,hidden ,symbolism of ,,alchemy and the ,,occult ,,arts 7,formerly titled3 ,problems of ,mysticism and ,its ,symbolism7 by ,dr4 ,herbert ,silberer ,translated by ,smith ,ely ,jelliffe1 ,m4,d41 ,ph4,d4 ,dover ,publications1 ,inc4 ,new ,york #aiga ,,contents ,translator's ,preface ,part ,i4 ,the ,parable4 ,section ,i4 ,the ,parable4 ,section ,,ii4 ,dream ,and ,myth ,interpretation4 ,part ,,ii4 ,analytic ,part4 ,section ,i4 ,psychoanalytic ,interpretation ,of ,the ,parable4 ,section ,,ii4 ,alchemy4 ,section ,,iii4 ,the ,hermetic ,art4 ,section ,,iv4 ,rosicrucianism ,and ,freemasonry4 ,section ,v4 ,the ,problem ,of ,multiple ,interpretation4 ,part ,,iii4 ,synthetic ,part4 ,section ,i4 ,introversion ,and ,regeneration4 ,a4 ,introversion ,and ,intro-,determination4 ,b4 ,effects ,of ,introversion4 ,c4 ,regeneration4 ,section ,,ii4 ,the ,goal ,of ,the ,work4 ,section ,,iii4 ,the ,royal ,art4 ,notes4 ,bibliography4 ,index4 ,footnotes ,this ,dover edition1 first published in #aiga1 is an unabridged and unaltered republication of the work originally published by ,moffat1 ,yard and ,company1 ,new ,york1 in #aiag under the title ,problems of ,mysticism and its ,symbolism4 ,international ,standard ,book ,number3 #j-dhf-bjigb-e ,library of ,congress ,catalog ,card ,number3 #gd-agfcef ,,translator',s ,,preface ,prominent among the stones of a fireplace in my country den1 one large rounded giant stands out4 ,it was bourne by the glacial streams from a more northern resting place and is marked by a fossil of a mollusk that inhabited northern seas many million years ago4 ,yet in spite of the eons of time that have passed it can be compared with specimens of mollusks that live to-day4 ,down through the countless centuries the living stream has carved its structural habitations in much the same form4 ,the science of ,paleontology has collected this history and has attempted a reconstruction of life from its beginnings4 ,the same principle here illustrated is true for the thought-life of mankind4 ,the forms in which it has been preserved however are not so evident4 ,the structuralizations are not so definite4 ,if they were1 evolution would not have been possible for the living stream of energy which is utilized by mind-stuff cannot be confined if it would advance to more complex integrations4 ,hence the products of mind in evolution are more plastic--more subtle and more changing4 ,they are to be found in the myths and the folk-lore of ancient peoples1 the poetry1 dramatic art1 and the language of later races4 ,from age to age however the strivings continue the same4 ,the living vessels must continue and the products express the most fundamental strivings1 in varying though related forms4 ,we thus arrive at a science which may be called paleo-psychology4 ,its fossils are the thought-forms throughout the ages1 and such a science seeks to show fundamental likenesses behind the more superficial dissimilarities4 ,the present work is a contribution to such a science in that it shows the essential relationships of what is found in the unconscious of present day mankind to many forms of thinking of the middle ages4 ,these same trends are present to-day in all of us though hidden behind a different set of structural terms1 utilizing different mechanisms for energy expression4 ,the unceasing complexity of life's accumulations has created a great principle for energy expression--it is termed sublimation--and in popular parlance represents the spiritual striving of mankind towards the perfecting of a relation with the world of reality--the environment--which shall mean human happiness in its truest sense4 ,one of the products of this sublimation tendency is called ,mysticism4 ,this work would seek to aid us to an understanding of this manifestation of human conduct as expressed in concrete or contemplated action through thought4 ,it does so by the comparative method1 and it is for this reason ,i have been led to present it to an ,english reading public4 ,much of the strange and outre1 as well as the commonplace1 in human activity conceals energy transformations of inestimable value in the work of sublimation4 ,the race would go mad without it4 ,it sometimes does even with it1 a sign that sublimation is still imperfect and that the race is far from being spiritually well4 ,a comprehension of the principles here involved would further the spread of sympathy for all forms of thinking and tend to further spiritual health in such mutual comprehension of the needs of others and of the forms taken by sublimation processes4 ,for the actual work of translation1 ,i wish to express my obligations to friends ,wilfred ,lay1 and ,leo ,stein4 ,without their generous and gifted assistance ,i would not have been able to accomplish the task4 ,,smith ,,ely ,,jelliffe1 ,m4,d4 ,,new ,,york1 ,oct4 #bg1 #aiag4 ,part ,i4 ,,the ,,parable4 ,section ,i4 ,the ,parable4 ,in an old book ,i discovered an extraordinary narrative entitled ,parabola4 ,i take it as the starting point of my observations because it affords a welcome guide4 ,in the endeavor to understand the parable and get a psychological insight into it1 we are led on to journey through these very realms of fancy1 into which ,i should like to conduct the reader4 ,at the end of our journey we shall have acquired1 with the understanding of the first example1 the knowledge of certain psychical laws4 ,i shall1 then1 without further prelude introduce the example1 and purposely avoid at the outset mentioning the title of the old book so that the reader may be in a position to allow the narrative to affect him without any preconceived ideas4 ,explanatory interpolations in the text1 which come from me1 ,i distinguish with square brackets4 #a4 ,as once ,i strolled in a fair forest1 young and green1 and contemplated the painfulness of this life1 and lamented how through the dire fall of our first parents we inherited such misery and distress1 ,i chanced1 while thinking these thoughts1 to depart from the usual path1 and found myself1 ,i know not how1 on a narrow foot path that was rough1 untrodden and impassable1 and overgrown with so much underbrush and bushes that it was easy to see it was very little used4 ,therefore ,i was dismayed and would gladly have gone back1 but it was not in my power to do so1 since a strong wind so powerfully blew me on1 that ,i could rather take ten steps in advance than one backward4 #b4 ,therefore ,i had to go on and not mind the rough walking4 #c4 ,after ,i had advanced a good while ,i came finally to a lovely meadow hedged about with a round circle of fruit bearing trees1 and called by the dwellers ,pratum felicitatis the meadow of felicity1 ,i was in the midst of a company of old men with beards as gray as ice1 except for one who was quite a young man with a pointed black beard4 ,also there was among them one whose name was well known to me1 but his visage ,i could not yet see1 who was still younger1 and they debated on all kinds of subjects1 particularly about a great and lofty mystery1 hidden