat is to be sown in the new earth is generally called love. A crop of\nlove is to arise; with love will the new world be saturated; its laws will\nbe the laws of love. By love a transmutation of the subject is to take\nplace. One alchemist (quoted in H. A., pp. 133 ff.) writes as follows:\n\n\u201cI find the nature of Divine Love to be a perfect unity and simplicity.\nThere is nothing more one, undivided, simple, pure, unmixed and\nuncompounded than Love....\n\n\u201cIn the second place I find Love to be the most perfect and absolute\nliberty. Nothing can move Love, but Love; nothing touch Love, but Love;\nnor nothing constrain Love, but Love. It is free from all things; itself\nonly gives laws to itself, and those laws are the laws of Liberty; for\nnothing acts more freely than Love, because it always acts from itself,\nand is moved by itself, by which prerogatives Love shows itself to be\nallied to the Divine Nature, yea, to be God himself.\n\n\u201cThirdly, Love is all strength and power. Make a diligent search through\nHeaven and Earth, and you will find nothing so powerful as Love. What is\nstronger than Hell and Death? Yet Love is the triumphant conqueror of\nboth. What more formidable than the wrath of God? Yet Love overcomes it,\nand dissolves and changes it into itself. In a word, nothing can withstand\nthe prevailing strength of Love: it is the strength of Mount Zion, which\ncan never be moved.\n\n\u201cIn the fourth place: Love is of a transmuting and transforming nature.\nThe great effect of Love is to turn all things into its own nature, which\nis all goodness, sweetness, and perfection. This is that Divine power\nwhich turns water into wine; sorrow and anguish into exulting and\ntriumphant joy; and curses into blessings. Where it meets with a barren\nand heathy desert, it transmutes it into a paradise of delights; yea, it\nchangeth evil into good, and all imperfection into perfection. It restores\nthat which is fallen and degenerated to its primary beauty, excellence and\nperfection. It is the Divine Stone, the White Stone with the name written\nupon it, which no one knows but he that hath it. [Cf. Rev. II, 17. \u2018He\nthat hath an ear, let him hear what the Spirit saith unto the churches; To\nhim that overcometh will I give to eat [nutritio] of the hidden manna, and\nwill give him a white stone, and in the stone a new name written, which no\nman knoweth saving he that receiveth it.\u2019 Also III, 12: \u2018Him that\novercometh will I make a pillar in the temple of my God, and he shall go\nno more out: and I will write upon him the name of my God, and the name of\nthe city of my God, which is new Jerusalem, which cometh down out of\nheaven from my God: and I will write upon him my new name.\u2019 Cf. also XIX,\n12, and XXI, 2. The White Stone with the new name is also joined with the\nnew earth. Because of this it is important that the new Jerusalem is\n\u2018prepared as a bride adorned for her husband.\u2019] In a word, it is the\nDivine Nature, it is God himself, whose essential property it is to\nassimilate all things with himself; or [if you will have it in the\nscripture phrase] to reconcile all things to himself, whether they be in\nHeaven or in Earth; and all by means of this Divine Elixir, whose\ntransforming power and efficacy nothing can withstand....\u201d (H. A., pp. 133\nff.)\n\nAt the end of the work there ensues the union of sun and moon, typifying\nGod and man. As in the Vedanta the teaching of the holy books of India,\nthe Upanishads, so in alchemy, the difference between the one soul and the\nAll Soul is of no importance. For every one who succeeds in overcoming the\nfundamental error, in which we are all implicated, the difference\nvanishes, and the two things previously separated coalesce. In reality\nthere is only the one thing: God.\n\nIren\u00e6us writes: \u201c... The fire of nature assimilates all that it nourishes\nto its own likeness, and then our mercury or menstruum vanishes, that is,\nit is swallowed by the solar nature [The soul of man dissolves and is\ntaken up by the divine or All Soul] and all together make but one\nuniversal mercury [All Soul] by intimate union. And this mercury is the\nmaterial principle of the Stone; for formerly, when it was compounded of\nthree mercuries, [namely, when they thought they had to distinguish\nspirit, soul and body, or some other division in it] then Soul, world and\nGod were, for example, to be thought of, or as they are called in\nSoeta-svatara-Upanishad V, Enjoyer, Object of Enjoyment, and Inciter.\n\n\n    As eternal cause contains that trinity.\n    Whoever finds in it the Brahma as the kernel,\n    Resolves himself in it as a goal, and is freed from birth.\u201d\n\n\nCf. also Deussen, Syst. d. Ved., p. 232, and Sutr. d. Ved., pp. 541 ff.:\n\u201cFrequently we are told of the connection of the highest with the\nindividual soul, and then again of a splitting up [conditioned by them]\ninside the Brahma, by virtue of which their two parts are mutually opposed\nand limited. Both of these things happen, however, only from the\nstandpoint of the distinctions [upadhi].... There were two which were\nsuperficial (in that they formed an unjustified opposition) and the third\nessential to Sol and Luna only, not to the Stone; for nature would produce\nthese two out of it by artificial decoction.... [These distinctions depend\non ignorance, after throwing off which the individual is one with the\nhighest. The connection of the individual soul with Brahman is in truth\nits entering into its own self, and the division in Brahma is as unreal as\nthat between space in general and space within the body.] But when the two\nperfect bodies are dissolved [prepared for the mystical work] they are\ntransmuted with the mercury that dissolved them, and then there is no more\nrepugnancy in it; then there is no longer a distinction between\nsuperficial and essential. And this is that one matter of the stone, that\none thing which is the subject of all wonders. When thou art come to this\nthen shalt thou no more discern a distinction between the Dissolver [God]\nand the dissolved [soul] ... and the color of the ripe sulphur [the divine\nnature] inseparably united to it will tinge your water [soul].\u201d Iren\u00e6us\nsays that the two bodies, Sol and Luna, are compared by the alchemists to\ntwo mountains, first because they are found in mountains, and second by\nway of opposition: \u201cFor where mountains are highest above ground, there\nthey lie deepest underground,\u201d and he adds: \u201cThe name is not of so much\nconsequence, take the body which is gold [i.e., here the consummate man]\nand throw it into mercury, such a mercury as is bottomless [infinite],\nthat is, whose center it can never find but by discovering its own.\u201d (H.\nA., 283 ff.)\n\nIn reference to these and similar expressions of the alchemists, Hitchcock\nrightly calls our attention to Plotinus, who writes, for example (Enn.,\nVI, 9, 10): \u201cWe must comprehend God with our whole being, so that we no\nlonger have in us a single part that is not dependent upon God. Then we\nmay see him and ourselves as it beseems us to see, in radiant beams,\nfilled with spiritual light, or rather as pure light itself [notice this\nfullness of light] without weight, imponderable, become God or rather\nbeing God. Our life\u2019s flame is then kindled; but if we sink down into the\nworld of sense, it is as if extinguished.... Whoever has thus seen himself\nwill, then, when he looks, see himself as one who has become unified, or\nrather he will be united to himself as such a one and feel himself as\nsuch. Possibly one should not in this case speak of seeing. But as regards\nthe seen, if we can indeed distinguish the seeing and the seen, and not\nrather have to describe both as one, which is, to be sure, a bold\nstatement, then the seeing really does not see in this condition, nor does\nhe differentiate two things, nor has he the idea of two things. He is, as\nit were, another; he ceases to be himself, he belongs no longer to\nhimself; arriving there, he has ascended unto God and has become one with\nhim, as a center that coincides with another center; the two coinciding\nthings are here one, and only two when they are separated. In this sense\nwe speak of the soul\u2019s being another than God.\u201d\n\nI recall also the passage in Amor Proximi where it is said that the earth\nwill again be placed in Solis punctum. The center of the sun [God] is to\nbe seen in the symbol [Symbol: Gold]. We now understand the mystical\ndifference between the hieroglyphs [Symbol: Gold] and [Symbol: Alum],\nbetween gold and alum. In order to express in the mercury symbol [Symbol:\nMercury] the accomplished union (represented by +) of [Symbol: Gold] and\n[Symbol: Silver], which takes place through the newly discovered central\npoint, the symbol [Symbol: Mercury] is also used.\n\nI have mentioned the vedantic teachings, whose agreement with alchemy has\nalso been noticed by Hitchcock. It takes emphatically the point of view of\nthe \u201cnon-existence of a second.\u201d Multiplicity is appearance; the\ndifference between the individual soul and the All Soul depends upon an\nerror which we can overcome. The goal of salvation is the ascent into the\nuniversal spirit Brahma (in the nirvana of the Buddhists there is the same\nthought). Whoever has entered into the highest spirit, there is no longer\nany \u201cother\u201d for him. Brhadaranyaka-Upanishad, IV, 3: (23) \u201cIf he does not\nthen [The man in the deep sleep (susupti),] see, he is yet seeing although\nhe sees not, for there is no interruption of vision for the seeing,\nbecause he is imperishable; but there is no second beside him, no other\ndifferent from him that he could see. (24.) If he does not smell, he is\nyet smelling although he smells not, for there is for the smelling\n[person] no interruption of smelling because he is imperishable; but there\nis no second thing beside him, no other thing different from him that he\ncould smell.... (32.) He stands like water [i.e., so pure] seer alone and\nwithout a second ... he whose world is Brahm. This is his highest goal,\nthis is his highest fortune, this is his highest world, this is his\nhighest joy; through a minute particle of only this joy the other\ncreatures have their life.\u201d\n\nIf I compare the hermetic teachings on the one hand with the vedanta, and\non the other with the Samkhya-Yoga, I do not lose sight of the fundamental\nantagonism of both\u2014Vedanta is monistic, Samkhya is dualistic\u2014but in\nappreciation of the doctrine of salvation which is common to both. That\nthe mystic finds the same germ in both systems is shown by the\nBhagavad-Gita. For him the theoretical difference is trivial, whether the\nmateria is dissolved as mere illusion, when he has attained his mystic\ngoal, or whether, as an eternal substance, it is as something overcome,\nsimply withdrawn, never more to be seen. According to the Samkhya\ndoctrine, too, the saved soul enters into its own being, and every\nconnection with objects of knowledge ceases.\n\nIn Yogavasistha it is written: \u201cSo serene as would the light appear if all\nthat is illumined, i.e., space, earth, ether, did not exist, such is the\nisolated state of the seer, of the pure self, when the threefold world,\nyou and I, in brief, all that is visible, is gone. As the state of a\nmirror is, in which no reflection falls, neither of statues nor of\nanything else\u2014only representing in itself the being [of the mirror]\u2014such\nis the isolation of the seer, who remains without seeing, after the jumble\nof phenomena, I, you, the world, etc., has vanished.\u201d (Garbe,\nSamkhya-Phil., p. 326.)\n\nIn the materia (prakri) of the Samkhya system reside the three qualities\nor constituents already familiar to us, Rajas, Tamas, and Sattva. Whoever\nunmasks these as the play of qualities, raises himself above the world\nimpulses. For him, as he is freed from antagonisms, the play ceases. When\na soul is satiated with the activity of matter and turns away from it with\ndisdain, then matter ceases its activity for this soul with the thought,\n\u201cI am discovered.\u201d It has performed what it was destined to perform, and\nwithdraws from the soul that has attained the highest goal, as a dancing\ngirl stops dancing when she has performed her task and the spectators have\nenough. But in one respect matter is unlike the dancing girl or actress;\nfor while they repeat their performance at request, matter \u201cis tenderly\ndisposed like a woman of good family,\u201d who, if she is seen by a man,\nmodestly does not display herself again to his view. This last simile is\nfacilitated in the original texts by the fact that the Sanskrit for soul\nand man has the same phonetic notation (pums, purusa). (Garbe, l. c., pp.\n165 ff.)\n\nIn comparing the common mystic content of Vedanta and Samkhya-Yoga with\nalchemy, I avoid the difficulty involved in establishing a detailed\nconcordance of the hermetic philosophy with one or another system. An\ninquiry into this topic would result differently according to which\nhermetic authors we should particularly consider.\n\nIt is probably worthy of notice that the Yoga-Mystics, like the\nalchemists, are acquainted with the idea of the union of the sun and the\nmoon. Two breath or life currents are to be united, one of which\ncorresponds to the sun, the other to the moon. The expression Hathayoga\n(where hatha = mighty effort. Cf. Garbe, Samkhya and Yoga, p. 43) will\nalso be interpreted so that Ha = sun, tha = moon, their union = the yoga\nleading to salvation. (Cf. Hatha-Yoga-Prad., p. 1.)\n\nThe union of two things, the sun with the moon, the soul with God, the\nseer with the seen, etc., is also taught by the image of the connection of\nman and woman. That is the mystic marriage (Hieros gamos), a universally\nwidespread symbol of quite supreme importance. In alchemy the last\nprocess, i.e., according to the viewpoint of representation, the\ntincturing or the unification, is quite frequently represented in the\nguise of a marriage\u2014sometimes of a king and a queen. We cannot interchange\nthis final process with the initial one of introversion, which (as a\nseeking for the uterus for the purpose of a rebirth) is likewise readily\nconceived of as a sexual union. If the symbol of coitus was conceivable\nthere, so here, too, the same symbol is appropriate for the representation\nof the definite union with the object longed for.\n\nIt is quite suggestive to associate the anagogic idea of the _Unio\nmystica_, precisely on account of the erotic allegory, with the primal\nmotive of sexual union (with the mother) instead of with the wish to die,\nas I have done at another place. It may be that the primal erotic power\nsupplies something for the accomplishment of this last purpose; it may be\nthat all powers must co\u00f6perate. If I now still abide by my original\nexposition, this happens because it appears to me that the symbolism\nemphasizes the going over of the one into the other more than the\nattainment of the sexual goal; and even in the cases where the unio\nmystica is described as a sexual union. We should not forget that the\nsexual gratification is to be regarded also as a kind of annihilation. It\nis a condition of intoxication and of oblivion or perishing. It is this\nside of the sexual procedure that the symbolism of the unio mystica\nparticularly emphasizes.\n\nBrhadaranyaka-Upanisad, IV, 3, 21: \u201c... For even as one embraced by a\nbeloved woman has no consciousness of what is within or without, so the\nspirit, embraced by the most percipient self (prajena almana, i.e., the\nBrahm), has no knowledge of that which is external or internal. That is\nits form of existence, in which it is characterized by stilled desire,\neven its own desire is without desire and separated from sorrow.\u201d This\npassage treats of the deep sleep (susupti) which is regarded as a passing\nunion with the highest spirit, and so, as essentially the same as the\ndefinitive _unificatio_. Sleep is the brother of death. Susupti is,\nfurthermore, conceived only as a preliminary; a German mystic would call\nit a foretaste of the definitive ascent into Brahm.\n\nIn the parable the unio mystica appears twice represented, once in that\nthe king and queen are represented as the bridal couple, and the second\ntime when the king, i.e., God, takes the wanderer up into his kingdom.\n\nThe attainment of an inner harmony, of a serene peace, is what, as it\nseems to me, is most clearly brought out as the characteristic of the\nfinal unificatio\u2014not merely by the Hindus or Neoplatonists, but also by\nthe Christian mystics and by the alchemists.\n\nArtephius is quoted by H. A., p. 86, as follows: \u201c... This water [water of\nlife] causes the dead body to vegetate, increase and spring forth, and to\nrise from death to life by being dissolved first, and then sublimed. And\nin doing this the body is converted into a spirit, and the spirit\nafterwards into a body; and then is effected the amity, the peace, the\nconcord and the union of the contraries.\u201d\n\nSimilarly Ripley (H. A., p. 245): \u201cThis is the highest perfection to which\nany sublunary body can be brought, by which we know that God is one, for\nGod is perfection; to which, whenever any creature arrives in its kind\n[according to its nature], it rejoiceth in unity, in which there is no\ndivision nor alterity, but peace and rest without contention.\u201d\n\nThe final character of the completed philosopher\u2019s stone makes it\nconceivable, that, as the hermetic masters say, it is made only once by a\nman and then not again. The Stone is an absolutely imperishable Good; but\nif it should be lost it is surely not the right stone.\n\nI have now to offer some conjectures regarding further interpretations of\nthe two and the three principles [Symbol: Gold] and [Symbol: Silver],\nnamely [Symbol: Sulfur] [Symbol: Mercury] [Symbol: Salt]. We are aware of\na general difference. I add now first the remark of Hitchcock that the\n\u201ctwo\u201d things are to be regarded as an antithesis: _natura naturans_ and\n_natura naturata_. We might intellectually conceive the [Symbol: Mercury]\n(mercury) given by many writers at the beginning of the work as a double\none, on the one hand as nature and on the other as our world picture. We\ncause it to work on our [Symbol: Sulphur] (sulphur), i.e., on our\naffectivity by which the [Symbol: Sulphur] is purified and dissolved, for\nit is compelled to adapt itself to the requirements of the world laws. But\nby this means a new world picture is produced, for the former had been\ninfluenced by the unclarified [Symbol: Sulphur]; our affective life limits\nour intellectual. The new world picture or the newly gained [Symbol:\nMercury] we combine with our [Symbol: Sulfur] and so on, until finally\nafter a gradual clarification nature and our world picture harmonize. Then\nthere are no longer two mercuries but only one; and the sulphur, our\ncompleted subject, has become more or less a unity. Now we may advance to\nthe unification of the two clarified things, which in this stage are\ncalled [Symbol: Gold] and [Symbol: Silver]. Now subject and object are\nbound together and man enters, as is so wonderfully expressed in\nChandogya-Upanisad, VIII, 13, as a being adapted into the unadapted\n(uncreated-primordial) world of Brahma. [Symbol: Sol] and [Symbol: Luna]\nmay, to be sure, be conceived also as the love of God towards man and the\nlove of man towards God. The different masters of the art are the same in\ndifferent ways in that the one sees more the intellectual, the other the\nemotional. They describe different sides or aspects of the same process,\nfor which we do not indeed possess appropriate concepts, and whose best\nform of expression is through symbols. The sign [Symbol: Sol] is then\nneither = subject nor love but just = [Symbol: Sol], i.e., a thing to\nwhich we may approximate nearest by a form of integration of all partial\nmeanings. In view of the fact that [Symbol: Sulfur] and [Symbol: Mercury]\nare contrasted at the beginning of the process also as body and soul, we\ncan, by making [Symbol: Sulfur] = passions and [Symbol: Mercury] =\nknowledge (reason) conceive the rest thus: [Symbol: Sulfur] is to be\npurified by an exalted [Symbol: Mercury] (in distinction from the common\n[Symbol: Mercury], called also \u201cour\u201d [Symbol: Mercury]), and so to be\npurified by a higher knowledge. From [Symbol: Sulfur] is developed (i.e.,\nit unmasks itself to the initiated as) [Symbol: Luna], i.e., Maya, the\nobject, that in its difference from the subject is mere illusion; and from\n[Symbol: Mercury] comes [Symbol: Sol], the Brahm or subject, and now the\n_unio mystica_ can take place. Another use of symbolism is the one by\nwhich we are able to concoct gold out of sulphur; from the affects we\nderive, through purification, love (toward God). The spirit [Symbol:\nMercury] exalts [raises] the antithesis [Symbol: Sol] and [Symbol: Luna]\n(soul and body) in such a way that finally it simply opposes itself as\nsubject and object. (Cf. H. A., pp. 143 ff.)