in ,nature1 which ,god kept concealed from the great world1 and revealed to only a few who loved him4 #d4 ,i listened long and their discourse pleased me well1 only some would break forth from restraint1 not touching upon the matter or work1 but what touched upon the parables1 similitudes and other parerga1 in which they followed the poetic fancies of ,aristotle1 ,pliny and others which the one had copied from the other4 ,so ,i could contain myself no longer and mixed in my own mustard1 put in my own word1 refuted such trivial things from experience1 and the majority sided with me1 examined me in their faculty and made it quite hot for me4 ,however the foundation of my knowledge was so good1 that ,i passed with all honors1 whereupon they all were amazed1 unanimously included and admitted me in their collegium1 of which ,i was heartily glad4 #e4 ,but they said ,i could not be a real colleague till ,i learned to know their lion1 and became thoroughly acquainted with his powers and abilities4 ,for that purpose ,i should use diligence so as to subdue him4 ,i was quite confident in myself and promised them ,i would do my best4 ,for their company pleased me so well that ,i would not have parted from them for a great deal4 #f4 ,they led me to the lion and described him very carefully1 but what ,i should undertake with him none could tell me4 ,some of them indeed hinted1 but very darkly1 so that the 7,der ,tausende7 ,thousandth one could not have understood him4 ,but when ,i should first succeed in subduing him and should have assured myself against his sharp claws1 and keen teeth1 then they would conceal nothing from me4 ,now the lion was very old1 ferocious and large1 his yellow hair hung over his neck1 he appeared quite unconquerable1 so that ,i was almost afraid of my temerity and would gladly have turned back if my promise and also the circumstance that the elders stood about me and were waiting to see what ,i would do1 had allowed me to give up4 ,in great confidence ,i approached the lion in his den and began to caress him1 but he looked at me so fiercely with his brightly shining eyes that ,i could hardly restrain my tears4 ,just then ,i remembered that ,i had learned from one of the elders1 while we were going to the lion's den1 that very many people had undertaken to overcome the lion and very few could accomplish it4 ,i was unwilling to be disgraced1 and ,i recalled several grips that ,i had learned with great diligence in athletics1 besides which ,i was well versed in natural magic magia so ,i gave up the caresses and seized the lion so dextrously1 artfully and subtlely1 that before he was well aware of it ,i forced the blood out of his body1 yea1 even out of his heart4 ,it was beautifully red but very choleric4 ,i dissected him further and found1 a fact which caused me much wonder1 that his bones were white as snow and there was much more bone than there was blood4 #g4 ,now when my dear elders1 who stood above around the den and looked at me1 were aware of it1 they disputed earnestly with each other1 for so much ,i could infer from their motions but what they said ,i could not hear since ,i was deep down in the den4 ,yet as they came close in dispute ,i heard that one said1 8,he must bring him to life again1 else he can not be our colleague40 ,i was unwilling to undertake further difficulties1 and betook myself out of the den to a great place1 and came1 ,i know not how1 on a very high wall1 whose height rose over #ajj ells towards the clouds1 but on top was not one foot wide4 ,and there went up from the beginning1 where ,i ascended1 to the end an iron hand rail right along the center of the wall1 with many leaded supports4 ,on this wall ,i came1 ,i say1 and meseems there went on the right side of the railing a man several paces before me4 #h4 ,but as ,i followed him awhile ,i saw another following me on the other side1 yet it was doubtful whether man or woman1 that called to me and said that it was better walking on his side than where ,i went1 as ,i readily believed1 because the railing that stood near the middle made the path so narrow that the going at such a height was very bad4 ,then ,i saw also some that wished to go on that path1 fall3 down below behind me1 therefore ,i swung under the railing2 holding tight with my hands and went forward on the other left side1 till ,i finally came to a place on the wall which was very precipitous and dangerous to descend4 ,then first ,i repented that ,i had not stayed on the other right side and ,i could not go under to the other side as it was also impossible to turn round and get on the other path4 ,so ,i risked it1 trusted to my good feet1 held myself tight and came down without harm1 and as ,i walked a little further1 looked and knew of no other danger1 but also knew not what had become of wall and railing4 #i4 ,after ,i came down1 there stood in that place a beautiful rose bush1 on which beautiful red and white roses were growing1 the red more numerous1 however1 than the white4 ,i broke off some roses from the bush and put them on my hat4 ,but there seemed to be in the same place a wall1 surrounding a great garden4 ,in the garden were lads1 and their lasses who would gladly be in the garden1 but would not wander widely1 or take the trouble to come to the gates4 ,so ,i pitied them4 ,i went further along the path by which ,i had come1 still on the level1 and went so fast that ,i soon came to some houses1 where ,i supposed ,i should find the gardener's house4 ,but ,i found there many people1 each having his own room4 ,they were slow4 ,two together they worked diligently1 yet each had his own work4 ,the meaning may be either that working alone they were slow1 but in twos they worked diligently2 or two of them worked together and were diligent4 ,both amount to the same thing as we shall later realize4 ,but what they did1 it seems1 ,i had myself done before and all their work was familiar to me4 ,especially1 thought ,i1 see1 if so many other people do so much dirty and sloppy work1 that is only an appearance according to each one's conceit1 but has no reason in ,nature1 so it may also be pardoned in you4 ,i wished1 therefore1 because ,i knew such tricks vanished like smoke1 to remain here no longer in vain and proceeded on my former way4 #aj4 ,after ,i had arrived at the gate of the garden1 some on one side looked sourly at me1 so that ,i was afraid they might hinder me in my project2 but others said1 8,see1 he will into the garden1 and we have done garden service here so long1 and have never gotten in2 we will laugh him down if he fails40 ,but ,i did not regard all that1 as ,i knew the conditions of this garden better than they1 even if ,i had never been in it1 but went right to a gate that was tight shut so that one could neither see nor find a keyhole4 ,i noticed1 however1 that a little round hole that with ordinary eyes could not be seen1 was in the door1 and thought immediately1 that must be the way the door is opened1 was ready with my specially prepared ,diederich1 unlocked and went in4 ,when ,i was inside the door1 ,i found several other bolted doors1 which ,i yet opened without trouble4 ,here1 however1 was a passage way1 just as if it was in a well built house1 some six feet wide and twenty long1 with a roof above4 ,and though the other doors were still locked1 ,i could easily see through them into the garden as the first door was open4 #aa4 ,i wandered into the garden in ,god's name1 and found in the midst of it a small garden1 that was square and six roods long1 hedged in with rose thorns1 and the roses bloomed beautifully4 ,but as it was raining gently1 and the sun shone in it1 it caused a very lovely rainbow4 ,when ,i had passed beyond the little garden and would go to the place where ,i was to help the maids1 behold ,i was aware that instead of the walls a low hurdle stood there1 and there went along by the rose garden the most beautiful maiden arrayed in white satin1 with the most stately youth1 who was in scarlet each giving arm to the other1 and carrying in their hands many fragrant roses4 ,i spoke to them and asked them how they had come over the hurdle4 8,this1 my beloved bridegroom10 said she1 8has helped me over1 and we are going now out of this beautiful garden into our apartment to enjoy the pleasures of love40 8,i am glad10 said ,i1 8that without any further trouble on my part your desires are satisfied2 yet see how ,i have hurried1 and have run so long a way in so short a time to serve you40 ,after that ,i came into a great mill built inside of stones1 in which were no flour bins or other things that pertained to grinding but one saw through the walls several water wheels going in water4 ,i asked why it had equipment for grinding4 ,an old miller answered that the mill was shut down on the other side4 ,just then ,i also saw a miller's boy go in from the sluice plank ,schutzensteg1 and ,i followed after him4 ,when ,i had come over the plank ,steg1 which had the water wheels on the left1 ,i stood still and was amazed at what ,i saw there4 ,for the wheels were now higher than the plank1 the water coal black1 but its drops were yet white1 and the sluice planks were not over three fingers wide4 ,still ,i ventured back and held onto the sticks that were over the sluice planks and so came safely and dry over the water4 ,then ,i asked the old miller how many water wheels he had4 8,ten10 answered he4 ,the adventure stuck in my mind4 ,i should have gladly known what the meaning was4 ,but as ,i noticed that the miller would not leave ,i went away1 and there was in front of the mill a lofty paved hill1 on which were some of the previously mentioned elders who walked in the sun1 which then shone very warm1 and they had a letter from the whole faculty written to them1 on which they were consulting4 ,in our modern mode of expression1 the elders had directed a letter to the sun1 and so ,i find the passage in an ,english version of the parable4 ,this generally bungling translation is nevertheless not in the least authoritative4 ,and although an acceptable meaning is derived from it1 if one regards the sun as the just mentioned 8prince10 yet ,i believe a freer translation should be given 444 the elders walked in the warm sunshine2 they consulted about a letter written to them by the faculty4 ,i soon noticed what the contents must be1 and that it concerned me4 ,i went therefore to them and said1 8,gentlemen1 does it concern me80 8,yes10 said they1 8you must keep in marriage the woman that you have recently taken or we must notify our prince40 ,i said1 8that is no trouble as ,i was born at the same time as she and brought up as a child with her1 and as ,i have taken her once ,i will keep her forever1 and death itself shall not part us1 for ,i have an ardent affection for her40 8,what have we then to complain of80 replied they4 8,the bride is content1 and we have your will2 you must copulate40 8,contented10 said ,i4 8,well10 said one1 8the lion will then regain his life and become more powerful and mighty than before40 #ab4 ,then occurred to me my previous trouble and labor and ,i thought to myself that for particular reasons it must not concern me but some other that is well known to me2 then ,i saw our bridegroom and his bride go by in their previous attire1 ready and prepared for copulation1 which gave me great joy1 for ,i was in great distress lest the thing might concern me4 #ac4 ,when1 then1 as mentioned1 our bridegroom in his brilliant scarlet clothes with his dearest bride1 whose white satin coat shot forth bright rays1 came to the proper marriage age1 they joined the two so quickly that ,i wondered not a little that this maid1 that was supposed to be the mother of the bridegroom1 was still so young that she appeared to be just born4 #ad4 ,now ,i do not know what sin these two must have committed except that although they were brother and sister1 they were in such wise bound by ties of love1 that they could not be separated1 and so1 as it were1 wished to be punished for incest4 ,these two were1 instead of a bride bed and magnificent marriage1 condemned and shut up in an enduring and everlasting prison1 which1 because of their high birth and goodly state1 and also so that in future they should not be guilty in secret1 but all their conduct should be known to the guard placed over them and in his sight1 was made quite transparent1 bright and clear like a crystal1 and round like a sphere of heaven1 and there they were with continual tears and true contrition to atone and make reparation for their past misdeeds4 ,instead of to a bride bed the two were brought to a prison1 so that their actions could be watched4 ,the prison was transparent2 it was a bright crystal clear chamber1 like a sphere of heaven1 corresponding to the high position of the two persons4 ,previously1 however1 all their rare clothing and finery that they had put on for ornament was taken away1 so that in such a chamber they must be quite naked and merely dwell with each other4 ,it is not directly understood by these words that a cohabitation in modern sense 7coition7 is meant4 ,according to modern language the passage must be rendered1 8had to dwell near each other naked and bare40 ,one is reminded1 moreover1 of the nuptial customs that are observed particularly in the marriage of persons of high birth4 ,in any case and1 in spite of my reservation1 what occurs is conducive or designed to lead to the sexual union4 ,besides they gave them no one that had to go into the chamber to wait on them1 but after they put in all the necessities in the way of meat and drink1 which were created from the afore mentioned water1 the door of the chamber was fast bolted and locked1 the faculty seal impressed on it and ,i was enjoined that ,i should guard them here1 and spend the winter before the door2 the chamber should be duly warmed so that they be neither too hot nor too cold1 and they could neither come out nor escape4 ,but should they1 on account of any hope of breaking this mandate1 escape1 ,i would thereupon be