\n\nSometimes the making of gold is described as an amalgamation; from the raw\nmaterial, [Symbol: Sol] is derived by an amalgamation with [Symbol:\nMercury] [quicksilver]. That naturally signifies the search for the Atman\nor highest spirit in man by means of contemplation, which belongs to\n[Symbol: Mercury], the [act of] knowing.\n\nWith regard to the trinity [Symbol: Sol] [Symbol: Luna] [Symbol: Mercury]:\nThe solar divinity [creating, impregnating] in man is [Symbol: Sulfur]\nthat by its triangle moreover marks the fiery nature [Symbol: Sulfur];\nthat which is comprised in the bodily nature, the terrestrial is [Symbol:\nSalt] salt, which is also represented as a cube, like the element earth.\nThe two can be called [Symbol: Sol], anima, and [Symbol: Luna], corpus.\nThe celestial messenger who appears as a mediator for the antithesis is\nthe conscience [Symbol: Mercury], who has his constant influx from God,\nthe real [Symbol: Sol], and is therefore a divine spirit. We have then the\ntriad Spiritus, anima, corpus [[Symbol: Mercury] [Symbol: Sol] [Symbol:\nLuna]] or, because [Symbol: Mercury] is to be regarded as a mediator,\n[Symbol: Sol] [Symbol: Mercury] [Symbol: Luna]. The intervention of the\n[Symbol: Mercury] effects the previously mentioned exaltation of [Symbol:\nSol] and [Symbol: Luna] or of [Symbol: Sulfur] and [Symbol: Mercury]\n(crude state) to [Symbol: Sol] and [Symbol: Luna].\n\nIn view of the difficulty of the mystic work that attempts to accomplish a\nsheerly superhuman task, it is not surprising that it cannot be finished\nin one attempt but requires time. It necessitates great persistence. In\nthe life of the mystic the states of love and aspiration for God alternate\nwith those of spiritual helplessness and barrenness. (Horten, Myst., I, p.\n9.)\n\nArabi sings in his ode on man\u2019s becoming godlike: \u201c[1] O thou ancient\ntemple. A light has arisen for thee (you) that gleams in our hearts. [2]\nTo thee I lament the wilderness that I have traversed, and in which I have\npoured forth an unlimited flood of tears. [3] Neither at dawn nor at dusk\ndo I get repose. From morning until evening I fare on my way without\nceasing. [4] The camels go forth on their journey at night; even if they\nhave injured their feet, they still hasten. [5] These (mighty) riding\ncamels bore us to you (probably God) with passionate longing, although\nthey did not hope to attain the goal....\u201d The riding camels signify the\nlonging of the mystics for God. \u201cIt seeks and strives ceaselessly,\nalthough its powers are drained by the difficulties of the search.\u201d\n(Horten, l. c., p. 16 ff.)\n\nMany degrees or stations are to be gone over on the difficult way, yet\nzeal is to abide constant in all circumstances. [The idea of the ladder\nset up to heaven, of steps, etc., is universal in religions.] In general\nseven such steps are distinguished. In Khunrath, e.g., the citadel of\nPallas has seven steps. Paracelsus (De Natura Rerum, VIII), following a\nfavorite custom, gives seven operations of the work. \u201c... It is now\nnecessary to know the degrees and steps to transmutation, and how many\nthey are. These steps are then no more than seven. Although some count\nstill more, it should not be so. For the most important steps are seven.\nThe further ones, however, which might be reckoned as steps are comprised\nunder the others, which are as follows: calcination [sublimation],\ndissolution, putrefaction, distillation, coagulation, and tincturing.\nWhoever passes over these seven steps and degrees comes to such a\nmarvelous place, where he sees much mystery and attains the transmutation\nof all natural things.\u201d In the \u201cRosarium\u201d of Johannes Daustenius [Chap.\nXVII] the seven steps are represented as follows: \u201cAnd then the corpus [1]\nis a cause that the water is retained. The water [2] is the cause of\npreserving the oil so that it is not ignited on the fire, and the oil [3]\nis the cause of retaining the tincture, and the tincture [4] is a cause of\nthe colors appearing, and the color [5] is a cause of showing the white,\nand the white [6] is a cause of keeping every volatile thing [7] from\nbeing no longer volatile.\u201d It amounts to the same thing when Bonaventura\ndescribes septem gradus contemplationis [seven steps of contemplation],\nand David of Augsburg [13th century] the \u201cseven steps of prayer.\u201d Boehme\nrecognizes 7 fountain spirits that constitute a certain gradation and in\nthe yoga we also find 7 steps, which are described in the \u201cYoga Vasistha\u201d\n(cf. Hath. Prad., pp. 2 ff). It may easily happen that the domination of\nthe number 7 is to be derived from the infusion of the scientific\ndoctrines (7 planets, 7 metals, 7 tones in the diatonic scale) and yet it\nmay depend on an actual correspondence in the human psyche with nature\u2014who\ncan tell? Most significant is the connection of the 7 steps of development\nwith the infusion of the nature myth in the alchemistic theories of\n\u201crotations.\u201d For the perfection of the Stone, rotations (i.e., cycles) are\nrequired by many authors, in which the materia (and so the soul) pass\nthrough the spheres of all the planets. They have to be subjected\nsuccessively to the domination (the regimen) of all seven planets. This is\nrelated to the ideas of those neoplatonists and gnostics according to\nwhich the soul must, on its way (anodos) to its heavenly home, i.e., to\nits celestial goal, pass through all the planetary spheres and through the\nanimal cycle. (Cf. Bousset, Hauptpr. d. G., pp. 11 and 321.) I observe,\nmoreover, a thoroughly vivid representation of this very theme in the good\nold Mosheim, Ketzergesch., p. 89 ff. Also in the life of the world, if it\nis completely lived, man passes through, according to the ideas of the old\nmystery teachings, the domination of the seven planets.\n\nThe anagogic meaning of rotation may be that of a collection of all\navailable (seven in number) powers, in order finally to rise as a whole,\nto God.\n\nMore important, or at any rate more easily comprehensible, appears to me\nthe trichotomy necessarily resulting from the course of the mystical work,\na triplicate division that results in the three main phases, black, white,\nand red. The black corresponds to introversion and to the first [mystic]\ndeath, the white to the \u201cnew earth,\u201d to freedom or innocence, red to love,\nwhich completes the work. This general arrangement does not prevent the\nsymbols from being often confused by the alchemistic authors. There are\ngradations between the main colors, all kinds of color play; in particular\nthe so-called peacock\u2019s tail appears, which comes before the stable white\nto indicate the characteristic gayness of color of visionary experiences,\nand which marks the stage of introversion.\n\nIf one put into the center of vision, as goal of the work, the recovery of\nthe harmonious state of the soul, one might express oneself about the\nthree primary colors as follows: The paradisical state demands absolute\nfreedom from conflict. We can attain this only by completely withdrawing\nfrom the external world whatever causes conflict in connection with the\nexternal world, so that there comes to pass with regard to it, a\nthorough-going indifference. This indifference is the black. The freedom\nfrom conflict (guiltlessness) in the now newly beginning life is the\nwhite. Previously, at the disintegration (rotting) of the material, one\nconstituent part was removed and taken away. That is, the libido becomes\nfree (love). It is gradually alloyed with the white material, which is dry\n(thirsty without thirst); sown in the white ground. Life is without\nconflict now drenched with love, red. This true red thus attained is\npermanent because it is produced [in contrast to mere instruction] from\nthe heart of hearts, the roots of innermost feeling, which is subjected to\nno usury.\n\nThe mystical procedure can be realized in different degrees of intensity.\nThe lowest degree is as a program with the mere result of a stimulation;\nthe highest degree is a final transmutation of the psyche. If this goal is\nattained in life, we have acquired the terrestrial stone. In contrast, the\ncelestial stone belongs with the eschatological concepts and the celestial\ntincture is the apokatastasis.\n\nIt is an interesting question whether the resolution of conflicts, with\nevasion of the process in the outer world, cannot be accomplished\nsubjectively, by battles with symbols (personifications) and in symbols,\nthus amounting to an abbreviation of the process. Theoretically this is\nnot impossible, for the conflicts do not indeed lie in the external world,\nbut in our emotional disposition towards it; if we change this disposition\nby an inner development, the external world has a different value for the\nlibido.\n\n\u201cThe projection into the cosmic is the primal privilege of the libido, for\nit naturally enters into our perception through the gates of all the\nsenses and apparently from without, and actually, in the form of the\npleasure and pain qualities of perception. These, as we all know, we\nattribute without further deliberation to the object, and their cause, in\nspite of philosophical deliberation, we are continually inclined to look\nfor in the object, while the object is often hopelessly innocent of it.\u201d\n(Jung, in Jb. ps. F., III, p. 222; with which compare the Freudian\ntransference concept and Ferenczi\u2019s essay on \u201cIntrojektion und\nUbertragung,\u201d in Jb. ps. F., I, p. 422.) Jung calls attention to the\nfrequently described immediate projection of the libido in love poetry, as\nin the following example from the Edda (H. Gering):\n\n\n    \u201cIn Gymer\u2019s Courtyard I saw walking\n    The maiden, dear to me;\n    From the brightness of her arms glowed the heavens,\n    And all the eternal sea.\u201d\n\n\nThe mystic looks for the conflicts that he desires to do away with, in\nman, the place where they really exist. With this theoretical presumption\nthe possible objection against all mysticism is averted, namely that it is\nvalueless because it rests merely upon imagined experiences, upon\nfanaticism. This objection, though not to be overlooked, does not apply to\nmysticism, which accomplishes an actual ethical work of enduring value\u2014but\nto the other path that issues from introversion, namely magic (not to\nmention physical and spiritual suicide). This is nicely expressed, too, in\nan allegorical way by saying that magically-made gold melts, as the story\ngoes, or turns into mud (i.e., the pretended value vanishes in the face of\nactuality) while \u201cour\u201d alchemistic gold is an everlasting good. The yoga\ndoctrine, too, describes Siddhi (those imaginary wonders in which the\nvisionary loses himself) as transitory, only salvation alone, i.e., the\nmystical goal being imperishable.\n\nAs for the metaphysical import of the mystical doctrine, I might maintain\nthat the psychoanalytic unmasking of the impelling powers cannot prejudice\nits value. I do not venture at all upon this valuation; but for the very\npurpose of bringing into prominence a separate philosophical problem, I\nmust emphatically declare that if psychoanalysis makes it conceivable that\nwe men, impelled by this and that \u201ctitanic\u201d primal power, are necessitated\nto hit upon this or that idea, then even if it is made clear what causes\nus to light upon it, still nothing is as yet settled as to the value for\nknowledge of the thing discovered.\n\nI am so far from wishing to derive a critique of the metaphysical import\nof the doctrine from psychoanalytic grounds alone, that I felt called upon\nto make claim only to a synthesis for the merely psychological\nunderstanding of mystic symbolism, a synthesis which I have attempted to\nblock out as well as I was able in the present Part III of my book.\n\n\n\n\n                               Section III.\n\n\nThe Royal Art.\n\n\nIt has been mentioned that the work of perfecting mankind might be\nrealized in different degrees of intensity, which might extend from\ncomplete living realization to mere sympathy without any clear\ncomprehension. The psychic types in which the realization is achieved are,\nit may be said, identical.\n\nThese typical groups of symbols that the mystic [I draw a certain\ndistinction between the mystes and the mystic. The latter is a mystes who\nmakes a system of what he has realized.] produces as a functional\nexpression of his subjective transformation, can be thought of as an\neducational method applied to arouse the same reactions in other men. In\nthe group of symbols are contained more or less clearly the already\nmentioned elementary types as they are common to all men; they strike the\nsame chords in all men. Symbolism is for this very reason the most\nuniversal language that can be conceived. It is also the only language\nthat is adapted to the various degrees of intensity as well as to the\ndifferent levels of the intro-determination of living experience without\nrequiring therefore a different means of expression; for what it contains\nand works with are the elementary types themselves [or symbols which are\nas adequate as possible to them] which, as we have seen, represent a\npermanent element in the stream of change. This series of symbols is quite\nas useful to the neophyte as to the one who is near to perfection; every\none will find in the symbols something that touches him closely; and what\nmust be particularly emphasized is that the individual at every spiritual\nadvance that he makes, will always find something new in the symbols\nalready familiar to him, and therefore something to learn. To be sure,\nthis new revelation is founded in himself; but there results for the\nuncritical mind (mythological level) the illusion that the symbols (e.g.,\nthose of the holy scripture) are endowed with a miraculous power which\nimplies a divine revelation. [Cf. the concept of the origin of the symbol\nin my essay, Phant. u. Myth.] Because of a similar illusion, e.g.,\nJamblichus posits demons between gods and men, who make comprehensible to\nthe latter the utterances of the gods; the demons, he thinks, are servants\nof the gods and execute their will. They make visible to men in works and\nwords the invisible and inexpressible things of the gods; the formless\nthey reveal in forms and they reveal in concepts what transcends all\nconcepts. From the gods they receive all the good of which they are\ncapable, partially or according to their nature, and share it again with\nthe races that stand below them.\n\nI said above, every one will find something appropriate to himself in the\nsymbols, and I emphasized the great constancy of the types fast rooted in\nthe unconscious, types which impart to them a universal validity. The\ndivine is revealed \u201conly objectively different according to the\ndisposition of the vessel into which it falls, to one one way, another to\nanother. To the rich poetical genius it is revealed preeminently in the\nactivity of his imagination; to the philosophical understanding as the\nscheme of a harmonious system. It sinks into the depths of the soul of the\nreligious, and exalts the strong constructive will like a divine power.\nAnd so the divine is honored differently by each one.\u201d (Ennemoser, Gesch.\nd. M., p. 109.) \u201cThe spiritual element of the inheritance handed down by\nour fathers works out vigorously in the once for all established style....\nOn the dark background of the soul stand, as it were, the magic symbols in\ndefinite types, and it requires but an inner or outer touch [E.g., by\nreligious observances.] to make them kindle and become active.\u201d (Ib., p.\n274.) \u201cThe unconscious is common to all mankind in an infinitely greater\ndegree than the content of the individual consciousness, for it is the\ncondensation of the historically average and oft-repeated.\u201d (Jung, Jb. ps.\nF., III, pp. 169 ff.)\n\nWhoever allows the educative symbols to work upon him, whether he sees\nonly darkly the ethical applications typified in them, or clearly\nperceives them, or completely realizes them in himself, in any case he\nwill be able to enjoy a satisfying sense of purification for his earnest\nendeavor in an ethical direction. The just mentioned dim perception\n(probably the most frequent case), does not exclude the existence of very\nclear ideas in consciousness; the person in question generally considers\nhis ideas, although they are only masks in front of the absolute ideal, as\nthe ultimate sense of the symbol, thus accepting one degree of\nsignificance for the complete meaning. Every one approximates the ideal as\nhe can; the absolute ideal through his ephemeral, but attainable ideal.\nThe highest being speaks in the inexhaustible Bhagavad-Gita:\n\n\n    \u201cMore trouble have they who devote themselves to the invisible;\n    By physical beings the invisible goal is attained only with\n                difficulty.\n    [XII, 5.]\n\n    God is the all. Hard is it to find the noble man who recognizes\n                this.\n    Those whom greed robs of knowledge go to other gods,\n    Cleave to many rulers\u2014their own nature rules them,\n    And whatsoever divinity one strives to honor in belief,\n    I respect his belief and direct him to the right place.\n    If he strives in firm belief towards his divinity\u2019s favor and\n                grace,\n    Then shall he in part get what he wants, for I gladly put good in\n                his way.\n    Yet the result is but limited in the case of those of limited\n                sensibility.\n    He finds the gods who honors them. Who honors me, attains to me.\u201d\n    [VII, 19-23.]\n\n\nIf above I derived the instructive group of symbols from a mystic, that is\nnot to say that it must be precisely so. I brought out this case among\npossible cases only for the reason that the mystic is the one who carries\nout most strenuously the ethical work of purification, and under such\nconditions as are most favorable to a suggestive group of symbols, and in\nparticular those rich in characteristic types. Bear in mind the founders\nof religion. (They do not always have to be individuals\u2014schools, myths.)\nThere are, however, others than the religiously inspired natures, who are\npre\u00ebminently endowed to produce suggestive symbol groups with anagogic\nvalue; the artists. I suspect that it would prove that the purifying\n(cathartic) action of a work of art is the greater the more strongly the\nanagogic symbolism (the groups of types that carry it) is developed, or in\nother words, the more they express a tendency to a broadening of the\npersonality. This tendency, to which belong the motives of the denial of\nthe selfish will (father figure) of the love that is connected with\nsacrifice (incest motive, regeneration) of the devotion to an ideal\n(longing for death), etc., is manifested in the artist as also in the\ndevout observer of the work of art in his very devotion to it. Being lost\nin a work of art appears to me essentially related both to introversion\nand to the unio mystica.