justly subjected to heavy punishment4 ,i was not pleased by the thing1 my fear and solicitude made me faint hearted1 for ,i communed with myself that it was no small thing that had befallen me1 as ,i knew also that the college of wisdom was accustomed not to lie but to put into action what it said4 ,yet because ,i could not change it1 beside which this locked chamber stood in the center of a strong tower and surrounded with strong bulwarks and high walls1 in which one could with a small but continuous fire warm the whole chamber1 ,i undertook this office1 and began in ,god's name to warm the chamber1 and protect the imprisoned pair from the cold4 ,but what happened8 ,as soon as they perceived the slightest warmth they embraced each other so tenderly that the like will not soon be seen1 and stayed so hot that the young bridegroom's heart in his body dissolved for ardent love1 also his whole body almost melted in his beloved's arms and fell apart4 ,when she who loved him no less than he did her1 saw this1 she wept over him passionately and1 as it were buried him with her tears so that one could not see1 for her gushing tears that overflowed everything1 where he went4 ,her weeping and sorrowing had driven her to this in a short time1 and she would not for deep anguish of heart live longer1 but voluntarily gave herself to death4 ,ah woe is me4 ,in what pain and need and trouble was ,i that my two charges had quite disappeared in water1 and death alone was left for me4 ,my certain destruction stood before my eyes1 and what was the greatest hardship to me1 ,i feared the threatened shame and disgrace that would happen to me1 more than the injury that would overtake me4 #ae4 ,as ,i now passed several days in such solitude and pondered over the question how ,i could remedy my affairs1 it occurred to me how ,medea had revived the dead body of ,aeson1 and ,i thought to myself1 8,if ,medea could do such a thing1 why should such a thing fail me80 ,i began at once to bethink me how ,i would do it1 found however no better way than that ,i should persist with continual warmth until the waters disappeared1 and ,i might see again the corpses of our lovers4 ,as ,i hoped to come off without danger and with great advantage and praise ,i went on with my warmth that ,i had begun and continued it forty whole days1 as ,i was aware that the water kept on diminishing the longer ,i kept it up1 and the corpses that were yet as black as coal1 began again to be visible4 ,and truly this would have occurred before if the chamber had not been all too securely locked and bolted4 ,which ,i yet did not avail to open4 ,for ,i noted particularly that the water that rose and hastened to the clouds1 collected above in the chamber and fell down like rain1 so that nothing could come of it1 until our bridegroom with his dearest bride1 dead and rotten1 and therefore hideously stinking1 lay before my eyes4 ,all the while the sunshine in the moist weather caused an exceedingly beautiful rainbow to be seen1 in the chamber1 with surprisingly beautiful colors1 which overjoyed not a little my overpowering affliction4 ,much more was ,i delighted that ,i saw my two lovers lying before me again4 ,but as no joy is so great but is mixed with much sadness1 so ,i was troubled in my joy thinking that my charges lay still dead before me1 and one could trace no life in them4 ,but because ,i knew that their chamber was made of such pure and thick material1 also so tight-locked that their soul and spirit could not get out1 but was still closely guarded within1 ,i continued with my steady warmth day and night1 to perform my delegated office1 quite impressed with the fact that the two would not return to their bodies1 as long as the moisture continued4 ,for in the moist state nature keeps itself the same1 as ,i then also found in fact and in truth4 ,for ,i was aware upon careful examination that from the earth at evening through the power of the sun1 many vapors arose and drew themselves up just as the sun draws water4 ,they were condensed in the night in a lovely and very fruitful dew1 which very early in the morning fell and moistened the earth and washed our dead corpses1 so that from day to day1 the longer such bathing and washing continued1 the more beautiful and whiter they became4 ,but the fairer and whiter they became1 the more they lost moisture1 till finally the air being bright and beautiful1 and all the mist and moist weather1 having passed1 the spirit and soul of the bride could hold itself no longer in the bright air1 but went back into the clarified and still more transfigured body of the queen1 who soon experienced it i4e4 her soul and spirit and at once lived again4 ,this1 then1 as ,i could easily observe1 not a little pleased me1 especially as ,i saw her arise in surpassingly costly garments whose like was never seen on earth1 and with a precious crown decked with bright diamonds2 and also heard her speak4 8,hear ye children of men and perceive ye that are born of women1 that the most high power can set up kings and can remove kings4 ,he makes rich and poor1 according to his will4 ,he kills and makes again to live40 #af4 ,see in me a true and living example of all that4 ,i was great and became small1 but now after having been humbled1 ,i am a queen elevated over many kingdoms4 ,i have been killed and made to live4 ,to poor me have been trusted and given over the great treasures of the sages and the mighty4 #ag4 8,therefore power is also given me to make the poor rich1 show kindness to the lowly1 and bring health to the sick4 ,but ,i am not yet like my well-beloved brother1 the great and powerful king1 who is still to be awakened from the dead4 ,when he comes he will prove that my words are true40 #ah4 ,and when she said that the sun shone very bright1 and the day was warmer than before1 and the dog days were at hand4 ,but because1 a long time before1 there were prepared for the lordly and great wedding of our new queen many costly robes1 as of black velvet1 ashen damask1 gray silk1 silver taffeta1 snow white satin1 even one studded with surpassingly beautiful silver pieces and with precious pearls and lordly bright-gleaming diamonds1 so likewise different garments were arranged and prepared for the young king1 namely of carnation1 yellow ,auranian colors1 precious gear1 and finally a red velvet garment with precious rubies and thickly incrusted with carbuncles4 ,but the tailors that made their clothes were quite invisible1 so that ,i also wondered as ,i saw one coat prepared after another and one garment after another1 how these things came to pass1 since ,i well knew that no one came into the chamber except the bridegroom with his bride4 ,so that what ,i wondered at most of all was that as soon as another coat or garment was ready1 the first immediately vanished before my eyes1 so that ,i knew not whence they came or who had taken them away4 #ai4 ,when now this precious clothing was ready1 the great and mighty king appeared in great splendor and magnificence1 to which nothing might be compared4 ,and when he found himself shut in1 he begged me with friendly and very gracious words1 to open the door for him and permit him to go out2 it would prove of great advantage to me4 ,although ,i was strictly forbidden to open the chamber1 yet the grand appearance and the winning persuasiveness of the king disconcerted me so that ,i cheerfully let him go4 ,and when he went out he was so friendly and so gracious and yet so meek that he proved indeed that nothing did so grace high persons as did these virtues4 #bj4 ,but because he had passed the dog days in great heat1 he was very thirsty1 also faint and tired and directed me to dip up some of the swift running water under the mill wheels1 and bring it1 and when ,i did1 he drank a large part with great eagerness1 went back into his chamber1 and bade me close the door fast behind him1 so that no one might disturb him or wake him from sleep4 #ba4 ,here he rested for a few days and called to me to open the door4 ,methought1 however1 that he was much more beautiful1 more ruddy and lordly1 which he then also remarked and deemed it a lordly and wholesome water1 drank much of it1 more than before so that ,i was resolved to build the chamber much larger4 ,evidently because the inmate increased in size4 ,when now the king had drunk to his satisfaction of this precious drink1 which yet the unknowing regard as nothing he became so beautiful and lordly1 that in my whole life ,i never saw a more lordly person nor more lordly demeanor4 ,then he led me into his kingdom1 and showed me all the treasures and riches of the world1 so that ,i must confess1 that not only had the queen announced the truth1 but also had omitted to describe the greater part of it as it seemed to those that know it4 ,for there was no end of gold and noble carbuncle there2 rejuvenation and restoration of natural forces1 and also recovery of lost health1 and removal of all diseases were a common thing in that place4 ,the most precious of all was that the people of that land knew their creator1 feared and honored him1 and asked of him wisdom and understanding1 and finally after this transitory glory an everlasting blessedness4 ,to that end help us ,god the ,father1 ,son and ,holy ,ghost4 ,amen4 ,the author of the preceding narrative calls it a parable4 ,its significance may have indeed appeared quite transparent to him1 and he presupposes that the readers of his day knew what form of learning he masked in it4 ,the story impresses us as rather a fairy story or a picturesque dream4 ,if we compare parables that come nearer to our modern point of view and are easily understood on account of their simplicity1 like those of ,ruckert or those of the ,new ,testament1 the difference can be clearly seen4 ,the unnamed author evidently pursues a definite aim2 one does find some unity in the bizarre confusion of his ideas2 but what he is aiming at and what he wishes to tell us with his images we cannot immediately conceive4 ,the main fact for us is that the anonymous writer speaks in a language that shows decided affinity with that of dreams and myths4 ,therefore1 however we may explain in what follows the peculiarly visionary character of the parable1 we feel compelled to examine it with the help of a psychological method1 which1 endeavoring to get from the surface to the depths1 will be able to trace analytically the formative powers of the dream life and allied phenomena1 and explain their mysterious symbols4 ,i have still to reveal in what book and in what circumstances the parable appears4 ,it is in the second volume of a book 8,geheime ,figuren der ,rosenkreuzer aus dem #aften und #agten ,jahrhundert10 published at ,altona about #aghe-ij4 ,its chief contents are large plates with pictorial representations and with them a number of pages of text4 ,according to a note on the title page1 the contents are 8for the first time brought to light from an old manuscript40 ,the parable is in the second volume of a three-volume series which bears the subtitle3 ,ein gldener ,tractat vom philosophischen ,steine4 ,von einem noch lebenden1 doch ungenannten ,philosopho1 den ,filiis doctrinae zur ,lehre1 den ,fratribus ,aureae ,crucis aber zur ,nachrichtung beschrieben4 ,anno1 ,m4,d4,c4,,xxv4 ,if ,i add that this book is an hermetic treatise 7alchemistic71 it may furnish a general classification for it1 but will hardly give any definite idea of its nature1 not merely on account of the oblivion into which this kind of writing has now fallen1 but also because the few ideas usually connected with it produce a distorted picture4 ,the hermetic art1 as it is treated here1 the principles of which strike us to-day as fantastic1 is related to several 8secret0 sciences and organizations1 some of which have been discredited3 magic1 kabbala1 rosicrucianism1 etc4 ,it is particularly closely connected with alchemy so that the terms 8hermetic art0 and 8alchemy0 7and even 8royal art07 are often used synonymously4 ,this 8art0--to call it by the name that not without some justification it applies to itself--leads us by virtue of its many ramifications into a large number of provinces1 which furnish us desirable material for our research4 ,so ,i will first1 purposely advancing on one line1 regard the parable as a dream or a fairy tale and analyze it psychoanalytically4 ,this treatment will1 for the information of the reader1 be preceded by a short exposition of psychoanalysis as a method of interpretation of dreams and fairy tales4 ,then ,i will1 still seeking for the roots of the matter1 introduce the doctrines that the pictorial language of the parable symbolizes4 ,i will give consideration to the chemical viewpoint of alchemy and also the hermetic philosophy and its hieroglyphic educational methods4 ,connections will be developed with religious and ethical topics1 and we shall have to take into account the historical and psychological relations of hermetic thought with rosicrucianism in its various forms1 and freemasonry4 ,and when we begin1 at the conclusion of the analytical section of my work1 to apply to the solution of our parable and of several folk tales the insight we have gained1 we shall be confronted with a problem in which we shall face two apparently contradictory interpretations1 according to whether we follow the lead of psychoanalysis or of the hermetic1 hieroglyphic solution4 ,the question will then arise whether and how the contradiction occurs4 ,how shall we bring into relation with each other and reconcile the two different interpretations which are quite different and complete in themselves8 ,the question arising from the several illustrations expands into a general problem1 to which the synthetic part of my book is devoted4 ,this will1 among other considerations1 lead us into the psychology of symbol-making where again the discoveries of psychoanalysis come to our aid4 ,we shall not be satisfied with analysis1 but endeavor to follow up certain evolutionary tendencies which1 expressed in psychological