\n\nI have already spoken of the creations of the myth forming imagination and\nits anagogic import. In alchemy, to which I wish now to return, the\nmythical and the individual images meet in the most vivid way, without\ndestroying each other.\n\nIn regard to the high ethical aspirations of alchemy, we understand that\nas a mystic art it preserves those attributes of a royal art which it\nseems to have had at first merely as gold making and magic. In fact what\nart may more justly be called royal than that of the perfection of\nmankind, that art which turns the dependent into the independent, the\nslave into a master? The freeing of the will in the mystic (and in every\nethical) process has already, I believe, been commented on enough to be\ncomprehensible. And the power of rule that has been extolled as a magical\neffect of the Philosopher\u2019s Stone lies in the harmonizing of the\nindividual will with that of the world or with God\u2019s will. In the new\nbirth\u2014so remarks Jane Leade casually\u2014we acquire a magic power; this occurs\n\u201cthrough faith, that is, through the harmony of our will with the divine\nwill. For faith puts the world in our power, inasmuch as the harmony of\nour will with the divine has the result of making everything ours or\nobedient to us. The will of the soul, when it accords wholly with the\ndivine, is no longer a naked will lacking its raiment, power, but brings\nwith it an invincible omnipotence.\u201d\n\nTo-day, too, there is a royal art. Freemasonry bears this name. Not only\nthe name but its ethical ideal connects it with the spirit of the old\nalchemy. This statement will probably be contradicted and meet the same\ndenial as did once the ideas of Kernning [J. Krebs], although I think I am\non different ground from that of this poetic but, in my eyes, all too\nuncritical author. Keep in mind the historical treatment mentioned in Part\nI, Section 4, and furthermore do not forget the psychological basis of our\npresent modes of viewing things.\n\n[If I wished to compare the ethical aims of both in general terms, I\nshould run the risk of unduly expatiating on what is easily understood.\nRobert Fischer describes freemasonry as a society of men who have set\nthemselves the severe task of a wise life and labor as the most difficult\ntask, of self-knowledge, self-mastery and self-improvement,\u2014tasks that are\nnot finished in this life but only through death prepare us for the stage\nwhere the true consummation begins. These beautiful and straightforward\nwords could just as well stand in an alchemistic discussion on the\nterrestrial and celestial. But this will suffice.]\n\nAnd now permit me to present the following portrayals by Jane Leade\n[English mystic of the 17th century. She belonged to the philadelphian\nsociety founded by Pordage.] which I reproduce here with a few words of\ncomment, and take them as an illustration of the beautiful spiritual union\nof the serious hermetic with the new royal art. The reader can draw his\nown conclusions. The passages are taken from Leade\u2019s \u201cGarten-Brunn\u201d (L. G.\nB.). References to Wirth are to the \u201cSymbolisme Herm\u00e9tique\u201d (W. S. H.) of\nthis modern author.\n\nThis mystic who is sunk in deep meditation on the noble Stone of divine\nWisdom, has a vision of Sophia (Wisdom) at which she is startled. \u201cSoon\ncame the voice and said: Behold I am God\u2019s everlasting handmaid of wisdom,\nwhom thou hast sought. I am now here to unseal for thee the treasures of\nthe deepest wisdom of God, and to be to thee even that which Rebecca was\nto her son Jacob, namely, a true, natural mother. For from my body and\nwomb shalt thou be born, conceived and reborn.\u201d (L. G. B., I, p. 14.)\n\nLeade is much rejoiced that the \u201cmorning star from on high\u201d has sought\nher, and secludes herself for the following days to await further\ndevelopments. She has still more visions of the crowned queen of heaven\nand was asked whether she had the desire to be taken up into the celestial\ncompany. She proves herself of constantly devoted will and from this time\nwisdom speaks to her as an inner illumination. (L. G. B., I, p. 15 ff.)\n\n[Retirement is a precondition of introversion and of withdrawal into\noneself. The uninitiated who is to be admitted is, to use the language of\nalchemy, the subjectum, in whom the process of purification is to be\nperfected. The alchemists put the subjectum into a narrow vessel so as to\nbe hermetically sealed from the outer world. There it is subjected to\nputrefaction as in a grave. Introversion leads into the depths of one\u2019s\nvery heart. \u201cWhere were you formed?\u201d \u201cIn my heart [or inner man].\u201d \u201cWhere\nafter this?\u201d \u201cIn the Way to the Lodge.\u201d \u201cWhat determined you...?\u201d \u201cMy own\nfree and unconstrained will.\u201d The uninitiated are recommended to take\ncounsel seriously with regard to their important resolution. \u201cWhy are\nyou...?\u201d \u201cBecause I was in darkness and desired light.\u201d The death symbol\nin the sch. K. is later to be considered. I can naturally go into a few\nonly of the analogies. The informed reader will largely increase the\nnumber of parallels very easily.]\n\nJane Leade seeks in the spirit for the key that can open the entrance into\nthe great secret that lies deep hidden within her. Her effort to reach the\nholy city is great but at first ineffectual. [One is not admitted without\nfurther effort.] She wanders around the city and finds no entrance. [Way\nto the Lodge\u2014\u201cWhy have they not led you the nearest way to the Lodge?\u201d \u201cIn\norder to acquaint me with the difficulties and troubles that one must\nfirst overcome before one finds the way of virtue.\u201d] She is apprehensive\nthat she must, lacking the wonderful key, now grope all her days in\ndarkness ... never find the gate. \u201cWhile I, now overpowered with fear and\nhorror at all this, was plunged [Symbols and processes in the sch. K. Roll\nof the terrible Br. It is probably well founded psychologically, a fact\nthat I should like to emphasize in opposition to Fischer, Kat. Erl., I, on\nQuestion 7.] into a deep silence and stillness, the word of wisdom itself\nwas revealed to me and said: \u2018O deeply searching spirit, be not surprised\nthat you have not realized your hopes for so long a time. So far you have\nbeen with many others caught in a great error, yet as you know and are\nsorry for your error, I will apprize you what sort of a key it must be....\nAnd although this wonderful Key of Wisdom is a free gift, it will yet come\nto be of high value to you, O searching spirit, when once you obtain\nit.\u2019 \u201d Nevertheless wisdom goes about and looks for those who deserve it,\n[Nothing being made of nothing, the point of departure of the philosophic\nwork is the finding and choice of the subject. The material to work upon,\nsay the alchemists, is quite common and is met with everywhere. It is\nnecessary only to know how to distinguish it, and that is where all the\ndifficulty lies. We continually experience it in masonry, for we often\ninitiate the profane, whom we should have rejected had we been\nsufficiently clear sighted. Not all material is good to make a mercury.\nThe work can succeed only if we succeed in finding a suitable subject; so\nmasonry makes many inquiries before admitting a candidate to the tests.\n(W. S. H., p. 87.)] She does this so as to write herself on the inner\nwalls of their hearts and in each and every one meet their thoughts which\nwait upon her laws and counsel, [Obedience of apprentices. The laws of\nwisdom are meant.] and brings a kingdom with it which will be well worth\nsacrificing everything for. [Laying aside of all metal. The newly admitted\nbrother is \u201cthrough his unclothing\u201d (which probably belongs here) to\nrepresent mankind symbolically, as he comes from the hand of nature, and\nto remind us that the freemason, in order to be continuously mindful of\nthe fulfillment of his duty must be able to rid himself of all fortuitous\nexternalities. See Note H at end.] But the greatest and most distinguished\nmaster work, says wisdom, consists alone in your keeping your spirit\ndisciplined and learned, and making it a skilled worker or artist, to give\nit knowledge of what material, as well as in what number, weight and\nmeasure [Surveying, geometry.] to make this pure key, which [material] is\nthe bright pure divinity in the number three, the mighty in truth.... It\nis distinguished as a surpassingly mighty glory and lordliness which sits\nin a circle of heaven within the hearts of men. [The connection of circle\n(doubly significant) and heart is interesting. As is well known the circle\nis placed on the bleeding left breast. In the old English ritual the\ntouching with the point of an instrument (sword or the like) is proved\n\u201cBecause the left breast is nearest to the heart, so that it may be so\nmuch the more a prick in my conscience as it then pricked my skin.\u201d] It\ndoes with the plumbline of its power measure the temple and inner court\nwith those who worship there. [The line in connection with the temple: the\n\u201cbinding\u201d on a carpet; an image of the curtain string in the holy of\nholies in Solomon\u2019s temple. \u201cJust as this ribbon holds and closes the\ncurtain, so an indissoluble bond unites and holds together all free and\naccepted Masonic brothers (also those who worship therein).\u201d This is\nwisdom\u2019s key [Surveying, Geometry.] which will make our hands drop with\nsweet smelling myrrh upon the handles of the lock (Solomon\u2019s Song, V, 5).\nWhen now I opened your secret gate with this key, my soul failed within me\nand I had no strength in me, the sun of reason and the moon of my extended\nsenses were confounded and vanished. I knew nothing by myself of the\nactive properties of nature and the creature. \u201cWhat have you seen as ...?\u201d\n\u201cNothing that reason can grasp.\u201d] The wheel of motion stood still and\nsomething else was moved by a central fire, so that I felt myself turned\ninto a bright flame. Whereupon this word came to me: This is nothing else\nthan the gate of my everlasting depths; can you stay in this fiery region,\nwhich is wisdom\u2019s dwelling and abode, in which it meets holy remote\nspirits and gives them a fiery principle? For if thou canst take heed such\nthat thou comest hither at its order; then no secret shall be kept from\nthee. So far I have been permitted to approach the entrance to your house,\nwhere I must still stay until I hear further from you what is to be done.\n(L. G. B., I, pp. 17-19.)\n\n[As we hear it is therefore right to keep the spirit corrected and\ndisciplined. \u201cWhy came ye ... to subdue my passions\u2014to subject my\nwill....\u201d We see two triads. A divine three (3 great lights), and then\nsun, moon and central fire, which second three can be called the lesser\nlights, as the \u201cM. v. St.\u201d appears as a central fire. If we remember that\nthe didactic voice proceeds, according to this symbolism, from a fire or\nlight (Wisdom), this light is identical with the M. v. St. in the\nfunction, and it is determined by exactly that. The central fire is\nnaturally also the blazing star. This stands on the tapis between sun and\nmoon and it is designed to illuminate the innermost space of the temple.\nFrom alchemy we are well acquainted with [Symbol: Sun], [Symbol: Moon] and\nan intermediate and mediating light, namely [Symbol: Mercury]. This light\ncan be also symbolized as [Symbol: Star of David]. To the alchemistic\npoint of view correspond quite closely the three great lights of the\nFreiburg Ritual, God, man and St. John\u2019s light. This (the [Symbol:\nmercury]) is the intelligence and the talent in men which creates all\nscience and shows us the truth. It is \u201cthe only authority that the\nfreemason has to recognize unconditionally, namely, the divine ordinance\nin his own heart, the celestial fire in his ego.\u201d]\n\nSeveral weeks later Leade hears again the voice of wisdom. It said to her:\n\u201cSeparate thyself and withdraw from thy animal sensuous life, it is too\ncoarse. I cannot appear till that is completely lost and vanished.\u201d [The\nalchemistic separation (separatio) and the masonic taking off of parts of\ntheir clothing. I have already made the most necessary remarks about it.\nWe have to be freed from the things which, as in the eclectic ritual \u201cmuch\nretard the soaring of the spirit and chain man to the earth.\u201d It has an\nexpressly programmatical meaning (anticipating a later phase) when, e.g.,\nthe system of the Grand Lodge goes back, for the deprivation from the\nmetal, to \u201cthe temple of Solomon that was built of fully prepared stones,\njust as they were brought, etc.,\u201d so that no metal work was needed.] A\nshort time after Leade is again driven to search after the secret being.\nWisdom requires it to know itself apart from its creature existence.\n\u201cWhereupon I was surrounded by gently burning flames that consumed and\nburned all thistles, thorns and accursed fluxes [the \u2018superfluities\u2019 of\nalchemy] which would put themselves forward.... Therefore Wisdom let her\nvoice be heard and said: \u2018O thou troubled spirit, I am now come to tell\nthee what was required of thee, as I have not refrained from saying to\nthee, even at the beginning of my discourse with thee, what it would cost\nthee to attain this key. [First programmatically shown. The actual process\nwill then follow.] I say to thee, God requires a sacrifice of thee.\nUnderstand me then, thou hast an earthly element that has spread and\ncovered [Like a garment.] thee, and consequently has got the upper hand\nand mastery of thee; these thrones and powers [king or father figure]\nmust, however, be overthrown and their place found no more. Thou hast\ndeeply mourned that thou hadst to do without the ever near communion or\nunion with God thy Creator, [Only the masters sit near the sun.] but be\nnot surprised at that. The cause lies here in complete extinction because\nyou are not yet deceased and dead completely in the mystical manner.\n[Complete extinction first results in the third degree.] This is the first\nbaptism that you must experience, but ah, how many have rushed into this\ntoo abruptly, because they have not given their earthly selfishness a\nsingle mortal blow right to the heart. [The circle or sword placed on the\nleft breast alludes merely to the process of the clearing of conscience.\nHere the whole ego is not yet annihilated.] So I recommend to thee my\nflaming sword. Be courageous and let it achieve complete execution in the\nfield of nature [The weed in the field is exterminated where, as Jane\nLeade frequently says, ears of corn are to grow.] or banish completely all\nyoung or old, and turn from life toward death whatever in you does not\nbear my mark and name that is my image.\u2019 \u201d [From this the psychological\nsense of the countersign is recognized. In connection with the field we\nare reminded especially of Shibboleth (Judges XIII, 6: The Ephraimites who\ncould not speak it had to die). Leade often mentions the Ephraimites.\nDirectly pertinent to the above passage is, of course, Revelations,\npassim.] (L. G. B., I, pp. 21 ff.) The earthly is, as it were, to be\nsacrificed to God as a burnt offering or melted away in a fiery furnace,\nin a vessel of the purest metal. [Probably it will not be superfluous to\nremark that in the Bible the first worker in all kinds of metal was Tubal\nCain, whose name is a password.] Jane Leade finds \u201cthe conditions or\ncircumstances which thou [Wisdom] requirest of me to be very hard;\nespecially do I find myself still dwelling in the offspring of a mortal\nshadow, where whole millions of spirits tempt me and employ all their\nability and strength to hinder and hold me back from the high and noble\nexaltation and aspiration, [The seductive and restraining voices in the\ncircuitous way or on the way to the Lodge according to the eclectic\nritual. The band corresponds to the mortal shadow.] while I, alone and\nseeing the receptacle and fire before me, stood in thought about it and\npondered the matter, and was willing, like Isaac, to ask, But where is the\nlamb? [The apron is of lamb\u2019s fleece.] She [Sophia = Wisdom] answered my\nunspoken question with these words: You yourself must be the paschal lamb\nthat shall be slain. Thereupon I was instructed to say or to beg: Then\ngive yet this life pulse a stroke so that it may completely return. And as\nI stretched out my neck, so to speak, to the love flaming sword, I felt\nthat a separation or beheading had taken place. [Note the baring of the\nneck, the guttural and its meaning given according to the content of the\nold form of oath. The fate of the traitor befalls the man who is slain at\nthis point; he has been a traitor to the inner true man. It is here the\nplace to bear in mind the descending scale of marks (guttural, pectoral,\nstomachal). Man is to be transmuted on rectangular principles, or in the\nlanguage of alchemy, is to be tinctured with the divine tincture. This\ntincturing seizes first the most spiritual and advances steadily until the\nwhole man is transformed. The trichotomy corresponds to the Platonic (and\nalchemistic) tripartite division of the powers of the soul. Plato\ndistinguishes the reasoning soul, which he places in the head, the\nintellectual in the breast, and the affective in the abdomen. The entire\nsoul, even the vegetative, is to be illuminated by the highest light. If\nwe assume that it is more than a pretty picture, Staudenmaier\u2019s view\nbecomes of interest, namely that man may have an extraordinary spiritual\nperfection in bestowing consciousness through practice upon the centers\nthat ordinarily work vegetatively without consciousness. In this way he\ngains power over a whole army of working powers that otherwise escape him.\nStaudenmaier\u2019s own experiences teach that all the dangers of introversion\nare connected with such a training, and it may easily happen that we are\ndefeated by the spirits that we invoke, instead of becoming their masters.\nThe absolute mastery of the rational ego is, however, evidently the\nfoundation of the ethical work of perfection. Kenning\u2019s doctrine is\nrelated to the theories of Staudenmaier.] Oh, how sweet and pleasant it is\nto perceive the life blood flowing into the fountain of the same divinity\nfrom which it came.\u201d Whereupon wisdom opened more of her secrets to her.\n(L. G. B., I, p. 24.)\n\nIt may be that this is the most suitable place to mention another series\nof visions (apropos of the building of the tabernacle, L. G. B., I, pp. 24\nff.): \u201cIt [the holy ark] is an impregnable fortress and tower, so go thou\nnot out [so says Wisdom], but bind thyself and ally thyself here as a\ndisciple, to hold out to the end, then thou wilt be learned in the lofty\nspiritual art of the everlasting mystery, and be instructed how this\nincomparable composition or medicine of the healing elixir and balsam of\nlife is prepared. Above all thou must enter a bond of silence and vow to\nreveal it to no one outside of your fellow learners, who are called\ntogether near and with you, to work at this very art. [I hardly need to\nmention the duty under oath, but will only call attention to the group of\nthe three virtues of the newly entering: attentiveness, silence,\nfidelity.] Further thou must completely bide the definite time and year of\nit, in all fidelity and patience indefatigable, until thou succeedest in\nmaking this oil as well, and preserve it in the beautiful snow-white\nalabaster box of consummate nature, and art as fit and perfect as thy\ninstructress.\u201d\n\nI continue in the earlier series of forms. Jane Leade is required by\nwisdom to follow her. \u201cBut all of a sudden I was surprised by a mighty\nenemy, who pressed me hard while he accused and complained that I was\nbreaking the laws of nature, to which I was still bound because I had an\nexternal body, for whose elemental wants I must take reasonable care, ...\nas all my neighbors in the world did, who were under the rule of the grand\nmonarch of the [worldly calculating] reason, under whose scepter\neverything must mortify what lives in the sensual animal life....\u201d [The\nman who lives only for the satisfaction of physical needs cannot serve our\npurpose.... There is a higher life than that to which millions are chained\nlike an animal. To this higher life the Master is to devote himself, and\nto it he is metaphorically initiated in the admission. Common nature, the\nprince of this world, strives against these requirements.] \u201cYes,\u201d says the\nprince of the earthly life, \u201chow wilt thou turn aside from my laws and\nthrow thy brother\u2019s yoke from thy neck?\u201d Leade turns to her mother,\nWisdom, who promises her to take God\u2019s advice how the enemy could be\ndriven away. The proof should be that they were traitors to the crown, to\nhonor, and to the lordship of the lamb; they would soon be handed over to\njustice. (L. G. B., I, pp. 27 ff.) [Cf. on the one hand, in connection\nwith \u201caccused and complained,\u201d think of the murderer of the royal\narchitect. As this is the inner man, both belong together. The \u201cprince of\nthis world\u201d turns the tables on his accusation; psychologically quite\njustifiably.]\n\nAfter various exhortations Jane Leade receives from Wisdom a book which\nshe, Wisdom, must read from, \u201cin order to explain to you one letter after\nanother, [Spelling.], especially you do not yet know the number which\nmakes up your new name. And as long as you do not see that, what kind of\nright and title can you advance for the rest of the entire mastery that is\ndeveloped there?\u201d (L. G. B., I, p. 36.) It refers to a transmutation of\nthe man, which cannot happen all at once; \u201cso highly important a change,\nthat it could not take place without a passing through many distant\ndegrees.\u201d (L. G. B., II, p. 78.)\n\nWe come to a section that is inscribed, \u201cThe Magic Journeys.\u201d [Probably I\nshall hardly need now to refer to the meaning of the journey.] It contains\nall the other phases of the mystical work. \u201cDuring my spiritual journey to\nthe land of all blessed abundance, a magic outline of it was placed before\nmy eyes, while I was brought to a door which was so low and narrow that I\ncould enter it only by creeping through on my knees, so that it also\nrequired great effort and trouble. [Obstacle of the door.] And so I was\nled farther till, after some time, I came to another door, which was\nindeed narrow enough but somewhat more comfortable to go through than the\nfirst. As I thus proceeded, I came finally to a door that had two valves,\none of which opened itself, and was quite right in height and width for my\nsize, and also admitted me to a place of which I could find neither\nbeginning nor end. And I said, \u2018What am I doing here alone?\u2019 Whereupon my\ninvisible guide who had led me through these three doors or gates replied\nthat still others would come after me, when they should hear that there\nwas anywhere so great a country that was to be possessed by new\ninhabitants, and that should be filled and blessed also with all kinds of\ngoods.\u201d (L. G. B., I, p. 40.) [The three gates refer not merely to the\nthree degrees, but have still for themselves another analogue in the\ninitiation. In the old English system the aspirant knocks, because the\ndoor offers him a resistance, on the backs of the three officials. They\nare, as it were, the spiritual doors of the brotherhood. The resistance,\nand how it is gradually presented in Leade\u2019s description, is readily\nunderstood psychologically; the nature of the aspirant is the more adapted\nthe further he advances on his work.]\n\n\u201cThis idea and apparition and the account and explanation following\nthereupon were very powerful; so that I entered into the thoughts of it\never deeper, ... so that I ... also might perceive the explanation and\nmeaning of the gates. For although my spirit saw naught but an infinite\nspaciousness [compare previous pages] I perceived and felt [Infinite\nspread of the lodge in accordance with the examination.] still the blowing\nof so fragrant and refreshing a breeze, as if all kinds of flowers\nactually stood blooming there. [Does the question as to the mason\u2019s wind\nbelong here psychologically? In any case the pleasant breeze comes from\nthe east. Jane Leade often describes her flower garden as oriental.\nPsychologically and mythologically the breeze has the value of a spermatic\nsymbol. Anagogically it is concerned with the bestowing of a power or (to\nretain the procreation metaphor) the impregnation with such a power.]\nTherefore this word was revealed and spoken to me: \u2018This is space and\nplace where the love realm is to arise and become verdant with its natural\ninhabitants, who have laid aside their crass self-love [selfishness] and\nleft it behind them, as it might not come here; even as it is the one\nwhich makes the entrance so narrow and crowded....\u2019 Hereupon I saw in my\nspirit unexpectedly different persons, modified out of measure in their\nbodies, and they were so highly versed in this mystery that they breathed\nforth such a spirit from them that they could give being and existence to\neverything that they willed and desired. At times they spread golden tents\nand went in and out of them, at other times in places that appeared to be\nquite waste and desolate they made wonderful plants and trees to grow up,\nwhich actually offered their perfect fruit that appeared in a bright\ngolden radiance; of which it was related that they were the magical\nnourishment and food on which the inhabitants of this land were supposed\nto live.\u201d [We may also say the masters of the art cultivate an\nuncultivated people, and provide spiritual nourishment at the drawing\ntable.] \u201cAnd although at my first entrance here it seemed that I saw\nnothing, yet I did see after a few moments this whole spacious place\nfilled with spirits of so high a degree that they attracted me at once.\nThereupon they set me divers philosophical questions [Catechizing.] which\nI did not understand. So one of them in a very friendly manner offered to\ninstruct and teach me; said further that he would teach me the secret of\ntheir art.... Accordingly he brought me into a magnificent tent, and\nrequested me to wait there so that I might advance into the pure acts or\nworks of faith, because I would succeed thereby in becoming an adept in\nthis high philosophy. Now when, thereupon, Wisdom herself appeared to me,\nI asked her who it was that had set me the philosophical questions?\nWhereupon she answered me that they were the old and last living worthies,\nand they were the believing holy ones, taught by her in her inward and\noutward divine magic stone; and that the time was coming in which she\ndesired to make new artists and poets in this theosophic wisdom, who\nshould give a form to the things that had been so odiously disgraced and\nlay under a cloud of contempt, ignorance and disgrace. Especially, no\nother way besides this could be found than that the deep mine, in which\nthe treasure had lain hidden so long, should be broken open and unsealed.\n[The lost that must be found again is called in freemasonry the master\nword. The master wandering has the object of seeking what was lost there\n[in the East] and has [partly] been found again.] Hereupon the apostle\nJohn [Well beloved] spoke to me, to whom the secret was well known, and\nwho was the person who had spoken so kindly to me before, with these\nwords: \u2018Just as a natural stone, so is there also a spiritual stone which\nis the root and the foundation of all that the sons of art have brought\nvisibly into being and into the light. And just as the external is\ncorporeal, and consists in work of the hands, and consumes a great amount\nof time before it can be brought to perfection, so also is the internal\nelaborated from degree to degree....\u2019 Therefore I begged and asked the\nangel John in what manner I might go to work, to work out the same?\u201d The\n\u201cangel John\u201d accorded her the permission. Just as a furnace is used for a\nchemical preparation, so also a furnace is necessary for the preparation\nof the spiritual Philosopher\u2019s Stone. This outer furnace is, however, the\ncorporeal man, in which \u201cthe fire seeds of pure divinity itself are\nkindled by the essence of the soul, when he finds for it a hallowed and\nproperly prepared vessel. The materia in which one must labor or work is\nthe divine salt, which is placed in a pure clear crystalline glass, the\npure spirit. Further shouldst thou know, that this divine salt is\nconcealed in all men.\u201d (L. G. B., I, pp. 40-43.)\n\nHere I must insert the discussion of the salt (also salt stone) and its\neffect. We must understand clearly that the salt stone of this symbolism\nis the same as the cubical stone of the masonics. That the salt is\nhieroglyphically represented by a cube, I have already shown. The concept\nstone is the parting of the ways for two symbol groups of similar meaning,\nboth of which Jane Leade uses. The one group is the chemical preparation,\nas the angel John just now described it; the other is the treatment of the\nstone as a building stone (which is to be dressed, etc.) found in other\npassages from Jane Leade, namely, in connection with the building of a\ntemple, a sanctuary, the New Jerusalem. Important use is made of men as\nbuilding stones pre\u00ebminently in her \u201cRevelation of Revelations.\u201d This one\npassage from L. G. B. (II, p. 138) may be quoted: \u201cWho will now blow this\ntrumpet of mine that they may break loose from their iron yokes and bonds\nand come hither, so that they may become worthy to be built in as well-cut\npillars for the temple of wisdom.\u201d The quadrangular form is several times\nmentioned also. Jane Leade is quite right when she says that the divine\nsalt, the cubic stone, lies concealed in all men; the unprepared man is\nthe crude stone and in him lies to be developed (potentially not actually)\nthe cubic. In the preparation of the stone, the alchemistic as well as the\nbuilding stone, it depends on the clearing away of the disturbing\nelements, not on ornamentation. The purification (rectificatio,\npurificatio, etc.) of the alchemistic stone exactly corresponds to the\nworking over the raw stone with the pick. Crystallization produces the\nregular form; fixation, the density. The projection corresponds to the\nemployment in the building of the temple (which appears infrequently in\nsymbolism). Probably the most appropriate place for these passages (L. G.\nB., I, pp. 131 ff.) is in connection with this mention of building. \u201cOnly\nhave faith, so I will go before you and reveal my name and show you the\nfoundation of it [the city], wherefrom your strength increases and your\nvictorious power shall be known. But who must be your architect to\ninstruct you in this foundation work of yours but this Wisdom who was with\nthe great God Jehovah from eternity, who gave you existence and being from\nthe breath of the eternal Will? Therefore thus and in such manner the\nmotivating power of the will must result and proceed.... Come therefore to\nme and I will show you where all these foundation stones lie. Look and see\nthe material of the treasure in the circumference of your new earth....\nHere you might spy out or find this foundation, [Cf. what was said\npreviously about the new earth], for which purpose will be given to you\nthe golden measuring line, or the plummet of my spirit.\u201d [The master\nstands on the pillar of strength. Jehovah was the last master word.]\n\nWe stopped where the angel John says we should know that the divine salt\nis hidden in all men. It goes on: \u201cbut it has lost its power and savor,\nand such is the principle of light that includes all other principles,\nbecause man, although quite unknown to himself, is an abstract and concept\nin brief of all worlds. Therefore he may find in himself all that he\nseeks; only it cannot happen before the salt alone, which has lain as\ndead, has been again raised to life through Christ the Freestone (who\ncalcines the black to a jasper brilliance and to a beautiful whiteness).\nThis is the true theosophic medicine, which indeed gradually, or little by\nlittle, works out of itself, from itself, and into itself, even as a grain\nof wheat which when it is sown does, by the co\u00f6peration of the sun and the\nouter planets, forms itself into a body. Only one has to watch and pay\nattention so that no birds of prey come and pick it up [Cf. Figure 3, p.\n199] before it comes to its maturity and full time. For just such a state\n[as with the grain of wheat] exists in the case of the gold stone, which\nlies hidden in the foundation of nature, is nourished by the warm fiery\ninfluence of the divine sun and through the moist seeds of the spiritual\nLuna [sperma luna] is watered, which makes it grow through the inner\npenetration and union of the planetary powers of the higher order, which\ndraw the weaker and lower into themselves, impregnate and swallow them.\nWhereby the mastery is obtained over all that is astral and elemental. In\nthis manner the beloved John revealed to me the nature of the royal stone,\nas it was revealed to him in the island of Patmos (there by him was\nbrought forth what he possessed in the spirit). And he told me further\nconcerning this: that where the universal or general love is born in any\none, such would be the true signature and token that this seraphic stone\nwould there be formed and take to itself a bodily shape.\u201d (L. G. B., I, p.\n44).\n\n[Here we meet clearly the trinity [Symbol: Sun] [Symbol: Philosopher\u2019s\nStone] [Symbol: Moon], sun, moon, and as an outgrowth of both the [Symbol:\nPhilosopher\u2019s Stone] gold stone, the Philosopher\u2019s Stone, which unites in\nitself the [Symbol: Gold] and [Symbol: Silver] or which is the same\n[Symbol: Fire] and [Symbol: Water]. It is therefore not at all a mistake\nto see in the [Symbol: Water] a union of action and reaction. The G must\nbe conceived in the anagogic sense, as the genesis of the Philosopher\u2019s\nStone or as regeneration.] In L. G. B., I, p. 147, I find also this\nremarkable passage: \u201cThe word of Jesus was revealed to me in the following\nmanner: O you that wait upon Jerusalem. Through what gate have you\nentered? And what have you seen here that you are so desirous of living\nhere? Have you not been taken in by the fire flaming eye? [The eye is the\nflaming star. In L. G. B., I, p. 196, is found the representation of a\nface that is equivalent to the eye. A moon is added to it. The eye\n[Symbol: Gold] is, as it were, the sun to this moon.] so that you intend\nnot to go out again from here, till you get another heart [The pectoral\nlearns who approaches to the flaming star.] which never could be\ncompletely changed?... O then be therefore wise, and await your nuptial\nspirit [Genesis] and the garment of the power unfailing. [i. i. d. St.] No\none can ever get that outside of this treasure city, for in this Zion all\nmust be born anew....\u201d [Oswald Wirth regards the alchemistic concept Rebis\nas the expression of the perfect degree of community. \u201cThe initiated, who\nbecomes in some way androgynous, because he unites the virile energy with\nthe feminine sensitiveness, is represented in alchemy by the Rebis [from\nres bina, the double thing]. This substance, at once male and female, is a\nmercury [Symbol: Mercury] animated by its sulphur [Symbol: Sulphur] and\ntransformed by this act into Azoth [Symbol: Mercury], i.e., into this\nquintessence of the elements [fifth essence] of which the flaming star is\nthe symbol. It should be noted that this star is always placed in such a\nway that it receives the double radiation of the male sun [Symbol: Gold]\nand the female moon [Symbol: Moon]; its light is thus of a bisexual\nnature, androgynous or hermaphrodite. The Rebis corresponds otherwise to\nthe matter prepared by the final work, otherwise called the journeyman who\nhas been made worthy to be raised to the mastery.\u201d (W. S. H., p.99.)]\n\nBut to return to Jane Leade\u2019s magical journey. \u201cHereupon I was moved\n(because I well knew and was certain that this heavenly stone already had\nits birth and growth in me) [Rebirth = the cubical stone\u2019s change from\npotentiality to actuality] with great frankness to ask whether my external\nfurnace [her own body] would keep so long, and not perish [die] before the\nstone would have attained its perfection. Whereupon this dear saint [John]\nsaid to me in answer: Worry and trouble not yourself about this but be\nonly patient in hope; for the true philosophic tree is grown and in a fair\nway to produce ripe fruit.\u201d (L. G. B., I, pp. 44 ff.) The preparation of\nthe stone is now described by John according to the well known outlines.\nFor \u201csaid Wisdom and the apostle John to me: Henceforth you shall be\nbrought to the old worthy heroes of the faith who have [The masters too.]\neffected projection with the stone [= the work of transmutation]. And\nafter I was brought there I saw the patriarchs or arch fathers and all the\ngreat philosophers, who had been taught by God himself both in the earlier\nand in the later times. After that I was led into a darkness and gloom,\nwhich was of itself changed by a magic power into a clear silver light.\u201d\n(L. G. B., I, p. 46.) Several other allegories follow for the changing\nactivity, as described already (L. G. B., I, p. 41). John explains that\nall the wonders were accomplished with the stone of wisdom and that\nwhoever has worked out this stone in himself is marked as one sealed\n[Sigillum, Hermetes, Sealing with the Trowel, mark of salvation, Mark\nMason.] of God with the power from above.\n\nA further communication of the preceding vision [sc. Magic Journey] gives\nthe following additional information: \u201cThe Word came to me and said: The\nlove bond between God and thee must not be loosened but tightly knotted.\nMeanwhile the spirit is the only eternal substance and property in which\nthou must labor and toil. That it may then cling to you so fast and\nstrongly that it may draw thee quite closely to it and may establish thee\nwithin the circle of the immeasurable love; from which enmity is sundered,\nand the curse of the elements is separated and wholly taken away. O go in,\ngo, I say, into it, for this is the infinite space, that thou hast seen,\nand which is to be found inside the third door. [Does this need any\nexplanation?] This invisible love bond will perfect thee through the first\ngate, which is so narrow and low, and therefore also through the other two\ngates; in case that thou wilt yield everything in thee completely in all\nits length and breadth so that it may be able quickly to raise thee. For,\ndear one, what is to return thee so mightily to the desired enjoyment of\nall abundance and good as the love of God? Therefore be strong and\ncourageous in love, in going through these divers gates, and fear not any\nattack of the adversary till thou hast entered this hallowed country and\nart wedded therein to thy beloved.