symbols1 developing according to natural laws1 will allow us to conjecture a spiritual building up or progression that one might call an anabasis4 ,we shall see plainly by this method of study how the original contradiction arises and how what was previously irreconcilable1 turns out to be two poles of an evolutionary process4 ,by that means1 several principles of myth interpretation will be derived4 ,i have just spoken of an anabasis4 ,by that we are to understand a forward movement in a moral or religious sense4 ,the most intensive exemplar of the anabasis 7whatever this may be7 is mysticism4 ,i can but grope about in the psychology of mysticism2 ,i trust ,i may have more confidence at that point where ,i look at its symbolism from the ethical point of view4 ,section ,,ii4 ,dream ,and ,myth ,interpretation4 ,readers versed in ,freud's psychoanalysis are requested to pass over this chapter as they will find only familiar matter4 ,in the narrative which we have just examined its dream-like character is quite noticeable4 ,on what does it depend8 ,evidently the ,parable must bear marks that are peculiar to the dream4 ,in looking for correspondences we discover them even upon superficial examination4 ,most noticeable is the complete and sudden change of place4 ,the wanderer1 as ,i will hereafter call the narrator of the parable1 sees himself immediately transported from the place near the lion's den to the top of a wall1 and does not know how he has come there4 ,later he comes down just as suddenly4 ,and in still other parts of the story there occurs just as rapid changes of scene as one is accustomed to in dreams4 ,characteristic also is the fact that objects change or vanish2 the shift of scene resembles also1 as often in a dream1 a complete transformation4 ,thus1 for instance1 as soon as the wanderer has left the wall1 it vanishes without leaving a trace1 as if it had never been4 ,a similar change is also required in the garden scene where1 instead of the previously observed enclosing-wall1 a low hedge appears in a surprising manner4 ,further1 we are surprised by instances of knowledge without perception4 ,often in a dream one knows something without having experienced it in person4 ,we simply know1 without knowing how1 that in such a house something definite and full of mystery has happened2 or we know that this man1 whom we see now for the first time1 is called so and so2 we are in some place for the first time but know quite surely that there must be a fountain behind that wall to which for any reason we have to go1 etc4 ,such unmediated knowledge occurs several times in the parable4 ,in the beginning of the narrative the wanderer1 although a stranger1 knows that the lovely meadow is called by its inhabitants ,pratum felicitatis4 ,he knows intuitively the name of one of the men unknown to him4 ,in the garden scene he knows1 although he has noticed only the young men1 that some young women 7whom on account of the nature of the place he cannot then see7 are desirous of going into the garden to these young men4 ,one might say that all this is merely a peculiarity of the representation inasmuch as the author has for convenience1 or on account of lack of skill1 or for brevity1 left out some connecting link which would have afforded us the means of acquiring this unexplained knowledge4 ,the likeness to the dream therefore would in that case be inadmissible4 ,to this objection it may be replied1 that the dream does exactly like the author of the parable4 ,our study is chiefly concerned with the product of the fancy and forces us to the observation 7whatever may be the cause of it7 that the parable and the dream life have certain 8peculiarities of representation0 in common4 ,in contrast to the miraculous knowledge we find in the dream a peculiar unsureness in many things1 particularly in those which concern the personality of the wanderer4 ,when the elders inform the wanderer that he must marry the woman that he has taken1 he does not know clearly whether the matter at all concerns him or not2 a remarkable fluctuation in his attitude takes place4 ,we wonder whether he has taken on the rle of the bridegroom or1 quite the reverse1 the bridegroom has taken the wanderer's4 ,we are likewise struck by similar uncertainties1 like those during the walk on top of the wall where the wanderer is followed by some one1 of whom he does not know whether it is a man or a woman4 ,here belong also those passages of the narrative introduced by the wanderer with 8as if10 etc4 ,in the search for the gardener's house he chances upon many people and 8it seems0 that he has himself done what these people are there doing4 ,quite characteristic also are the different obstructions and other difficulties placed in the path of the wanderer4 ,even in the first paragraph of the narrative we hear that he is startled1 would gladly turn back1 but cannot because a strong wind prevents him4 ,on top of the wall the railing makes his progress difficult2 on other occasions a wall1 or a door4 ,the first experience1 especially1 recalls those frequent occurrences in dreams where1 anxiously turning in flight or oppressed by tormenting haste1 we cannot move4 ,in connection with what is distressing and threatening1 as described in the precipitous slope of the wall and the narrow plank by the mill1 belong also the desperate tasks and demands--quite usual in dreams and myths--that meet the wanderer4 ,among such tasks or dangers ,i will only mention the severe examination by the elders1 the struggle with the lion1 the obligation to marry1 and the burden of responsibility for the nuptial pair1 all of which cause the wanderer so much anxiety4 ,among the evident dream analogies belongs finally 7without1 however1 completing my list of them7 the peculiar logic that appears quite conventional to the wanderer or the dreamer1 but seldom satisfies the reader or the careful reasoner4 ,as examples1 ,i mention that the dead lion will be called to life again if the wanderer marries the woman that he recently took2 and that they put the two lovers that they want to punish for incest1 after they have carefully removed all the clothes from their bodies1 into a prison where these lovingly embrace4 ,so much for the external resemblances of the parable with the dream life4 ,the deeper affinity which can be shown in its innermost structure will first appear in the psychoanalytic treatment4 ,and now it will be advisable for me to give readers not intimately acquainted with dream psychology some information concerning modern investigations in dream life and in particular concerning psychoanalytic doctrines and discoveries4 ,naturally ,i can do this only in the briefest manner4 ,for a more thorough study ,i must refer the reader to the work of ,freud and his school4 ,the most important books are mentioned in the bibliography at the end4 ,modern scientific investigation of dreams1 in which ,freud has been a pioneer1 has come to the conclusion1 but in a different sense from the popular