\u201d\n\nA complaint that was made of Wisdom by her pilgrim: \u201cMeanwhile as I lay in\nmy deep struggle, came there a spirit of prayer down, who made an earnest\nsupplication and unutterable sighing, rise towards heaven, [The\nlamentation at the grave of the Master.] which as I felt most clearly,\npenetrated and broke through the gate of the eternal profound, so that my\nspirit had an entrance to the secret chamber of pure godhead, wherein I\nhad audience and complete freedom to pour out my lamentations and show my\nwounds and tell who had pierced me. For each and every hand was against\nme, let fly their stinging arrows at me, and burdened and oppressed still\nmore that which hung already, dropping blood, upon the cross, and cried\nand said, Crucify, crucify her, make her really feel death in the\ndying.... I was in violent birth travail. All woes and onsets, however,\nmade a greater opening for the birth of life, and gave me an entrance into\nthe holy place, wherein first I heard the eternal tones. And then after\nthis, as I gained the strength to be in a pleasant quiet, I was in a clear\nwater, [Tears.], in which no mud nor any refuse arose; also no implement\nwas lifted to any work there, nor was any noise nor uproar heard.\u201d [Just\nas in the building of Solomon\u2019s temple.] (L. G. B., I, p. 48.)\n\nNow Leade hears the comforting voice of the \u201cBridegroom\u201d (the unio\nmystica) which brings to her view the perfection she has striven for, and\ncommands her to touch no unclean spirits of this world. [Gloves.] Only\nwhat is detached from sin may come near him. The bridegroom is answered by\nLeade\u2019s soul-spirit: \u201cLord, how can this be done? For although I have had\na great longing towards this ministration [the holy service] that I might\nbe ever near thee, the spirit of this world [See previous.] has made claim\nto this shell or body of mine, and says that I have not yet stepped out\nthe bounds and sphere of his dominion. The external man is encompassed by\nhunger and thirst, heat and cold [antitheses of the Hindu philosophy],\nwhich are wont to entangle his external senses in such things as are\nexternal, in such a way that no one can live in such pure abstraction and\nseclusion, until he is relieved of and freed from all care for the\nexternal body. This is what I bewailed with tears, and expressly asked God\nwhether it was not possible for the eternal mind and spirit to supply all\nnecessaries for the bodily part without aid of the spirit of reason, who\nis king in that realm where malediction rules?\u201d [In other words, whether\nit was not possible in the living life to be released from contradiction\n(as it is called in the Bhagavad-Gita), to quite tear away the bonds of\nanimal sensuous being, and definitively allow the eternal principles to be\nactive. The question is whether the terrestrial stone is, in its complete\nperfection, on the whole possible, whether the ethical ideal in absolute\npurity can be pragmatically realized.]\n\n\u201cWhereupon after a short blocking and stilling of my external senses, I\nreceived this answer [of the Bridegroom]; that this could not be until a\ncomplete death of the body of sin was suffered, showing me that which is\nwritten in the 6th verse of the seventh chapter of Romans, that after that\nwas perished and dead, wherein we were held, we should serve God in\nnewness of spirit.\u201d (L. G. B., I, pp. 50 ff.)\n\n[Here we have then the requirement to become wholly dead to the realm of\nsin, in order to be able to rise fully to the ethical ideal. The question\nwhether this is possible in life remains open, to be sure. In symbolism\nthis mystical death and the union with the highest spirit was represented\nsymbolically in the highest degree of freemasonry. The representative of\nthe Highest is the Master degree of the M. v. St. and he fills the dead,\nas it were, with his life, as the raising takes place (H in H, F against\nF, K against K, etc.), like the reviving of the child by Elijah (I Kings\nXVIII, 21). As for the necessary decay of the body before the raising\n(\u201cThe skin leaves,\u201d etc.) let us quote the passage, L. G. B., I, pp. 271\nff.: [the divine word speaks] \u201cKnow ... that I have not left thee without\na potent and rich talent which lies in thine own keeping, although deep\nhidden and covered with a threefold covering (Exod., XXXIX 34, Num. IV, 5,\n6), which must be removed before thou canst see this costly garment. The\nfirst covering is the coarse dark appearance of this earthly realm ... the\nsecond is the fast-binding [directed upon the mundane] reason ... the\nthird is the baser natural senses.... Provided that thou thoroughly\ndetermine with the firm resolution to break through these three obstacles,\nthou wilt come to the golden mass.... While it is given to ye then to know\nwhere the treasure really lies [Seeking out of the grave. The three\nmurderers, who have hidden the corpse, are these very \u2018three obstacles.\u2019]\nand you have my spirit on this, which will not alone seek for it but will\nwith the hand of its strength strongly co\u00f6perate with you; [To revive the\nmystical dead.] so resolve as united in the spirit ... to break through\nthat and to break it up, which lies as a covering over this princely\nbeing.... Pray and do not only wait [no idle mysticism] but struggle and\nwork until you have released, set free and liberated this power hidden in\na prison; which may be exalted upon the throne of empire, since in truth\nmy spirit as well as yours has hitherto not been displaced from its\nkingdom except by force and unrighteousness.\u201d [With reference to the\nraising (cf. L. G. B., III, pp. 87, 91); in that place three degrees of\nmystical development are described in the similitude of three altars.\nUnder the last altar, which is built of quadrangular stones, in which one\ncan see his own face as in mirrors, lies the life trampled to death, which\nwill again be wakened.]\n\n\u201cKnowest thou not, I was asked, that the law of sin has the mastery as\nlong as it [the body with its selfish tendencies] lives? So that the\nspirit clearly bore witness and gave me to understand that nothing could\nmake me worthy of this marriage with the Lamb [unio mystica] except an\nabsolute death, since he wedded only the maidenly spirit, to be one flesh\nwith him, [H in H, F against F, etc.] and by so doing changed it into his\nown pure manhood. [Humanity.] And this is the generation or birth to an\nactively self-sufficient being, which rises out of the old one. For just\nas the grain of wheat perishes or dies in the earth and comes into a new\nlife, just so it goes also with the arising and the growing up of the new\ncreation, which in truth is Christ our life, whose appearance will put an\nend to the sins in us. For, dear one, what has brought on the curse, care,\ntrouble, misery, weaknesses, which press and torture the poor man in this\nfallen state of his but the departing from God? And as long as he is in\nthis condition, he is a debtor to sin and under its dominion; which\nsubjects him to all affliction and misery, which are wont to follow the\nfootsteps of those who live in the elemental flesh. Now without doubt it\nis good and joyful tidings to hear of a possibility of drawing out and\nputting off this body of sins; and in truth the prophet who has arisen in\nme has prophesied that such a day was at hand. Be dismayed at it, ye that\nare the wounders and despisers of this grace; which I see is now near\nbeing revealed, for the bridal garments are being prepared ... [Cf. the\nend of the parable.] O Wisdom, the preparation and ordering of the bridal\ngarments is given in charge to you alone, which shall be of divers colors,\nwith which the king\u2019s daughter, [Analogue of the king\u2019s son, the improved\nson figure of the parable.] who is entrusted to thy teaching and\ninstruction, may be distinguished from all others, and known [as\nredeemed].\u201d (L. G. B., I, pp. 51 ff., wherewith the magic journey is\nended.)\n\nThus there is a confident tone, a hope in that which loses itself in the\ninfinite. But Leade suspects that it is an unattainable ideal and knows\nwhat regulative import it has: \u201cAh, who up to this hour has traveled so\nfar, and what are all our realized gifts until we have reached this goal\n[union with the Divinity]. Can our plummet even sound it and explore in\nthe deep abyss, the matchless wonder of the immeasurable being? And\nbecause the revolving wheel of my spirit has found no rest in all that it\nhas seen, known, possessed and enjoyed, it stretched its errant senses\ncontinuously towards what was still held back, and kept, by the strong\nrock of omnipotence; to struggle towards which with a fresh attack I\nresolutely determined, and would be sent away with nothing less than the\nkingdom and the ruling power of the Holy Ghost.\u201d (L. G. B., I, p. 87.)\n\nIn a parallel between the old and new royal art, I cannot overlook the\nFrench masonic writer Oswald Wirth, who has worked in the same province. I\nagree with him in general; although much of his method of interpretation\nseems to me too arbitrary. I have already called attention to several\npassages from W. S. H. on the preparation of the subject [i.e., the\nuninitiated]. I will endeavor to outline the contents of the rest of the\nwork according to the ideas of Wirth.\n\nHaving given up himself, the Subjectum is overcome in the philosophic egg\n[preparation chamber, i.e., sch. K.] by sadness and suffering. His\nstrength ebbs away, the decomposition begins; the subtle is separated from\nthe coarse. [Smaragdine tablet.] That is the first phase of the air test.\nAfter descending to the center of the earth [Visita interiora terrae,\netc.\u2014Smaragdine tablet, 6, 8.] where the roots of all individuality meet,\nthe spirit rises up again [Smaragdine tablet, 10.] released from the caput\nmortuum, which is blacked on the floor of the hermetic receptacle. The\nresiduum is represented by the cast-off raiment of the novice. Laboriously\nnow, he toils forward in the darkness; the heights draw him on; escaping\nhell he will attain to heaven. His ascent up the holy mountain is hindered\nby a violent storm; he is thrown into the depths by the tempest: a symbol\nof circulation in the closed vessel of the alchemists, which vessel\ncorresponds to the protected lodge. During the circulation the volatile\nparts rise and fall again like rain, which is symbolized by the tears upon\nthe walls. To be sure, it is not here that the neophyte is subjected to\nthe water test, and if a confusion is possible on this point it comes from\nthe fact that all the operations of the great work go on in one vessel,\nwhile the masonic initiation is completed in a suite of different rooms,\nso that the symbolic series here suffers disintegration. The circulating\nwater, which soaks into the pores of the earthly parts of the subject,\npurifies it more and more, so that it goes from gray through a series of\ncolors (peacock\u2019s tail) to white. In this stage the material corresponds\nto the wise man who knows how to resist all seduction. Yet we are not to\nbe satisfied with this negative virtue; the fire test (we should remember\nthat the four tests by the elements were to be found in the parable also)\nis still to be gone through, the calcination, which burns everything\ncombustible. After the calcination there is a perfectly purified salt\n[Symbol: Salt] of absolute transparence. So long as the novice has not\nattained this moral clearness, the light cannot be vouchsafed to him. In\nbrief, in the first degree, the main thing is the comprehensive\npurification. The salt layers must be made crystal clear, that surround\nthe inner sulphur [Symbol: Sulphur] like a crust and hinder it from its\nfree radiation. Sulphur is to be regarded as a symbol of the expansive\npower, as individual initiative, as will. Mercury stands opposite to it as\nwoman does to man, as that which goes to the subject from without, or as\nabsolute receptivity. Salt is midway between both; in it the equilibrium\nbetween [Symbol: Sulphur] and [Symbol: Mercury] is found. It is a symbol\nof what appears as the stable being of man. In the first degree the\npurification of the salt is worked out for the release of the sulphur. The\nred column J corresponds to the red sulphur, by which symbolically the\nnovices get their reward. For the rest, the first degree is satisfied with\ngetting the novices to see the universal light (the blazing star). (W. S.\nH., pp. 88-92.)\n\nThe fire test takes place in the second degree. The fiery sulphur must be\nworked out or rather sent out and used for work. The field of activity of\nthe member proportions itself, as it were, according to the expansion or\nrange of its sulphurous radiation. At this time the member enters into a\nrelation of such intensified activity with the world that the intellectual\ngrasp [which corresponds to the [Symbol: Mercury] = principal] acquires\nfrom it a new illumination [blazing star], and breaks away for a\nconnection of the will, which was at first merely individual, with the\ncollectivity. To me at least that appears to be the sense of the\nfigurative but not quite clear exposition of W. S. H., pp. 952-962, which\nI have, for the sake of exactness, given in the original text. [See\nAppendix, Note I.] As soon as the crude stone is cut and polished we have\nno longer to work inward but outward. What we are to accomplish so\ncreatively would be insignificant if we did not know the secret of\nborrowing power from a power that apparently lies without us. Where do\nthese mysterious powers work if not at the pillar B, whose name means: i.\ni. d. St.? In the north directed on the contrary towards the moon, whose\nsoft feminine light it reflects, it corresponds to [Symbol: Mercury],\nwhich unceasingly flows towards all being, in order to support its central\nfire, [Symbol: Fire]. The exaltation of the latter leads to the fire test,\nthe idea of which Wirth seems to take in strictly occult form, in the\nmanner of Eliphas Levi. Finally, a circulation takes place, in that the\nindividual will seeks like a magnet to draw the divine will, always falls\ndown again, rises, however, and so on in cycles, till both meet in the\n\u201cphilosophical fire.\u201d It is the cycle of which we read in the Smaragdine\nTablet. The incombustible essence that comes forth from the fire test is\nthe ph\u0153nix (a figure much used by the alchemists). The member has the task\nof changing himself into the ph\u0153nix. Not only [Symbol: Fire] belongs to\nthe work, however, but also the act must be guided by intelligence;\nactivity and receptivity must complement each other. Therefore the member\nhas to know both pillars thoroughly. And therefore he becomes also the\nalready mentioned androgynous material, Rebis. That is only to be attained\nwhen the elemental propensities are overcome, therefore the figure Rebis\nis represented as standing on the dragon. (W. S. H., pp. 96-101.)\n\nWhat will the master do now? He will identify himself with the Master\nBuilder of all worlds, in order to work in him and through him. When any\none says that that is mysticism, he is not wrong. Being developed on the\nthree successive ways of purgatio, illuminatio, and unio, this mysticism\nis no less logical than the religious mysticism that with its\nmortifications, if it were only rightly understood, would accomplish the\nsame purpose. Mortification is, as the word itself says, the endeavor for\na certain kind of death. Twice is the mason enjoined to die; at the\nbeginning in the preparation room and at the end at the final initiation\ninto the inmost chamber. The second death corresponds to the perfection of\nthe grand mastery. It signifies the complete sacrifice of his personality,\nthe renunciation of every personal desire. It is the effacement of that\nradical egotism that caused the fall of Adam, in that he dragged down\nspirituality into corporeality. The narrow pusillanimous ego melts into\nnothing before the high impersonal self, symbolized by Hiram. The mythical\nsins of the eternal universal human Adam are thus expatiated. The\narchitect of the temple is to the Grand Master Builder of All Worlds (G.\nB. a. W.) just what in Christian symbolism the Word become flesh is to the\nEternal Father. In order to carry on the work of the universal structure\nwith advantage the Master must enter into the closest union of the will\nwith God. No longer a slave in anything he is the more a master of all,\nthe more his will works in harmony with the one that rules the universe.\n\u201cPlaced between the abstract and the concrete, between the creative\nintelligence and the objective creation, man thus conceived, appears like\nthe mediator par excellence, or the veritable Demiurge of the gnostics.\u201d\nYet it is not enough that he gets light from its original source, he must\nalso be bound by endless activity to those whom he is to lead. The\nnecessary bond is sympathy, love. \u201cThe master must make himself loved and\nhe can only succeed by himself loving with all the warmth of a generosity\nextending even to absolute devotion, even to the sacrifice of himself.\u201d\nThe pelican [We are already acquainted with this hermetic bird.] is the\nhieroglyph for this loving sacrifice without which every effort remains\nvain. (W. S. H., p. 105.)\n\nThe master\u2019s degree, this necessarily last degree, corresponds to an ideal\nthat is set us as a task: we must strive towards it even if its\nrealization is beyond our powers. Our temple will never be finished, and\nno one expects to see the true eternal Hiram arise in himself. (W. S. H.,\np. 94.)\n\nWe find also in Wirth, how the work is divided into three main steps,\nwhich begin with the purifying, turn towards the inner soul, and end with\nthe death-resembling Unio Mystica; here we find, too, in the last degree\nthe unattainable ideal, which like a star in heaven shall give a sure\ncourse to the voyage of our life. The viewing of the exalted anagogic\nconception as a perspective vanishing point, makes allowance for the\npossible errors of superposition in the anagogic aspect of the elementary\ntypes.\n\nThe tripartite division, which we meet in the great work, shows the\nfrequently doubted inner qualification of the three degrees of\nfreemasonry. As they answer a need, they have again prevailed, although\nthey were not existent in the masonic form of the royal art at the\nbeginning (about two centuries ago); I say \u201cagain,\u201d because similar needs\nhave already earlier produced similar forms. (Cf. L. Keller\u2019s writings.)\nWhether we consider ethical education in general or the intensive\n(introversion) form of it, mysticism, we have in either case a process of\ndevelopment, and degrees are necessary to express it symbolically. The\neffort, appearing from time to time, to multiply the degrees has been\njustified. We can divide what is divided into three sections into seven\nalso (7 operations in alchemy, 7 levels of contemplation, 7 ordinations,\netc.), although it is not really needed. But the idea of abolishing the\nthree degrees can only arise from a misapprehension of the value of the\nexisting symbolism. That masonry is a union of equal rights is not\naffected by the presence of the degrees, provided that their symbolic\nsignificance is not overstepped. The degrees form a constituent part of\nthe symbolic custom itself and like it are to be intangible.\n\nThe symbols of all the lofty spiritual religious communities, for which\nthe royal art presents itself as a paradigm or exemplar, put before us, as\nit were, types of truth. Single facts which the symbols may signify (or\nthat could be read into the symbols) are not the most important, but\nrather the totality of all these meanings. The totality (which can be\nacquired only by a sort of integration) is something inexpressible; and if\nit also succeeded in expressing this inexpressible, the words of the\nexpression would be incomprehensible to any finite spirit, as the\nindividual facts are.\n\nThe symbols are the unchangeable, the individual meanings are the\nvariegated and the changeable. [As for the masonic symbolism in\nparticular, I am in agreement with Robert Fischer (Kat. Erl., III, fin.).\n\u201cFreemasonry rests on symbols and ceremonies; in that lies its superior\ntitle to continued existence. They are created for eternal verities and\npeculiarly adapted thereto; they are fitted to every grade of culture,\nindeed to every time, and do not fall like other products of the time, a\nsacrifice to time itself.... Therefore a complete abolition of our symbols\ncan meet with assent as little as an enfeeblement of them can be desired.\nMuch more must we strive in order that a clear understanding may sift out\nthe abstract, corresponding to our spiritual eye, from the concrete\nnecessary for our physical eye, so that the combined pictures shall be\nresolved in the simple fundamental truths. By this means the symbols\nattain life and motion and cannot be put down for things that decay with\ntime.\u201d] Therefore the symbols should never be changed in favor of a\nparticular meaning, which becomes the fashion (or be brought closer to it\nover and above the given relation). What is to be maintained through\nvariations of meaning, is not the meanings but the symbols themselves.\n\nTo each person symbols represent his own truth. To every one they speak a\ndifferent language. No one exhausts them. Every one seeks his ideal\nchiefly in the unknown. It matters not so much what ideal he seeks, but\nonly that he does seek one. Effort itself, not the object of effort, forms\nthe basis of development. No seeker begins his journey with full knowledge\nof the goal. Only after much circulation in the philosophic egg and only\nafter much passing through the prism of colors does that light dawn which\ngives us the faint intimation of the outline of the prototype of all\nlesser ideals. Whoever desires hope of a successful issue to this progress\nmust not forget a certain gentle fire that must operate from the beginning\nto the end, namely Love.\n\n\n    Whom these teachings cheer not,\n    Deserves not to be a man.\n\n\n\n\n\nNOTES.\n\n\nNote A (80). I put here not merely those comparisons of motives which are\nalike at the beginning, but also those that are important for our further\nconsideration. My rendering of them is partly abridged. Signs of\nsimilarity are, as Stucken explains, not employed to express an absolute\ncongruence, but predominantly in the sense of \u201cbelongs with\u201d or \u201cor is the\nalternate of.\u201d Stucken\u2019s comparison I, A, goes: Moses in the ark = spark\nof fire in the ark = Pandora\u2019s books = Eve\u2019s apple; I, B: Moses in the ark\n= the exposed = the fatherless = the persecuted = the deluge hero [the one\nfloating in the ark]. II, A: Eve\u2019s apple = Moses in the ark = Onan\u2019s seed\n= fire = soma = draught of knowledge, etc. III, B: Tearing open of the\nwomb = decapitation or dismemberment = exposure = separation of the first\nparents. IV, B: The dismembered [man or woman] = the rejuvenated = the\nreborn [m. or w.]. VI, A: Potiphar motive = separation of first parents =\nOnan motive. VII, A: The wicked stepmother = Potiphar\u2019s wife = man eater.\nVII, B: Flight from the \u201cman eater\u201d = flight from Potiphar\u2019s wife = flight\nfrom the wicked stepmother = separation of the first parents = magic\nflight. IX, A: The first parents = magic flight. IX, A: The killed ram =\nThor\u2019s ram = Thyestes\u2019 meal = soma. XIII, A: The exposed = the persecuted\n= the dismembered child = the slain ram\u2014the helpful animal. XIX: The Uriah\nletter = the changed letter = word violence [curse = blessing]. XX:\nScapegoat = ark. XXVIII: Wrestling match = rape of women = rape of soma =\nopening of the chest [opening of the hole] = rape of the garments [of the\nbathing swan ladies]. XXIX: Castration = tearing asunder [consuming] of\nthe mother\u2019s body = the final conflagration = the deluge. XXXIII, A:\nDragonfight = wrestling match = winning of the offered king\u2019s daughter =\nrape of the women = rape of fire = deluge. XL, A: Incest motive = Potiphar\nmotive. XL, B: Incest = violation of a [moral] prohibition. XL, C: Seducer\n[male or female] to incest = \u201cman-eater.\u201d XLIV, A: The father who rejects\nthe daughter = \u201cman eater.\u201d XLIV, B: Separation of the first parents =\nrefusal of the daughter [refusal of the \u201cking\u2019s daughter\u201d promised to the\ndragon fighter] = substitution. XLV, A: Sodomy = substitution = rape =\nparthenogenesis = marriage of mortal with the immortal = seduction =\nadultery = incest = love = embraces of the first parents = wrestling\nmatch. Otherwise is marriage of mortal with the immortal = incest =\nseparation of the first parents. (SAM Book 5.)\n\nNote B (128). That the ideas of gold and offal lie very near each other is\nshown in numerous forms and variations in myth, fairy tale and popular\nsuperstition. I mention above all the figure of the ducat or gold-dropper\nwhich has probably been attenuated from a superstition to a joke, and\naround it are gathered such expressions as \u201che has gold like muck,\u201d \u201che\nmust have a gold dropper at his house\u201d; then the description of bloody\nhemorrhoids as golden veins; the fabulous animals that produce as\nexcrement gold and precious things. Here belong also the golden ass [K. H.\nM., No. 36], which at the word \u201cBricklebrit\u201d begins \u201cto spew gold from\nbefore and behind,\u201d or [Pentam., No. 1], at the command, \u201carre cacaure,\u201d\ngives forth gold, pearls and diamonds as a priceless diarrhea. [Arre is a\nword of encouragement like our get-up; cacuare is derived naturally from\ncacare, kacken = to cack, perhaps with an echo of aurum, oro, gold.] It\noccurs frequently in sagas that animal dung, e.g., horse manure, is\nchanged into gold as, inversely, gold sent by evil spirits is easily\nturned [again] into dung. Gold is, in the ancient Babylonian way of\nthinking, which passes over into many myths, muck of hell or the under\nworld. If a man buried a treasure so that no one should find it, he does\nwell to plant a cactus on the covered [treasure] as a guardian of the\ngold, according to an old magical custom. An attenuation of the comparison\ndung = gold seems to be coal = gold. In Stucken we find the comparison\nexcrement = Rheingold = sperm [S. A. M., p. 262] and connected with it\n[pp. 266 ff.] a mass of material mythologically connected with it. I\nmention the similar parallels derived from dream analysis (Stekel, Spr. d.\nTr., passim), further in particular the psychologically interesting\ncontributions of Freud on \u201cAnal character\u201d (Kl. Schr., pp. 132 ff.) like\nRank\u2019s contribution. (Jb. ps. F., IV, pp. 55 ff.)\n\nNote C (280). According to Jung it is a characteristic of the totality of\nthe sun myth which relates that the \u201cfundamental basis of the \u2018incestuous\u2019\ndesire is not equivalent to cohabitation, but to the peculiar idea of\nbecoming a child again, to return to the parents\u2019 protection, to get back\ninto the mother again in order to be born again by the mother. On the way\nto this goal stands incest, however, i.e., necessity in some way to get\nback into the uterus again. One of the simplest ways was to fructify the\nmother and procreate oneself again. Here the prohibition against incest\nsteps in, so now the sun myths and rebirth myths teem with all possible\nproposals as to how one could encompass incest. A very significant way of\nencompassing it is to change the mother into another being or rejuvenate\nher, in order to make her vanish after the resulting birth [respective\npropagation], i.e., to cause her to change herself back. It is not\nincestuous cohabitation that is sought, but rebirth, to which one might\nattain quickest by cohabitation. This, however, is not the only way,\nalthough perhaps the original one.\u201d (Jung, Jb. ps. F., IV, pp. 266 ff.) In\nanother place it is said: The separation of the son from the mother\nsignifies the separation of man from the pairing consciousness of animals,\nfrom the lack of individual consciousness characteristic of infantile\narchaic thought. \u201cFirst by the force of the incest prohibition could a\nself-conscious individual be produced, who had before been, thoughtlessly\none with the genus, and only so first could the idea of the individual and\nconclusive death be rendered possible. So came, as it were, death into the\nworld through Adam\u2019s sin. The neurotic who cannot leave his mother has\ngood reason; fear of death holds him there. It appears that there is no\nconcept and no word strong enough to express the meaning of this conflict.\nWhole religions are built to give value to the magnitude of this conflict.\nThis struggle for expression, enduring thousands of years, cannot have the\nsource of its power in the condition which is quite too narrowly conceived\nby the common idea of incest; much more apparently must we conceive the\nlaw that expresses itself first and last as a prohibition against incest\nas a compulsion toward domestication, and describe the religious system as\nan institution that most of all takes up the cultural aims of the not\nimmediately serviceable impulsive powers of the animal nature, organizes\nthem and gradually makes them capable of sublimated employment.\u201d (Jb. ps.\nF., IV, pp. 314 ff.)\n\nNote D (274). Jung divides the libido into two currents lengthwise, one\ndirected forward, the other backward: \u201cAs the normal libido is like a\nconstant stream, which pours its waters into the world of reality, so the\nresistance, dynamically regarded, is not like a rock raised in the river\nbed, which is flowed over and around by the stream, but like a back\ncurrent flowing towards the source instead of towards the mouth. A part of\nthe soul probably wants the external object, another part, however,\nprefers to return to the subjective world, whither the airy and easily\nbuilt palaces of the phantasy beckon. We could assume this duality of\nhuman will, for which Bleuler from his psychiatric standpoint has coined\nthe word ambitendency, as something everywhere and always existing, and\nrecall that even the most primitive of all motor impulses are already\ncontradictory as where, e.g., in the act of extension, the flexor muscles\nare innervated.\u201d (Jb. ps. F., IV, p. 218.)\n\nNote E (279). Of the wonderful abilities that pass current as fruits of\nthe yoga practice, the eight grand powers [Maha-siddhi] are generally\nmentioned: 1. To make oneself small or invisible [animan], 2, 3. to\nacquire the uttermost lightness or heaviness [laghiman, gariman], 4. to\nincrease to the size of a monster and to reach everything even the most\ndistant, as e.g., to the moon with the tips of the fingers [mahiman or\nprapti], 5. unobstructed fulfillment of all wishes, e.g., the wish to sink\ninto the earth as into water and to emerge again [prakamya], 6. perfect\ncontrol over the body and the internal organs [isitva], 7. the ability to\nchange the course of nature [vasitva], and 8. by mere act of will to place\noneself anywhere [yatra kamavasayitva]. Besides these eight marvelous\npowers many others might be named, which are partly included in the above;\nsuch an exaltation of sensitiveness that the most remote and imperceptible\nimages, the happenings in other worlds on planets and stars, as also the\ngoings on in one\u2019s own interior and in other men\u2019s are perceived by the\nsenses; the knowledge of the past and the future, of previous existences\nand of the hour of death; understanding the language of animals, the\nability to summon the dead, etc. These miraculous powers, however, suffer\nfrom the disadvantages of being transitory, like everything else won by\nman through his merit\u2014with the exception of salvation. (Garbe, Samkhya and\nYoga, p. 46.)\n\nNote F (305). Jung (Jb., Ill, p. 171) refers to Maeterlinck\u2019s \u201cinconscient\nsup\u00e9rieur\u201d (in \u201cLa Sagesse et la Destin\u00e9e\u201d) as a prospective potentiality\nof subliminal combinations. He comments on it as follows: \u201cI shall not be\nspared the reproach of mysticism. Perhaps the matter should none the less\nbe pondered: doubtless the unconscious contains the psychological\ncombinations that do not reach the liminal value of consciousness.\nAnalysis resolves these combinations into their historical determinants\nfor that is one of the essential tasks of analysis, i.e., to render\npowerless by disconnecting them, the obsessions of the complexes that are\nconcurrent with the purposeful conduct of life. History is ignorant of two\nkinds of things: what is hidden in the past and what is hidden in the\nfuture. Both are probably to be attained with a certain measure of\nprobability, the former as a postulate, the latter as a historical\nprognosis. In so far as to-morrow is contained in to-day, and all the warp\nof the future already laid, a deepened knowledge of the present could make\npossible a more or less wide-reaching and sure prognosis of the future. If\nwe transfer this reasoning, as Kant has already done, to the psychologic,\nthe following things must result; just as memory traces, which have\ndemonstrably become subliminal, are still accessible to the unconscious,\nso also are certain very fine subliminal combinations showing a forward\ntendency, which are of the greatest possible significance for future\noccurrences in so far as the latter are conditioned by our psychology. But\njust as the science of history troubles itself little about the future\ncombinations which are rather the object of politics, just so little are\nthe psychological combinations the object of the analysis, but would be\nrather the object of an infinitely refined psychological synthesis, which\nshould know how to follow the natural currents of the libido. We cannot do\nthis, but probably the unconscious can, for the process takes place there,\nand it appears as if from time to time in certain cases significant\nfragments of this work, at least in dreams, come to light, whence came the\nprophetic interpretation of dreams long claimed by superstition. The\naversion of the exact [sciences] of to-day against that sort of\nthought-process which is hardly to be called phantastic is only an\novercompensation of the thousands of years old but all too great\ninclination of man to believe in soothsaying.\u201d\n\nNote G (317). The umbilical region plays no small part as a localization\npoint for the first inner sensations in mystic introversion practices. The\naccounts of the Hindu Yoga doctrine harmonize with the experiences of the\nomphalopsychites. Staudenmaier thinks that he has, in his investigations\ninto magic, which partly terminated in the calling up of extremely\nsignificant hallucinations, observed that realistic heavenly or religious\nhallucinations take place only if the \u201cspecific\u201d nerve complexes [of the\nvegetative system] are stimulated as far down as the peripheral tracts in\nthe region of the small intestine. (Magie als exp. Naturw., p. 123.) Many\nvisionary authors know how to relate marvels of power to the region of the\nstomach and of the solar plexus. In an essay on the seat of the soul, J.\nB. van Helmont assures us that there is a stronger feeling in the upper\norifice of the stomach than in the eye itself, etc.; that the solar plexus\nis the most essential organ of the soul. He recounts the following\nexperience. In order to make an experiment on poisonous herbs he made a\npreparation of the root of aconite [Aconitum napellus] and only tasted it\nwith the tip of his tongue without swallowing any of it. \u201cImmediately,\u201d he\nsays, \u201cmy skin seemed to be constricted as with a bandage, and soon after,\nthere occurred an extraordinary thing, the like of which I had never\nexperienced before. I noticed with astonishment that I felt, perceived and\nthought no longer with my head, but in the region of my stomach, as if\nknowledge had taken its seat in the stomach. Amazed at this unusual\nphenomenon, I questioned myself and examined myself carefully. I merely\nconvinced myself that my power of perception was now much stronger and\nmore comprehensive. The spiritual clearness was coupled with great\npleasure. I did not sleep nor dream, I was still temperate and my health\nperfect. I was at times in raptures, but they had nothing in common with\nthe fact of feeling with the stomach, which excluded all co\u00f6peration with\nthe head. Meantime my joy was interrupted by the anxiety that this might\neven bring on some derangement. Only my belief in God and my resignation\nto his will soon destroyed this fear. This condition lasted two hours,\nafter which I had several attacks of giddiness. I have since often tried\nto taste of aconite, but I could not get the same result.\u201d (Van Helmont,\nOrtus Medic, p. 171, tr. Ennemoser, Gesch. d. Mag., p. 913.)\n\nNote H (381). For the old as for the new royal art the material is man, as\nman freed from all framework. \u201cNot man of the conventional social life,\nbut man as the equally entitled and equally obligated being of divine\ncreation, enters the temple of humanity with the obligation always to\nremain conscious of his duty and to put aside everything that comes up to\nhinder the fulfillment of the highest duty.\u201d (R. Fischer.) Compare with\nthis what Hitchcock says of the material of the Philosopher\u2019s Stone:\n\u201cAlthough men are of diverse dispositions ... yet the alchemists insist\n... that all the nations of men are of one blood, that is, of one nature;\nand that character in man, by which he is one nature, it is the special\nobject of alchemy to bring into life and action, by means of which, if it\ncould universally prevail, mankind would be constituted into a\nbrotherhood.\u201d (H. A., pp. 48 ff.) [The tests] ... \u201cbegin with the\nstripping of the metals. Now alchemy recommends, once the propitious\nmatter is seen, carefully examined and recognized, to clean it externally\nfor the purpose of freeing it of every foreign body that could adhere\naccidentally to its surface. The matter, in fine, should be reduced to\nitself. Now it is an absolutely analogous matter that the candidate is\ncalled to strip himself of everything that he possesses artificially; both\nit and he ought to be reduced strictly to themselves. In this state of\nprimitive innocence, of philosophic candor retrieved, the subject is\nimprisoned in a narrow retreat where no external light can penetrate. This\nis the chamber of meditation which corresponds to the matras of the\nalchemist, to his philosophic egg hermetically sealed. The uninitiated\nfinds there a dark tomb where he must voluntarily die to his former\nexistence. By decomposing the integuments that are opposed to the true\nexpansion of the germ of individuality, this symbolic death precedes the\nbirth of the new being who is to be initiated.\u201d (W. S. H., pp. 87 ff.)\n\nNote I (411). As to the Chamber of the Companion hung in red, it\nrepresents the sphere of action of our individuality, measured by the\nextent of our sulphurous radiation. This radiation produces a kind of\nrefractive [refringent] medium, which refracts the surrounding diffused\nlight [[Symbol: Mercury] is meant] to concentrate it on the spiritual\nnucleus of the subject. Such is the mechanism of the illumination, by\nwhich those benefit who have seen the blazing star shine. Every being\nbears in himself this mysterious star, but too often in the condition of a\ndim spark hardly perceptible. It is the philosophic child, the immanent\nLogos or the Christ incarnate, which legend represents as born obscurely\nin the midst of the filth of a cave serving as a stable. The initiation\nbecomes the vestal of this inner fire [Symbol: Sulfur]; archetype or\nprinciple of all individuality. She knows how to care for it as long as it\nis brooded in the ashes. Then she devotes herself to nourishing it\njudiciously, to render it keen for the moment when it finally should\novercome the obstacles that imprison it and seek to hold it in isolation.