belief1 that dreams have a significance4 ,while the popular belief says that they foretell something of the future1 science shows that they have a meaning that is present in the psyche and determined by the past4 ,dreams are then1 as ,freud's results show1 always wish phantasies4 ,i give here only exposition1 not criticism4 ,my later application of psychoanalysis will show what reservations ,i make concerning ,freud's doctrines4 ,in them wishes1 strivings1 impulses work themselves out1 rising to the surface from the depths of the soul4 ,when they come in waking life1 wish phantasies are sometimes called castles in the air4 ,in dreams we have the fulfillment of wishes that are not or cannot be fulfilled4 ,but the impulses that the dreams call up are principally such wishes and impulses as we cannot ourselves acknowledge and such as in a waking state we reject as soon as they attempt to announce themselves1 as for instance1 animal tendencies or such sexual desires as we are unwilling to admit1 and also suppressed or 8repressed0 impulses4 ,as a result of being repressed they have the peculiarity of being in general inaccessible to consciousness4 ,freud speaks particularly of crassly egoistic actuations4 ,the criminal element in them is emphasized by ,stekel4 ,one not initiated into dream analysis may object that the obvious evidence is against this theory4 ,for the majority of dreams picture quite inoffensive processes that have nothing to do with impulses and passions which are worthy of rejection on either moral or other grounds4 ,the objection appears at first sight to be well founded1 but collapses as soon as we learn that the critical power of morality1 which does not desert us by day1 retains by night a part of its power2 and that therefore the fugitive impulses and tendencies that seek the darkness and dare not come forth by day1 dare not even at night unveil their true aspect but have to approach1 as it were1 in costumes1 or disguised as symbols or allegories1 in order to pass unchallenged4 ,the superintending power1 that ,i just now called the power of morality1 is compared very pertinently to a censor4 ,what our psyche produces is1 so to speak1 subjected to a censor before it is allowed to emerge into the light of consciousness4 ,and if the fugitive elements want to venture forth they must be correspondingly disguised1 in order to pass the censor4 ,freud calls this disguising or paraphrasing process the dream disfigurement4 ,the literal is thereby displaced by the figurative1 an allusion intimated through a nebulous atmosphere4 ,thus1 in the following example1 an unconscious death wish is exhibited4 ,in the examination of a lady's dream it struck me that the motive of a dead child occurred repeatedly1 generally in connection with picnics4 ,during an analysis the lady observed that when she was a girl the children1 her younger brothers and sisters1 were often the obstacles when it was proposed to have a party or celebration or the like4 ,the association ,kinder 7 children7 ,hinderniss 7 obstacle7 furnished the key to a solution of the stereotyped dream motive4 ,as further indications showed1 it concerned the children of a married man whom she loved4 ,the children prevented the man separating from his wife in order to marry the lady4 ,in waking life she would not1 of course1 admit a wish for the death of the embarrassing children1 but in dreams the wish broke through and represented the secretly wished situation4 ,the children are dead and nothing now stands in the way of the 8party0 or the celebration 7wedding74 ,the double sense of the word 8party0 is noticeable4 7,in ,german 8eine ,partie machen0 means both to go on an excursion and to make a matrimonial match47 ,such puns are readily made use of by dreams1 in order to make the objectionable appear unobjectionable and so to get by the censor4 ,psychoanalytic procedure1 employed in the interpretation of dreams of any person can be called a scientifically organized confession that traces out with infinite patience even to the smallest ramifications1 the spiritual inventory of what was tucked away in the mind of the person undergoing it4 ,psychoanalysis is used in medical practice to discover and relieve the spiritual causes of neurotic phenomena4 ,the patient is induced to tell more and more1 starting from a given point1 thereby going into the most intimate details1 and yet we are aware1 in the network of outcropping thoughts and memories1 of certain points of connection1 which have dominating significance for the affective life of the person being studied4 ,here the path begins to be hard because it leads into the intimately personal4 ,the secret places of the soul set up a powerful opposition to the intruder1 even without the purposive action of the patient4 ,right there are1 however1 so to speak1 the sore spots 7pathogenic 8complexes07 of the psyche1 towards which the research is directed4 ,firmly advancing in spite of the limitations1 we lay bare these roots of the soul that strive to cling to the unconscious4 ,those are the disfigured elements just mentioned2 all of the items of the spiritual inventory from which the person in question has toilsomely 8worked himself out0 and from which he supposes himself free4 ,they must be silent because they stand in some contradictory relation to the character in which the person has clothed himself2 and if they1 the subterranean elements still try to announce themselves1 he hurls them back immediately into their underworld2 he allows himself to think of nothing that offends too much his attitudes1 his morality and his feelings4 ,he does not give verbal expression to the disturbers of the peace that dwell in his heart of hearts4 ,the mischief makers are1 however1 merely repressed1 not dead4 ,they are like the ,titans ,on this similarity rests the psychologic term 8titanic10 used frequently by me in what follows4 which were not crushed by the gods of ,olympus1 but only shut up in the depths of ,tartarus4 ,there they wait for the time when they can again arise and show their faces in daylight4 ,the earth trembles at their attempts to free themselves4 ,thus the titanic forces of the soul strive powerfully upward4 ,and as they may not live in the light of consciousness they rave in darkness4 ,they take the main part in the procreation of dreams1 produce in some cases hysterical symptoms1 compulsion ideas and acts1 anxiety neuroses1 etc4 ,the examination of these psychic disturbances is not without importance for our later researches4 ,psychoanalysis1 which has not at any time been limited to medical practice1 but soon began with its torch to illumine the activity of the human spirit in all its forms 7poetry1 myth-making1 etc471 was decried as pernicious in many quarters4 ,the question as to how widely psychoanalysis may be employed would at this time lead us too far1 yet it will be considered in ,sect4 #a1 of the synthetic part of this volume4 ,now it is indeed true that it leads us toward all kinds of spiritual refuse4 ,it