\nIt means, as a matter of fact, that the Son is put en rapport with the\nexternal [Symbol: Mercury], or in other words, that the individual enters\ninto communion with the collectivity from which he comes.\n\n\n\n\n\nBIBLIOGRAPHY.\n\n\nOLD. (Before 1800.)\n\nAgrippa ab Nettesheym, Henricus Cornelius, Opera.\n\nAlchemisten, Griechische, v. Berthelot, Hoefer (moderne).\n\n\u201cAllgemeine (und General-) Reformation der gantzen (weiten) Welt\u201d vide\n\u201cFama.\u201d\n\n\u201cAmor proximi\u201d (\u201cDas Buch Amor Proximi Geflossen aus dem Oehl der\nG\u00f6ttlichen Barmhertzigkeit ...\u201d) Ans tag-licht gegeben per Anonymum.\nFranckfurt und Leipzig, 1746.\n\n(Andreae, Valentin) Anonym, Chymische Hochzeit Christiani Rosencreutz.\nAnno 1459. Gedruckt zuerst zu Strassburg bey Lazari Zetzners seel. Erben\nMDCXVI. Regenspurg, MDCCLXXXI (eigentlich Berlin, bei Nicolai).\n\nArabi v. Horten (mod.).\n\nArnaldus de Villa Nova, Chymische Schrifften. Aus dem Latein \u00fcbersetzet\ndurch Joh. Hoppodamum. Frankfurt und Hamburg, 1683.\n\nB\u0101dar\u0101yana v. Deussen (mod.).\n\nBasile, Giambattista v. mod.\n\n\u201cBauer\u201d (\u201cDer grosse und der kleine Bauer\u201d). Zwey Philosophische und\nChymische Tractate. Leipzig, 1744.\n\nBeaumont, Iohann, Historisch-Physiologisch- und Theologischer Tractat von\nGeistern. Aus der Englischen Sprache in die Teutsche mit Fleiss \u00fcbersetzt\nvon Theodor Arnold. Halle im Magdeburgischen, 1721.\n\nBekker, Balthasar, Die Bezauberte Welt. Amsterdam, 1693.\n\nBernhard, Graf von der Mark und Tervis, Abhandlung von der Natur des\n(philosophischen) Eyes. Hildesheim, 1780.\n\n\u201cBhagavad-G\u00eet\u0101\u201d v. Schlegel, Schroeder (mod.).\n\nBoehme, Jacob, Schriften. Gesammtausgabe von Johan Georg Gichtel. 2 Bde.\n1715.\n\nBonaventura, Opera.\n\nBooz, Ada Mah (Dr. Adam Michael Birkholz), Die sieben heiligen Grunds\u00e4ulen\nder Ewigkeit und Zeit. Leipzig, 1783.\n\n\u201cConfessio\u201d (der Fraternit\u00e4t R. C.) v. \u201cFama.\u201d\n\nDastyn, John (Ioannes Daustenius), Rosarium, Visio. Vide \u201cSieben-Gestirn.\u201d\n\nEisenmenger, Johann Andre\u00e4, Entdecktes Judenthum. 2 Tle. K\u00f6nigsberg, 1711.\n\nEleazar, R. Abraham, R. Abrahami Eleazaris Uraltes Chymisches Werk. In II\nTheilen zum \u00f6ffentlichen Druck bef\u00f6rdert durch Julium Gervasium\nSchwartzburgicum. Erfurt, MDCCXXXV.\n\n\u201cFama Fraternitatis oder Entdeckung der Bruderschafft dess l\u00f6blichen\nOrdens dess Rosen-Creutzes, Beneben der Confession Oder Bekanntnuss\nderselben Fraternitet ... Sampt einem Discurs von allgemeiner Reformation\nder gantzen Welt.\u201d Franckfurt am Mayn, M.DC.XV.\n\nFictuld, Hermann, Des ... Chymisch-Philosophischen Probier-Steins Erste\nClasse, in welcher der wahren und \u00e4chten Adeptorum ... Schrifften nach\nihrem innerlichen Gehalt und Werth vorgestellt ... worden. Dritte Auflage.\nDresden, 1784.\n\n\u201cFiguren der Rosenkreuzer.\u201d (\u201cGeheime\u2014aus dem 16-ten und 17-ten\nJahrhundert.\u201d) Drei Hefte. Altona, 1785ff.\u2014Titel der einzelnen Hefte: I.\nAVREVM SECVLVM REDIVIVVM. Henricus Madathanus, Theosophus. II. Ein\ng\u00fcldener Tractat vom Philosophischen Steine. Von einem noch Lebenden, doch\nvngenanten Philosopho ... beschrieben. Anno M.DC.XXV. III. Einf\u00e4ltig A B C\nB\u00fcchlein f\u00fcr junge Sch\u00fcler so sich taglich fleissig \u00fcben in der Schule des\nH. Geistes ... Von einem Bruder der Fraternitet CHRISTI des Rosenkreuzes\nP. F.\u2014Auf dem Titelblatt der ersten beiden Hefte heisst es: \u201cAus einem\nalten Mscpt zum erstenmal ans Licht gestellt.\u201d In jedem Heft folgt dem\nText eine Reihe von farbigen Tafeln.\n\nFlamellus, Nicolaus, Chymische Werke. In das Teutsche \u00fcbersetzt von J. L.\nM. C. Anno MDCCLI.\n\nFludd, Robert, alias de Fluctibus (auch Otreb), Clavis Philosophiae et\nAlchymiae Fluddanae. Francofurti, MDCXXXIII.\n\n---- Sophiae cum Moria Certamen. M DC XXIX.\n\n---- Tractatus theologico-philosophicus in libros tres distributus, quorum\nI de Vita, II de Morte, III de Resurrectione. Oppenheim, 1617.\n\n---- Schutzschrift f\u00fcr die Aechtheit der Rosenkreuzergesellschaft.\n\u00dcbersetzt von Ada Mah Booz (Dr. A. M. Birkholz). Leipzig, 1782.\n\nFrizius, Ioachimus, Summum Bonum, quod est verum Magiae, Cabalae,\nAlchymiae verae Subjectum Fratrum Roseae Crucis verorum. (Frankfurt),\nM.DC.XXIX.\n\nHelmont, Ioan. Baptista van, Ortus Medicinae. Ed. IV. Lugduni, M.DC.LXVII.\n\nHenoch v. Dillmann (mod.).\n\nHermes v. Fleischer, Reitzenstein (mod.).\n\nI. C. H., Des Hermes Trismegists wahrer alter Naturweg. Herausgegeben von\neinem \u00e4chten Freym\u00e4urer I. C. H. Leipzig, 1782.\n\n\u201cKabbala Denudata seu Doctrina Hebraeorum transcendentalis et metaphysica\natque theologica.\u201d 2 Bde. Sulzbach, 1677; Frankfurt, 1684. (Herausgeber\nKnorr von Rosenroth.)\n\nKhunrath, Heinrich, Amphitheatrum Sapientiae Aeternae, solius verae,\nChristiano-Kabalisticum, Divino-Magicum, Tertriunum, Catholicon. Hanoviae,\nMDCIX.\n\n---- Tractat von den ersten Elementen. (Beygef\u00fcget: Unterricht f\u00fcr den\nAdeptengrad.) Herausgegeben von einem Verehrer der edlen Schmelzund\nMaurerkunst. Leipzig, 1784.\n\n---- Wahrhafter Bericht vom philosophischen Athanor. Leipzig, 1783.\n\nLacinius, Janus, Praeciosa ac nobilissima artis chymiae collectanea.\nNorimbergae, M.D.LIIII.\n\n---- Pretiosa Margarita novella de Thesauro, ac pretiosissimo\nPhilosophorum Lapide. Venetiis, 1546.\n\nLeade, Jane, Der Baum des Glaubens (beigebunden den \u201cOffenbarungen, die\nletzten Zeiten betreffend.\u201d Strassburg, 1807).\n\n---- Ein Garten-Brunn gew\u00e4ssert durch die Str\u00f6hme der g\u00f6ttlichen\nLustbarkeit, und hervorgr\u00fcnend in mannichfaltigem Unterschiede geistlicher\nPflanzen. Amsterdam, 1697-1700. 3 Tle. (L G B)\n\n---- Offenbahrung der Offenbahrungen. Amsterdam, 1695.\n\nLimitibus, Philoteus de, Allgemeine Abbildung der ganzen Sch\u00f6pfung. Aus\ndem Lateinischen \u00fcbersezt und mit Anmerkungen begleitet von J. J.\nGrienstein. Philadelphia, 1792.\n\n---- Das Hermetische Triklinium oder drei Gespr\u00e4che vom Stein der Weisen.\nAus dem Lateinischen \u00fcbersezt und mit Anmerkung begleitet von J. J.\nGrienstein. Philadelphia, 1792.\n\nMaier, Michael, Arcana Arcanissima. (ca. 1616.)\n\n---- Atalanta Fugiens. Oppenheimii, 1618.\n\n---- Cantilenae intellectuales de Phoenice redivivo. Traduites en Fran\u00e7ois\n... par M. L. L. M. Paris, M.DCC.LVIII.\n\n---- Symbola Aureae Mensae duodecim nationum. Francof, 1617.\n\n---- Tripus Aureus, hoc est, tres tractatus chymici selecti. Francofurti,\n1678.\n\nMangetus, Jo. Jacobus, Bibliotheca chemica curiosa. Genevae, M.DCC.II. 2\nBde.\n\n\u201cManresa\u201d v. mod.\n\nMosheim, Johann Lorenz, Versuch einer unpartheiischen und gr\u00fcndlichen\nKetzergeschichte. Helmstaedt, 1746.\n\nMothe-Guyon, La Vie de Madame J. M. B. de la Mothe-Guyon, \u00e9crite par\nelle-m\u00eame. Paris, M.DCC.XC. 3 Bde.\n\n\u201cMusaeum hermeticum reformatum et amplificatum, omnes sophospagyricae\nartis discipulos fidelissime erudiens.\u201d Francofurti, 1749.\n\nMystiker, Deutsche, des XIV. Jahrhunderts, v. Pfeiffer (mod.).\n\nNicolai, Friedrich, Versuch \u00fcber die Beschuldigungen welche dem\nTempelherrenorden gemacht worden, und \u00fcber dessen Geheimniss; nebst einem\nAnhange \u00fcber das Entstehen der Freimaurergesellschaft. 2 Tle. Berlin und\nStettin, 1782.\n\nOtreb v. Fludd.\n\nParacelsus (A. Ph. Theophrastus Bombastus von Hohenheim), Werke. 4o-Ausg.\nHuser, Basel, 1589-90. 10 Bde. Fol.-Ausg. Strassburg, 1603 u. 1616-18. 2\nBde.\n\nPatanjali v. mod.\n\nPernety, Dom Antoine-Joseph, Dictionnaire mytho-herm\u00e9tique. Paris,\nM.DCC.LVIII.\n\n---- Les Fables Egyptiennes et Grecques d\u00e9voil\u00e9es & r\u00e9duites au m\u00eame\nprincipe. Paris, M.DCC.LXXXVI. 2 Bde.\n\nPhilaletha, Des Hochgelehrten Philalethae und anderer auserlesene\nChymische Tract\u00e4tlein ... ins Teutsche \u00fcbersetzet von Johann Langen.\nWienn, 1749.\n\nPhilaletha, Eugenius (Thomas Vaughan), Lumen de Lumine. Ins Teutsche\n\u00fcbersetzet von I. R. S. M. C. Hof, 1750.\n\n---- Magia Adamica oder das Alterthum der Magie. Amsterdam, 1704.\n\nPistorius, Ioannes, Artis Cabalisticae, hoc est, reconditae theologiae et\nphilosophiae, scriptorum Tomus I. Basileae, MDXIIIC.\n\nPlaton, Werke.\n\nPlotinus v. Kiefer (mod.).\n\nPordage, John (Johann Pord\u00e4dsch), G\u00f6ttliche und Wahre Metaphysica.\nFranckfurt und Leipzig, M DCC XV. 3 Bde.\n\n---- Gr\u00fcndlich Philosophisch Sendschreiben, Ein, vom rechten und wahren\nSteine der Weissheit. Amsterdam, 1698.\n\n---- Sophia, das ist, Die Holdseelige ewige Jungfrau der G\u00f6ttlichen\nWeisheit. Amsterdam, 1699.\n\n---- Theologia Mystica. Amsterdam, 1698.\n\n---- Vier Tract\u00e4tlein des Seeligen Johannes Pord\u00e4dschens M. D. in\nManuschriptis hinterlassen. Amsterdam, 1704.\n\nReuchlin, Ioannes, De Arte Cabalistica libri tres.\u2014De Verbo Mirifico libri\nIII. Basileae, M.D.LXI.\n\nRiplaeus, Georgius (George Ripley), Chymische Schriften.\n\nIns Teutsche \u00fcbersetzet durch Benjamin Roth-Scholtzen. Wienn. 1756.\n\nRulandus, Martinus, Lexicon Alchemiae. In libera Francofurtensium Repub. M\nD C XII.\n\nRuysbroeck, Johann van, v. mod.\n\nSamkara v. Deussen (mod.).\n\nS(chr\u00f6der), Neue Alchymistische Bibliothek f\u00fcr den Naturkundiger unsers\nJahrhunderts ausgesucht. 4 Sammlgn in 2 Bdn. Frankf. u. Leipz. 1772.\n\nSendivogius, Michael, Chymische Schriften. Nebst einem kurzen Vor-bericht\nans Liecht gestellet durch Friedrich Roth-Scholtzen. Wienn, 1750.\n\n\u201cSieben-Gestirn, Alchimistisch, Das ist, Sieben sch\u00f6ne und auserlesene\nTract\u00e4tlein vom Stein der Weisen.\u201d Frankfurt am Main, 1756.\n\nSperber, Julius, Mysterium magnum. Amsterdam, 1660.\n\n---- Tractatus, Ein Feiner, von vielerley wunderbarlichen ... Dingen.\nAmsterdam, 1662.\n\n(Starck, Johann August) Anonym, Ueber die alten und neuen Mysterien.\nBerlin, 1782.\n\nSv\u0101tm\u0101r\u0101m Svami v. mod.\n\nTauler, Joannes, Predig, fast fruchtbar zu eim recht christlichen leben.\nBasel, M.D.XXII.\n\nTausendeine Nacht v. Erz\u00e4hlungen (mod.).\n\nTheatrum Chemicum, praecipuos selectorum auctorum tractatus de chemiae et\nlapidis philosophici antiquitate, veritate ... continens. Argentorati,\nM.DC.LIX-M.DC.-LXI. 6 Bde.\n\nValentinus, Basilius, Chymische Schriften. In drey Theile verfasset, samt\neiner neuen Vorrede ... von Bened. Nic. Petraeo. Leipzig, 1769.\n\nVillars, Abbe de, Le Comte des Gabalis, ou Entretiens sur les Sciences\nSecr\u00e8tes. Londres, M.DCC.XLII.\n\n\u201cWasserstein der Weisen.\u201d Vormahlen durch Lucas Jennis ausgegeben,\nnunmehro aber wiederum neu aufgelegt ... von dem F.R.C. Frankfurt und\nLeipzig, 1760.\n\nWelling, Georgius, Opus mago-cabbalisticum et theosophicum. Darinnen der\nUrsprung, Natur, ... des Saltzes, Schwefels und Mercurii in dreyen Theilen\nbeschrieben ... wird. Homburg vor der H\u00f6he, 1735.\n\n\u201cZohar\u201d v. de Pauly (mod.).\n\nZosimos v. Berthelot, Hoefer (mod.).\n\nMODERN. (From 1800 on.)\n\nAbraham, Dr. Karl, Traum und Mythus. Leipzig und Wien, 1909. English\nTranslation.\n\nAdler, Dr. Alfred, Uber den nerv\u00f6sen Charakter. Wiesbaden, 1912. English\nTranslation.\n\n---- Die psychische Behandlung der Trigeminusneuralgie. Zentralbl. f.\nPsych., I., Heft 1/2.\n\n---- Der psychische Hermaphroditismus in Leben und in der\nNeurose.\u2014Fortschritte der Medizin, Leipzig, 1910, Heft 16.\n\nBasile, Giambattista, Das M\u00e4rchen aller M\u00e4rchen oder das Pentameron. Neu\nbearb. von Hans Floerke. 2 Bde. M\u00fcnchen u. Leipzig, 1909.\n\nBastian, Adolf, Der Mensch in der Geschichte. 3 Bde. Leipzig, 1860.\n\nBauer, Prof. A., Chemie und Alchymie in Osterreich bis zum beginnenden\nXIX. Jahrhundert. Wien, 1883.\n\nBaur, Dr. Ferdinand Christian, Die christliche Gnosis. T\u00fcbingen, 1835.\n\nBerthelot, Marcellin, Collection des anciens Alchimistes Grecs, texte et\ntraduction. Avec la collaboration de Ch.-M. Ruello. Paris, 1887 \u00e0 1888. 3\nvols.\n\n---- Introduction \u00e0 l\u2019Etude de la Chimie des anciens et du moyen-\u00e2ge.\nParis, 1889.\n\n---- Les Origines de l\u2019Alchimie. Paris, 1885.\n\n---- Die Chemie im Altertum und im Mittelalter. Ubertragen von Emma\nKalliwoda. Mit Anmerkungen von Dr. Franz Strunz. Leipzig und Wien, 1909.\n\nBesetzny, Dr. Emil, Die Sphinx. Freimaur. Taschenbuch. Wien, 1873.\n\nBischoff, Dr. Erich, Die Kabbalah. Leipzig, 1903.\n\nBlau, Dr. Ludwig, Das altj\u00fcdische Zauberwesen. Strassburg i. E., 1898.\n\nBoas, Franz, Indianische Sagen von der Nord-Pacifischen K\u00fcste Amerikas.\nBerlin, 1895.\n\nBousset, Dr. Wilhelm, Hauptprobleme der Gnosis. G\u00f6ttingen, 1907.\n\nBrabb\u00e9e, Gustav, Sub Rosa. Vertrauliche Mitteilungen aus dem maurerischen\nLeben unserer Grossv\u00e4ter. Wien, 1879.\n\nBrandeis, J., Sippurim. 2 Aufl. Prag, 1889.\n\nBrandt, Wilhelm, Mand\u00e4ische Schriften. G\u00f6ttingen, 1893.\n\nBrugsch, Heinrich, Religion und Mythologie der alten Agypter. 2. verm.\nAusg. Leipzig, 1891.\n\nBuhle, Johann Gottlieb, \u00dcber den Ursprung und die vornehmsten Schicksale\nder Orden der Rosenkreuzer und Freymaurer G\u00f6ttingen, 1804.\n\nComenius-Gesellschaft, Monatshefte der C.-G. f\u00fcr Kultur und Geistesleben.\nHerausgegeben von Ludwig Keller (Berlin). Jena.\n\nCreuzer, Dr. Friedrich, Symbolik und Mythologie der alten V\u00f6lker. 2. Aufl.\n6 Bde. Leipzig und Darmstadt, 1819ff.\n\nDeussen, Dr. Paul, Allgemeine Geschichte der Philosophie, Leipzig.\n\n---- Sechzig Upanishad\u2019s des Veda. 2. Aufl. Leipzig, 1905.\n\n---- Das System des Ved\u00e2nta. Nach den Brahma-S\u00fbtra\u2019s des B\u00e2dar\u00e2yana und\ndem Kommentare des \u00c7ankara \u00fcber dieselben. 2. Aufl. Leipzig, 1906.\n\n---- Die S\u00fbtra\u2019s des Ved\u00e2nta ... nebst dem vollst\u00e4ndigen Commentare des\n\u00c7ankara. Leipzig, 1887.\n\nDieterich, Albrecht, Mutter Erde. Leipzig, 1905.\n\nDillmann, Dr. A., Das Buch Henoch. Leipzig, 1853.\n\nDulaure, Jacques-Antoine, Die Zeugung in Glauben, Sitten und Br\u00e4uchen der\nV\u00f6lker. Verdeutscht und erg\u00e4nzt von Friedrich S. Krauss und Karl Reiskel.\nLeipzig, 1909.\n\nEhrenreich, Paul, Die allgemeine Mythologie und ihre ethnologischen\nGrundlagen. Leipzig, 1910.\n\nEnnemoser, Dr. Joseph, Geschichte der Magie. Leipzig, 1844.\n\nErman, Adolf, Die Agyptische Religion. Berlin, 1905.\n\n\u201cErz\u00e4hlungen aus den Tausend und ein N\u00e4chten,\u201d Die. Ausgabe Felix Paul\nGreve. Leipzig, MDCCCCVII-MDCCCCVIII. 12 Bde.\n\nFerenczy, Dr. S\u00e1ndor, Introjektion und \u00dcbertragung. Jb. ps. F. I. 2.\nEnglish Translation.\n\n---- Symbolische Darstellung des Lust-und Realit\u00e4tsprinzips im\nOedipus-Mythos. Imago, I. 3.\n\nFerrero, Guillaume, Les Lois psychologiques du Symbolisme. Paris, 1895.\n\nFichte, Johann Gottlieb, Die Anweisung zum seeligen Leben. Berlin, 1806.\n\nFindel, J. G., Geschichte der Freimaurerei. 3. Aufl. Leipzig, 1870.\n\nFischer, Robert, Erl\u00e4uterung der Katechismen der Joh.-Freimaurerei. I-IV.\n\nFleischer, Prof. Dr. H. L., Hermes Trismegistus an die menschliche Seele.\nLeipzig, 1870.\n\nFlournoy, Th., Des Indes \u00e0 la Plan\u00e8te Mars. 4. \u00e9d. Paris.\n\nFranck, Ad., La Kabbale. Paris, 1892.\n\nFreimark, Hans, Moderne Theosophen und ihre Theosophie. Leipz., 1912.\n\n---- Okkultismus und Sexualit\u00e4t. Leipzig, 1909.\n\n---- Okkultistische Bewegung, Die. Leipzig, 1912.\n\nFreud, Prof. Dr. Sigmund, Drei Abhandlungen zur Sexualtheorie. Leipzig und\nWien, 1905. English Translation.\n\n---- Dynamik der Ubertragung, Zur. Zentralbl. f. Psych. II. 4.\n\n---- Formulierungen \u00fcber die zwei Prinzipien des psychischen Geschehens.\nJb. ps. F. III. 1.\n\n---- Psychopathologie des Alltagslebens, Zur. 3. Aufl. Berlin, 1910.\nEnglish Translation.\n\n---- Sammlung kleiner Schriften zur Neurosenlehre. 2 Bde. Leipzig und\nWien, 1906, 1909.\n\n---- Traumdeutung, Die 3. Aufl. Leipzig und Wien, 1911. English\nTranslation.\n\n---- Wahn, Der, und die Tr\u00e4ume in W. Jensens \u201cGradiva.\u201d Leipzig und Wien,\n1907. English Translation.\n\nFrobenius, Leo, Das Zeitalter des Sonnengottes. I. Bd. Berlin, 1904.\n\nFurtm\u00fcller, Dr. Karl, Psychoanalyse und Ethik. M\u00fcnchen, 1912.\n\nGarbe, Richard, Die S\u0101mkhya-Philosophie. Leipzig, 1894.\n\n---- S\u0101mkhya und Yoga. Grundriss der Indo-Arischen Philologie,\nherausgegeben von Georg B\u00fchler, III. 4. Strassburg, 1896.\n\nGneiting, J. M. (J. Krebs), Maurerische Mitteilungen. 4 B\u00e4ndchen.\nStuttgart, 1831-1833.\n\nGoldziher, Ignaz, Der Mythus bei den Hebr\u00e4ern. Leipzig, 1876.\n\nG\u00f6rres, J., Die christliche Mystik. 4 Bde. Regensburg, 1836-1842.\n\nGrimm, Br\u00fcder, Deutsche Sagen (D S).\n\n---- Kinder- und Hausm\u00e4rchen (KHM).\n\n---- Jacob, Deutsche Mythologie. 4. Ausg., von Elard Hugo Meyer. 3 Bde.\nG\u00fctersloh, 1876-1878.\n\nHaltrich, Josef, Deutsche Volksm\u00e4rchen aus dem Sachsenlande in\nSiebenb\u00fcrgen. 4. Aufl. Wien, Hermannstadt, 1885. (Siebenbg.-deutsche\nVolksb\u00fccher, Bd. II.)\n\nHartmann, Dr. Franz, Secret Symbols of the Rosicrucians. Boston, 1888.\n(Eine mangelhafte englische Wiedergabe des deutschen Werkes: \u201cGeheime\nFiguren der Rosenkreuzer.\u201d)\n\nHavelock Ellis, Die Welt der Tr\u00e4ume. Deutsche Ausgabe von Dr. Hans\nKurella. W\u00fcrzburg, 1911.\n\n(Hitchcock Ethan Allen) Anonym, The Story of the Red Book of Appin. (Als\nVervollst\u00e4ndigung dazu:) Appendix to the Story ... (Beides:) New York,\n1863.\n\n---- Remarks upon Alchemy and the Alchemists. Boston, 1857. (HA)\n\n---- Swedenborg, a Hermetic Philosopher. Being a sequel to \u201cRemarks on\nAlchemy and the Alchemists.\u201d New York, 1858.\n\n---- Das rote Buch von Appin. \u00dcbertr. von Sir Galahad. Leipzig, 1910.\n\nHoefer, Ferdinand, Histoire de la Chimie. 2 vols. Paris, 1842-1844.\n\nH\u00f6hler, Wilhelm, Hermetische Philosophie und Freimaurerei. Ludwigshafen am\nRhein, 1905.\n\nHossbach, Wilhelm, Johann Valentin Andre\u00e4 und sein Zeitalter. Berlin,\n1819.\n\nHorst, Georg Conrad, D\u00e4monomagie, oder Geschichte des Glaubens an\nZauberei. 2 Tle. Frankfurt a. M., 1818.\n\n---- Deuteroskopie. 2 Bdchen. Frankfurt a. M., 1830.\n\n---- Zauber-Bibliothek. 6 Bde. Mainz, 1821 ff.\n\nHorten, M., Mystische Texte aus dem Islam. Drei Gedichte des Arabi 1240.\nKleine Texte f. Vorlesgn. u. \u00dcbgn., herausg. von Hans Lietzmann, Nr. 105.\nBonn, 1912.\n\n\u201cImago,\u201d Zeitschrift f\u00fcr Anwendung der Psychoanalyse auf mund Freud. Wien,\n1912f. See Psychoanalytic Review.\n\nInman, Thomas M. D., Ancient Pagan and Modern Christian Symbolism. 4. ed.\nNew York, 1884.\n\nJanet, Pierre, L\u2019Automatisme Psychologique. Paris, 1889.\n\n---- Les N\u00e9vroses. Paris, 1910.\n\n\u201cJahrbuch f\u00fcr psychoanalytische und psychopathologische Forschungen.\u201d\nHerausgegeben von Prof. Dr. E. Bleuler und Prof. Dr. S. Freud. Leipzig und\nWien, 1909ff. (Jb. ps. F.) See Psychoanalytic Review.\n\nJeremias, Alfred, Alte Testament, Das, im Lichte des Alten Orients. 2.\nAufl. Leipzig, 1906.\n\n---- Babylonisch-assyrischen Vorstellungen vom Leben nach dem Tode, Die.\nLeipzig, 1887.\n\nJodl, Friedrich, Geschichte der Ethik. 2 Bde. 2. Aufl. Stuttgart und\nBerlin, 1906, 1912.\n\nJung, Dr. C. G., Bedeutung des Vaters f\u00fcr das Schicksal des Einzelnen,\nDie. Jb. ps. F. I. 2. English Translation.\n\n---- Konflikte der kindlichen Seele, \u00dcber. Jb. ps. F. II. 1. English\nTranslation.\n\n---- Psychologie und Pathologie sogenannter occulter Ph\u00e4nomene, Zur.\nLeipzig, 1902. English Translation.\n\n---- Wandlungen und Symbole der Libido. Beitr\u00e4ge zur\nEntwicklungsgeschichte des Denkens. Jb. ps. F. III.-IV. English\nTranslation.\n\nKatsch, Dr. Ferdinand, Die Entstehung und der wahre Endzweck der\nFreimaurerei. Berlin, 1897.\n\nKeller, Dr. Ludwig, Anf\u00e4nge der Renaissance, Die, und die\nKultgesellschaften des Humanismus im XIII. und XIV. Jahrhundert. Leipzig\nund Jena, 1903.\n\n---- Bibel, Winkelmass und Zirkel. Jena, 1910.\n\n---- Geistigen Grundlagen der Freimaurerei, Die, und das \u00f6ffentliche\nLeben. Jena, 1911.\n\nKeller, Dr. Ludwig, Geschichte der Bauh\u00fctten und der H\u00fcttengeheimnisse,\nZur. Leipzig und Jena, 1898.\n\n---- Grossloge Indissolubilis, Die, und andere Grosslogensysteme des 16.,\n17. und 18. Jahrhunderts. Jena, 1908.\n\n---- Heiligen Zahlen, Die, und die Symbolik der Katakomben. Leipzig und\nJena, 1906.\n\n---- Idee der Humanit\u00e4t, Die, und die Comenius-Gesellschaft. Jena, 1908.\n\n---- Italienischen Akademien des 18. Jahrhunderts, Die, und die Anf\u00e4nge\ndes Maurerbundes in den romanischen und den nordischen L\u00e4ndern. Leipzig\nund Jena, 1905.\n\n---- Latomien und Loggien in alter Zeit. Leipzig und Jena, 1906.\n\n---- R\u00f6mische Akademie, Die, und die altchristlichen Katakomben im\nZeitalter der Renaissance. Leipzig und Jena, 1899.\n\n---- Soziet\u00e4ten des Humanismus und die Sprachgesellschaften, Die. Jena,\n1909.\n\n---- Tempelherren, Die, und die Freimaurer. Leipzig und Jena, 1905.\n\nKernning, J. (J. Krebs), Schl\u00fcssel zur Geisterwelt oder die Kunst des\nLebens. Neue Auflage. Stuttgart, 1855.\n\nKiefer, Otto: Plotin, Enneaden. In Auswahl. 2 Bde. Jena u. Leipz., 1905.\n\nKiesewetter, Carl, Die Geheimwissenschaften. Leipzig, 1895.\n\nKleinpaul, Dr. Rudolf, Das Leben der Sprache und ihre Weltstellung. 3 Bde.\nLeipzig, 1893.\n\n---- Die Lebendigen und die Toten in Volksglauben, Religion und Sage.\nLeipzig, 1898.\n\n\u201cKloster\u201d v. Scheible.\n\nKnight, Richard Payne, The symbolical Language of ancient Art. New ed. New\nYork, 1892.\n\n---- Le Culte de Priape et ses Rapports avec la Th\u00e9ologie mystique des\nAnciens ... Traduits de l\u2019anglais par E. W. Bruxelles, 1883.\n\nKopp, Hermann, Die Alchemie in \u00e4lterer und neuerer Zeit. 2 Tle.\nHeidelberg, 1886.\n\n---- Geschichte der Chemie. 4 Tle. Braunschweig, 1843-1847.\n\n---- Beitr\u00e4ge zur. 3 St\u00fccke. Braunschweig, 1869 und 1875.\n\nKrause, Karl Christian Friedrich, Die drei \u00e4ltesten Kunsturkunden der\nFreimaurerbr\u00fcderschaft. 2 (4) Bde. Dresden, 1820-1821.\n\nKrauss, Dr. Friedrich S. Jahrb\u00fccher f\u00fcr folkloristische Erhebungen und\nForschungen zur Entwicklungsgeschichte der geschlechtlichen Moral. Bisher\n9 B\u00e4nde. Leipzig.\n\nKuhn, Adalbert, Die Herabkunft des Feuers und des G\u00f6ttertranks. Berlin,\n1859.\n\nLaistner, Ludwig, Das R\u00e4tsel der Sphinx. 2 Bde. Berlin, 1889.\n\nLehmann, Dr. Alfred, Aberglaube und Zauberei. Deutsche Ausg. v. Dr.\nPetersen. Stuttgart, 1898.\n\nLenning, C. (Hesse) und Fr(iedrich) M(ossdorf), Encyklop\u00e4die der\nFreimaurerei. III. Auflage = Allgemeines Handbuch der Freimaurerei. 2 Bde.\nLeipzig, 1900-1901.\n\nLessmann, Heinrich, Aufgaben und Ziele der vergleichenden Mythenforschung.\nLeipzig, 1908.\n\nL\u00e9vi, Eliphas, Histoire de la Magie. Nouvelle \u00e9d. Paris, 1892.\n\nLipps, G. F., Mythenbildung und Erkenntnis, Leipzig und Berlin, 1907.\n\nLisco, D. Friedrich Gustav, Die Heilslehre der Theologia deutsch.\nStuttgart, 1857.\n\nLorenz, Dr. Emil, Das Titanen-Motiv in der allgemeinen Mythologie. Imago,\nII. 1.\n\nMackenzie, Kenneth R.H., The Royal Masonic Cyclopaedia. London, 1877.\n\nMaeder, Dr. A., \u00dcber die Funktion des Traumes. Jb. ps. F. IV. 2. English\nTranslation.\n\nMaimon, Salomon, Lebensgeschichte. Herausg. von Dr. Jakob Fromer. M\u00fcnchen,\n1911.\n\nMannhardt, Wilhelm, Germanische Mythen. 2 Bde. Berlin, 1858.\n\n\u201cManresa\u201d oder die geistlichen \u00dcbungen des heiligen Ignatius. Nach dem\nFranz\u00f6sischen, von Franz A. Schmid. 6. Aufl. Regensburg, 1903.\n\nMarchand, R. F., \u00dcber die Alchemie. Halle, 1847.\n\nM\u00fcller, Dr. Friedrich, Siebenb\u00fcrgische Sagen. 2. Aufl. Wien, Hermannstadt,\n1885. (Siebenbg.-deutsche Volksb\u00fccher, Bd. I.)\n\n---- Karl Otfried, Prolegomena einer wissenschaftlichen Mythologie.\nG\u00f6ttingen, 1825.\n\nNettelbladt, C. C. F. W. Freih. von, Geschichte der freimaurerischen\nSysteme. Berlin, 1879.\n\nNietzsche, Werke. Leipzig.\n\nNork, F., Mythologie der Volkssagen und Volksm\u00e4rchen. Stuttgart, 1848.\n(Kloster, Bd. IX.)\n\n---- Sitten und Gebr\u00e4uche der Deutschen und ihrer Nachbarv\u00f6lker, Die.\nStuttgart, 1849. (Kloster, Bd. XII.)\n\nPatanjali, Yoga-Sutra. Translation with introduction, appendix, and notes\nby Manilal Nabubhai Dvivedi. Bombay, 1890.\n\nPapus (Dr. G\u00e9rard Encausse), Trait\u00e9 \u00e9l\u00e9mentaire de Magie Pratique. Paris,\n1906.\n\nPauly, Jean de, Sepher ha-Zohar (Le Livre de la Splendeur). Publi\u00e9 par les\nsoins de Emile Lafuma-Giraud. Paris, 1906ff. 6 (7) Bde.\n\nPfeiffer, Franz, Deutsche Mystiker des vierzehnten Jahrhunderts. 2 Bde.\nLeipzig, 1845, 1857.\n\n---- Theologia deutsch. 2. Aufl. Stuttgart, 1855.\n\nPfister, Dr. Oskar, Die Fr\u00f6mmigkeit des Grafen Ludwig von Zinzendorf.\nLeipzig und Wien, 1910.\n\nPoisson, Albert, Th\u00e9ories et Symboles des Alchimistes. Paris, 1891.\n\nPras\u00e1d, R\u00e1ma, Nature\u2019s Finer Forces. London, 1890.\n\nRank, Dr. Otto, Inzest-Motiv in Dichtung und Sage, Das. Leipzig und Wien,\n1912.\n\n---- K\u00fcnstler, Der. Wien, 1907.\n\n---- Mythus von der Geburt des Helden, Der. Leipzig und Wien, 1909.\nEnglish Translation.\n\n---- Lohengrinsage, Die. Leipzig und Wien, 1911.\n\n---- Symbolschichtung im Wecktraum, Die, und ihre Wiederkehr im mythischen\nDenken. Jb. ps. F. IV. 1.\n\n---- V\u00f6lkerpsychologische Parallelen zu den infantilen Sexualtheorien.\nZentralbl. f. Psych. II. 7-8.\n\nReitzenstein, R., Hellenistischen Mysterienreligionen, Die. Leipzig, 1910.\n\n---- Poimandres. Leipzig, 1904.\n\nRiklin, Dr. Franz, Wunscherf\u00fcllung und Symbolik im M\u00e4rchen. Leipzig und\nWien, 1908. English Translation.\n\n---- (Vortr\u00e4ge). Zentralbl. f. Psychoanalyse III. 2., pag. 103ff., 113ft.\n\nRoscher, W.H., Ausf\u00fchrliches Lexikon der Griechischen und R\u00f6mischen\nMythologie. Leipzig, 1884 ff.\n\nRuysbroeck, Johann van, Drei Schriften. Aus dem Vl\u00e4mischen von Franz A.\nLambert. Leipzig.\n\nScheible, J., Das Kloster. Meist aus der \u00e4ltern deutschen Volks-, Wunder-,\nCuriosit\u00e4ten-, und vorzugsweise komischen Literatur. 12 Bde. Stuttgart,\n1845-1849.\n\nScherner, R.A., Das Leben des Traums. Berlin, 1861.\n\nSchiffmann, G.A., Die Freimaurerei in Frankreich in der ersten H\u00e4lfte des\nXVIII. Jahrhunderts. Leipzig, 1881.\n\nSchlegel, Aug. Guil. a, Bhagavad-Gita id est Thespesion Melos ... Editio\naltera, cura Christiani Lasseni. Bonnae, MDCCCXLVI.\n\nSchmieder, Karl Christoph, Geschichte der Alchemie Halle, 1832.\n\nSchmidt, Richard, Fakire und Fakirtum im alten und modernen Indien.\nBerlin, 1908.\n\nSchneider, Hermann, Kultur und Denken der alten Agypter. Leipzig, 1907.\n\nSchopenhauer, Werke.\n\nSchroeder, Leopold von, Bhagavad-Gita. Des Erhabenen Sang. Jena, 1912.\n\nSchubert, Dr. G.H. von, Die Symbolik des Traumes. 3. Aufl. Leipzig, 1840.\n\nSilberer, Herbert, Charakteristik des lekanomantischen Schauens, Zur.\nZentralbl. f. Psych. III. 2-3.\n\n---- Kategorien der Symbolik, Von den. Zentralbl. f. Psych. II. 4.\n\n---- Lekanomantische Versuche. Zentralbl. f. Psych. II. 7-10.\n\n---- Mantik und Psychanalyse. Zentralbl. f. Psych. II. 2.\n\n---- Phantasie und Mythos. Vornehmlich vorn Gesichtspunkte der\nfunktionalen Kategorie aus betrachtet. Jb. ps. F. II. 2.\n\n----  Prinzipielle Anregung, Eine. Jb. ps. F. IV. 2.\n\n----  Spermatozoentr\u00e4ume, Zur Frage der. Jb. ps. F. IV. 2.\n\n----  Symbolbildung. Jb. ps. F. III. 2., IV. 2.\n\n---- Symbolik des Erwachens und Schwellensymbolik \u00fcberhaupt. Jb. ps. F.\nIII. 2.\n\nSoldan, Geschichte der Hexenprozesse. Neu bearbeitet von Dr. Heinrich\nHeppe. 2 Bde. Stuttgart, 1880.\n\nSpielrein, Dr. Sabina, \u00dcber den psychologischen Inhalt eines Falles von\nSchizophrenie (Dementia praecox). Jb. ps. F. III. 1.\n\n---- Die Destruktion als Ursache des Werdens. Jb. ps. F. IV. 1.\n\nStarcke, Dr. C. N., Freimaurerei als Lebenskunst. Berlin, 1911.\n\nStaudenmaier, Dr. Ludwig, Die Magie als experimentelle Naturwissenschaft.\nLeipzig, 1912.\n\nStekel, Dr. Wilhelm, Nerv\u00f6se Angstzust\u00e4nde und ihre Behandlung. 2. Aufl.\nBerlin und Wien, 1912.\n\n---- Sprache des Traumes, Die. Wiesbaden, 1911.\n\n---- Traumdeutung, Fortschritte in der. Zentralbl. f. Psych. III.\n\n---- Tr\u00e4ume der Dichter, Die. Wiesbaden, 1912.\n\nStrunz, Dr. Franz, Naturbetrachtung und Naturerkenntnis im Altertum.\nHamburg und Leipzig, 1904.\n\n---- Theophrastus Paracelsus. Jena, 1903.\n\nStucken, Eduard, Astralmythen. Religionsgeschichtliche Untersuchungen.\nLeipzig, 1907. (S A M)\n\nSv\u0101tm\u0101r\u0101m Sv\u0101mi, Hatha-Yoga Prad\u012bpik\u0101. Translated by Shriniv\u0101s Iy\u0101ng\u0101r.\nPublished by Tookaram Tatya. Bombay, 1885.\n\n(Wirth, Oswald) Anonym, Le Livre de l\u2019Apprenti. Nouv. \u00e9d. Publi\u00e9 par la L.\nTravail & Vrais Amis Fid\u00e8les. Paris, 1898.\n\n---- Le Symbolisme Herm\u00e9tique dans ses Rapports avec la Franc-Ma\u00e7onnerie.\nParis, 1909. (W S H)\n\nWundt, Wilhelm, V\u00f6lkerpsychologie (Mythus und Religion). 3 Tle. Leipzig,\n1910 (1. Teil, 2. Aufl.), 1906, 1909. English Translation.\n\nZeitschrift f\u00fcr \u00e4rztliche Psychoanalyse, Internationale. Herausg. von\nProf. Dr. Sigmund Freud. Leipzig und Wien, 1913. See Psychoanalytic\nReview.\n\nZentralblatt f\u00fcr Psychoanalyse. Bd. I-II, herausg. von. Prof. Dr. Freud.\nBd. IIIf. von Dr. Wilhelm Stekel.\n\nWiesbaden, 1910ff. (Zb. f. Ps.) See Psychoanalytic Review.\n\nNote. The works of Freud, Adler, Jung, Rank, and Ricklin, are to be found\nin English Translations. See Psychoanalytic Review, N.Y., Nervous and\nMental Disease Monograph Series and lists, Moffat, Yard & Co., N. Y.\n\n\n\n\n\nINDEX.\n\n\nA\n\nAbraham, 36\n\nAbudad, 71\n\nAdam, 75\n  and Eve, 75\n\nAeson, 10\n\nAffects in dream, 33\n\nAir, 106, 127\n\nAlchemistic, 16\n\nAlchemy, 16, 112\n  definition, 169\n\nAlum, 144\n\nAmniotic fluid, 103\n\nAnagogic, 241\n  aspect, 263\n\nAnimals, 66, 67\n\nAnnihilation, 259\n\nAnt\u00e6us, 271\n\nAnubis, 77\n\nAnus, 135\n\nAnxiety, 261\n  in dreams, 48\n\nApple, 77\n\nArgentum, vivum, 161\n\nArt, hermetic, 16\n  royal, 16\n\nAskesis, 292\n\nAstral content, 61\n\nAstrology, 176\n  planets, 267\n\nAstronomical interpretation, 218\n\nAtman, 167\n\nB\n\nBasilisk, 139\n\nBath, 123\n\nBear, 66\n\nBeast, 250\n\nBeja, 134\n\nBhagavad-Gita, 280\n\nBiblical parallels, 163\n\nBibliography, 427\n\nBirth dreams, 91, 92\n  phantasy, 107\n  theories, 76\n\nBisexual, 131\n\nBlack, 131\n  and death, 102\n  white and red, 368\n\nBlood, 56, 106, 124, 131\n  of lion, 212\n\nBlowing, 135\n\nBoehme, J., 170\n\nBones, 56, 82, 85\n\nBoy, 225\n\nBreaking bones, 85\n\nBride and bridegroom, 8, 11\n\nBuddha, 211\n\nBuilding lodges, 176\n\nBull, 250\n\nC\n\nCabala, 176, 271\n\nCamel, 66\n\nCarpet, 224\n\nCastration, 201\n\nCatharsis, 377\n\nCelestial Stone, 164\n\nCensor, 24\n\nChemical science, 150\n\nChrist, 165, 171\n\nChristianity, early, 182\n\nCircle, 185\n\nCircumcision, 162\n\nCloth, 84\n\nClouds, 106, 124\n\nCoitus, 99\n  and grinding, 97\n  and milling, 77\n\nColor, 136\n  symbols, 368\n\n\u201cComplexes,\u201d pathogenic, 26\n\nConcentration, 290\n\nCondensation, 31, 239\n\nConfession, 174\n\nConscience, 155\n\nCooking, 143\n\nCorruption, 163\n\nCross, 188\n\nCrystal gazing, 247\n\nD\n\nDasas, 66\n\nDefecation, 106, 124\n\nDeluge, 105\n\nDementia precox, 243\n\nDesire, 344\n\nDew, 106, 124\n\nDiabolic mysticism, 287\n\nDirt, 90\n\nDirty feet, 214\n  work, 90\n\nDismemberment, 82, 83, 85, 200\n\nDisplacements, 31, 51, 55\n\nDistillation, 152\n\nDogs, 250\n\nDragon, 51, 128, 143, 200, 211\n  fight, 85\n\nDream, 14, 19\n  and myth, 36\n\nDreams as wish phantasies, 23\n\nDream disfigurement, 24\n  (unction), 305\n  interpretation, 19\n  logic of, 22\n\nDry, 167\n\nDuality, 185\n\nDying, 298\n\nE\n\nEarth, 94\n\nEducation of will, 290\n\nEgg, 116\n\nEgyptian myths, 73\n  stone, 116\n\nElders, 7\n\nEmasculation, 74\n\nEthical gymnastics, 292\n\nEthics and psychoanalysis, 281\n\nEve, 75\n\nExamination, 64, 87\n  dreams, 49\n\nExcreta, 106, 124\n\nExhibitionism, 57, 104\n\nF\n\nFace, 130\n\nFairy stories, 36\n  tales, 246\n\nFama, 174\n\nFamily romance, 85, 109, 217\n\nFather symbols, 60, 70\n\nFeces and gold, 418\n\nFeet, 214\n\nFemale and silver, 121\n\nFermentation, 152\n\nFire, 104, 130, 187\n\nFlatus, 106\n\nFlood, 105, 201, 320\n\nFludd, Robert, 175\n\nFlying, 86\n\nFolklore, psychoanalytical interpretation of, 45\n\nFornication, 97\n\nForty, 11, 140\n\nFountains, 89, 95\n\nFour, 187\n\nFreemasonry, 17, 173\n  origin of, 175\n\nFreud, 19, 23, 34\n\nFrizius, 177\n\nFrog, 225\n\nFunction of symbols, 234\n\nG\n\nGabricum, 134\n\nGarden, 5, 88, 96\n\nG\u00e4y\u00f6mard, 71\n\nGestation, 108\n\nGiants, 65\n\nGold, 149, 209\n  and offal, 418\n  and male, 121\n  and silver, 164\n  crosser, 174\n  in alchemy, 113\n\nGraduation dreams, 50\n\nGrand lodge, 193, 200\n\nGrave, 94, 130\n\nGreat work, 121\n\nGreen, 127\n  lion, 127\n\nGrinding and coitus, 97\n\nGuild symbolism, 183\n\nH\n\nHapso, 160\n\nHat, 87\n\nHate and love, 217\n\nHead, 130\n\nHermes, 113\n\nHermetic, 16, 43\n  art, 146\n  interpretation, 119\n  solution, 17\n\nHespendis, 128\n\nHesychiasts, 317\n\nHieroglyphic solution, 17\n\nHitchcock, Ethan Allen, 151\n\nHomosexual, 57\n  component, unconscious, 29\n\nHomosexuality, 29\n\nHomunculus, 124\n\nHorse\u2019s belly, 140\n\nHorus, 79\n\nHouse, 93\n\nI\n\nIbn Sina, 121\n\nImago, 224\n\nImpotence, 65, 87, 90\n\nImpregnation, metals, 121\n\nIncest, 8, 58, 129\n\nIncubus, 65\n\nIndolence, 274\n\nInfantile forms of sexuality, 34\n  in dream, 34\n  sexual theories, 76, 143\n  sexual theories in alchemy, 137\n\nInquisitioness, 268\n\nInteraction, 121\n\nIntoxication, 250\n\nInto-determination, 233, 241\n\nIntroversion, 233, 243\n  effects of, 269\n  neuroses, 243\n  results of, 280\n\nIran\u00e6us, 166\n\nIranian myths, 71\n\nIsis, 77\n\nJ\n\nJason, 66\n\nJesus, 165\n\nJoshua, 66\n\nJumping, 86\n\nJuniper tree, 82\n\nK\n\nKabala\u2014see Cabala\n\nKalevala, 81\n\nKey to alchemy, 123\n\nKilling as opposite of procreation, 99\n\nKing, 13\n\nKnights of Red Cross, 174\n\nKronos, 74\n\nKundalini, 276\n\nL\n\nLatent dream content, 31\n\nLead, 114, 129, 180\n\nLeade, Jane, 379\n\nLecanomancy, 247\n\nLeft, 52, 86\n\nLibido, 204\n\nLight, 318\n\nLion fight, 127\n\nLion, 3, 8, 85\n\nLocked door, 130\n\nLohengrin, 217\n\nLoss of paradise, 63\n\nLove and hate, 217\n\nLuna, 158\n\nM\n\nMagic, 16\n  natural, 3\n\nMagician, 288\n\nMagnesia, 122\n\nMahlen, 99\n\nMaier, Michael, 175\n\nMale and gold, 121\n\nMandrahe, 144\n\nMan eaters, 65\n\nManifest dream content, 31\n\nManure, 107, 124, 140\n\nMarduk, 72\n\nMarriage and milling, 98\n\nMasonic symbolism, 201\n\nMass, 165\n\nMasters, 115, 146\n\nMasturbation, 88, 89\n\nMeadow of felicity, 2\n\nMechthildis of Magdeburg, 316\n\nMedea, 10, 128\n\nMedical staff, 129\n\nMercurius, 131\n\nMercury, 115, 155\n\nMill, 7, 97, 98\n\nMill symbolisms, 99\n\nMiller, 97, 98\n\nMiracles, 224\n\nMithra, 72\n\nMolere, 99\n\nMoon, 188\n\nMoon spittle, 165\n\nMoney, 106, 124\n\nMorality, 290\n\nMoral dispositions, 292\n\nMother earth, 94\n\nMucus, 106, 124\n\nMultiple interpretation, 209\n\nMyths, 15, 36, 328\n\nMyth and dream, 36\n  interpretation, 17, 19\n  making, 81\n\nMystes, 373\n\nMysticism, 18, 164\n  diabolic, 287\n\nMystics, 164\n\nN\n\nNicodemus, 308\n\nNietzsche, 35\n\nNine, 108, 124, 130, 189\n\nNumber symbolisms, 184\n\nO\n\nObstruction, 130\n\nOdor, 215\n\n\u0152dipus complex, 37, 226\n  myth, 331\n\nOmphalopsychites, 317\n\nOne, 185\n\nOpposites, 344\n\nOsiris, 77\n\nOverdetermination, 32\n\nP\n\nPacking, 93\n\nPalingenesis, 142\n\nParabola, 1\n\nParable, 14, 19\n  origin of, 210\n  psychoanalytic interpretation of, 43\n\nParacelsus, 117, 138, 171\n\nParadise, 73\n\nPeacock, 125, 136\n\nPederasty, 144\n\nPelican, 213\n\nPelops, 83\n\nPhallus, 130\n\nPhilosopher\u2019s egg, 16\n\nPhilosopher\u2019s stone, 114, 126\n\nPlanets, 118\n\nPlotinus, 356\n\nPoison, 106, 156\n\nPordage, 172\n\nPratum felicitatis, 2, 20, 47\n\nPrima materia, 124, 152\n\nPrison, 133\n\nProcreation, 137\n  and killing, 99\n  charms, 99\n  of metals, 115\n\nProjection, 126\n\nPsychic values, 32\n\nPsychoanalysis, 16, 26\n  and ethics, 281\n\nPsychic intensities, 33\n\nPsychoanalytic interpretation, 43\n\nPurification, 122\n\nPurple, 127, 136\n  mantle, 213\n\nPus, 106, 124\n\nPutrefaction, 124, 163\n\nQ\n\nQueen, 12\n\nQuicksilver, 156\n\nR\n\nRainbow, 125, 136\n\nRank, 34, 37\n\nRaven, 125\n\nRebis, 185, 198\n\nRectangle, 94\n\nRed, 51, 54, 122, 125, 131\n\nRed Cross Fraternity, 192\n\nRed Roses, 87\n\nRed, white and black, 368\n\nRegeneration, 233, 307\n\nRegression, 34, 245\n\nRejuvenation, 84\n\nReligious symbols, early, 184\n\nRepresentability, 31\n\nRepressed impulses, 23\n\nResistance, 88\n\nRestraint, 86\n\nRetrograde aspect, 263\n\nRevivification, 103, 108, 142\n  of dead, 81, 82, 83\n\nRing, 224, 228\n\nRight, 52, 86\n\nRobbery, 259\n\nRock temples, 183\n\nRosenkreutz, 192\n\nRoses, 5, 53, 87, 96, 212\n\nRose crosser, 174\n\nRosicrucianism, 16, 173\n\nRoskwa, 82\n\nRotting, 124\n\nRoyal art, 195, 393\n\nS\n\nSacred numbers, 189\n\nSacrifice, 296, 299\n\nSaints, 264\n\nSt. George, 211\n\nSaturn, 158\n\nSalt, 395\n\nSamson, 66\n\nSankhya, 167\n  system, 359\n\nSealine, 164\n\nSecondary elaboration, 31\n\nSecretion symbols, 106, 124\n\nSemen, 106, 124\n\nSeminal fluid, 102, 105\n\nSeminalists, 144\n\nSerpents, 129\n\nSeven, 118, 218, 367\n\nSewer theory of birth, 91, 92\n\nSexual curiosity of child, 64\n\nSexuality, infantile form of, 35\n\nShooting star, 165\n\nSiddhi, 263, 287\n\nSilver and female, 121\n\nSimpleton, 218\n\nSister incest, 103\n\nSix, 130, 188, 217, 218\n\nSloppers, 147\n\nSmaragdine tablet, 147\n\nSnake, 250, 276\n\nSnow, 162\n\nSodomy, 144\n\nSoma, 97\n\nSoul, 106, 124\n\nSphinx, 65, 321\n\nSpirit, 106, 124\n\nSpiritual powers, 266\n\nSpittle, 124\n\nSprouting, 115\n\nStar mucus, 165\n  semen, 165\n\nStaudenmaier, 272\n\nStekel, 24, 34\n\nSteps, 300\n\nStercoralists, 144\n\nStone, 154, 177\n\nStools, 106, 124\n\nStork, 65\n\nStygian waters, 102\n\nSwallowing, 135\n\nSwan, 125, 217\n\nSymbolism, sexual, 28\n\nSymbolizing, 234\n\nSymbols, 15, 373\n\nSymbol, choice of, 324\n  transformations, 62\n\nSymbols, development of, 240\n  formation of, 234\n  function of, 234\n  origin of, 374\n\nSymbol-making, 17\n\nSubject, 152\n\nSublimation, 255, 256\n\nSulphur, 213, 410\n\nSun, 7, 149, 318\n\nSuperposition, 253\n\nT\n\nTaliesin, 314\n\nTantalus, 83\n\nTears, 105, 106, 124\n\nTeeth, 86, 129\n\nTegid Voel, 309\n\nTheosophic introversions, 286\n\nTheosophy, 176\n\nThialfi, 82\n\nThree, 185, 227, 218\n\nThree feathers, 217\n\nThor, 81\n\nTitan motive, 330\n\nTitanic, 27, 31, 37\n\nTitans, 27\n\nTormenter, 65\n\nTransmutation, 115\n\nTrap door, 225\n\nTrinity, 185\n\nTrituration, 123\n\nTurba, 258\n\nTwelve keys, 194\n\nTwo, 185\n\nTwo principles, 117\n\nTyphon, 77\n\nU\n\nUnio mystica, 361\n\nUnity, 185\n\nUranus, 74\n\nUrine, 92, 106, 124\n\nUterus, 93\n\nUterus phantasies, 314\n\nV\n\nVedanta, 299, 357\n\nVesta festival, 98\n\nW\n\nWall, 52, 86, 88\n\nWash, 162\n\nWashing, 123\n\nWater, 95, 96, 161\n  and procreation, 95\n  birth, 94\n  symbols, 102\n\nWet, 167\n\nWheels, 102\n\nWhite, 51, 54, 122, 125\n  red, black, 368\n  roses, 87\n\nWill, education of, 290\n\nWind, 135\n\nWinter, 105\n\nWirth, O, 407\n\nWish, fulfillment in dream, 34\n  phantasies, 23\n\nWomb phantasies, 101, 225\n  symbols, 133\n\nWorms, 138\n\nWound of side, 265\n\nY\n\nYmir, 71\n\nYoga, 167, 276, 358\n\nZ\n\nZinzendorf, 264\n\nZosimos, 120\n\nZulu myths of cooking, 143\n\n\n\n\n\n\nFOOTNOTES\n\n\n    1 See Translations in the Nervous and Mental Disease Monograph Series\n      for this and the other studies cited in this section.\n\n    2 Information on this point will be found in Reitzenstein\u2019s\n      \u201cPoimandres.\u201d\n\n    3 Nervous and Mental Disease Monograph Series. Tr. by Jelliffe.\n\n    4 Explained later.\n\n    5 Explained later.","title":"Hidden Symbolism of Alchemy and the Occult Arts","tradition":"myth-cosmogony","translated_text":null,"word_count":114886}