does so1 however1 in the service of truth1 and it would be unfortunate to deny to truth its right to justify itself4 ,any one determined to do so could in that case defend a theory that sexual maladies are acquired by catching a cold4 ,the spiritual refuse that psychoanalysis uncovers is like the manure on which our cultivated fruits thrive4 ,the dark titanic impulses are the raw material from which in every man1 the work of civilization forms an ethical character4 ,where there is a strong light there are deep shadows4 ,should we be so insincere as to deny1 because of supposed danger1 the shadows in our inmost selves8 ,do we not diminish the light by so doing8 ,morality1 in whose name we are so scrupulous1 demands above everything else1 truth and sincerity4 ,but the beginning of all truth is that we do not impose upon ourselves4 8,know thyself0 is written over the entrance of the ,pythian sanctuary4 ,and it is this inspiring summons of the radiant god of ,delphi that psychoanalysis seeks to meet4 ,after this introductory notice1 it will be possible properly to understand the following instructive example1 which contains exquisite sexual symbolism4 ,dream of ,mr4 ,t4 8,i dreamed ,i was riding on the railroad4 ,near me sat a delicate1 effeminate young man or boy2 his presence caused erotic feelings in me to a certain extent4 7,it appeared as if ,i put my arm about him47 ,the train came to a standstill2 we had arrived at a station and got out4 ,i went with the boy into a valley through which ran a small brook1 on whose bank were strawberries4 ,we picked a great many4 ,after ,i had gathered a large number ,i returned to the railway and awoke40 ,supplementary communication4 8,i think ,i remember that an uncomfortable feeling came over me in the boy's company4 ,the valley branched off to the left from the railway40 ,from a discussion of the dream it next appeared that ,t41 who1 as far as ,i knew1 entertained a pronounced aversion to homosexuality1 had read a short time before a detailed account of a notorious trial then going on in ,germany1 that was concerned with real homosexual actions4 ,in consciousness1 of course4 ,in the suppressed depths of unconsciousness the infantile homosexual component also will surely be found4 ,an incident from it1 probably supported by some unconscious impulse1 crowded its way into the dream as an erotic wish1 hence the affectionate scene in the railway train4 ,so far the matter would be intelligible even if in an erotic day dream the image of a boy1 considering the existing sexual tendency of ,t41 had been resolutely rejected by him4 ,how are the other processes in the dream related to it8 ,do they not at first sight appear unconnected or meaningless8 ,and yet in them are manifested the fulfillment of the wish implied in the erotic excitement in the company of the boy4 ,the homosexual action of this wish fulfillment would have been insufferable to the dream censor2 it must be intimated symbolically4 ,and the remainder of the dream is accordingly nothing but a dextrous veiling of a procedure hostile to the censor4 ,even that the train comes to a standstill is a polite paraphrase4 ,paraphrase as the dreamer communicated to me1 of an actual physical condition--an erection4 ,similar meaning is conveyed by the word station1 which reminds us of the ,latin word status 7from stare1 to stand74 ,the scene in the car recalls moreover the joke in a story which often used to occur to ,t4 8,a lady invited to a reception1 where there were also young girls1 a ,hungarian accentuated now1 on account of what follows 7the typical ,vienna joker71 who is feared on account of his racy wit4 ,she enjoined him at the same time1 in view of the presence of the girls1 not to treat them to any of his spicy jests4 ,the ,hungarian agreed and appeared at the party4 ,to the amazement of the lady1 he proposed the following riddle3 #8',one can enter from in front1 or from behind1 only one has to stand up4' ,observing the despair of the lady1 he1 with a sly1 innocent look1 said1 #8,but well then1 what is it8 ,simply a trolley car4' ,next day the daughter of the house appeared before her schoolmates in the high school with the following3#8',girls1 ,i heard a great joke yesterday2 one can go in from in front or behind1 only one must be stiff4' 0 ,a neat contribution1 by the way1 to the psychology of innocent girlhood4 ,the anecdote was related to ,t4 by a man later known to him as a homosexual4 ,t4 had been with few ,hungarians1 but with these few1 homosexuality had been1 as it happened1 a favorite subject of conversation4 ,in the above we find many highly suggestive elements4 ,the most suggestive is1 however1 the strawberries4 ,t4 had1 as appeared during the process of the analysis1 a couple of days before the dream read a ,french story where the expression 7new to him7 cueillir des fraises occurred4 ,he went to a ,frenchman for the explanation of this phrase and learned that it was a delicate way of speaking of the sexual act1 because lovers like to go into the woods under the pretext of picking strawberries1 and thus separate themselves from the rest of the company4 ,in whatever way the dream wish conceived its gratification1 the valley 7between the two hills67 through which the brook flowed furnishes a quite definite suggestion4 ,here also the above mentioned 8from behind0 probably gets a meaning4 ,the circumstance that the dream has1 as it were1 two faces1 with one that it openly exposes to view1 implies that a distinction must be made between the manifest and the latent material4 ,the openly exposed face is the manifest dream content 7as the wording of the dream report represents the dream72 what is concealed is the latent dream thoughts4 ,for the most part a broad tissue of dream thoughts is condensed into a dream4 ,a part of the dream thoughts 7not all7 belongs regularly to the titanic elements of our psyche4 ,the shaping of the dream out of the dream thoughts is called by ,freud the dream work4 ,four principles direct it1 ,condensation1 ,displacement1 ,representability1 and ,secondary ,elaboration4 ,condensation was just now mentioned4 ,many dream thoughts are condensed to relatively few1 but therefore all the more significant1 images4 ,every image 7person1 object1 etc47 is wont to be 8determined0 by several dream thoughts4 ,hence we speak of multiple determination or 8,overdetermination40 ,displacement shows itself in the fact that the dream 7evidently in the service of distortion7 pushes forward the unreal and pushes aside the real2 in short1 rearranges the psychic values 7interest7 in such a way that the dream in comparison with its latent thoughts appears as it were displaced or 8elsewhere centered40 ,as the dream is a perceptual representation it must put into perceptually comprehensible form everything that it wants to express1 even that which is most abstract4 ,the tendency to vividly perceptual or plastic expression that is characteristic of the dream1 corresponds accordingly to the ,representability4 ,to the ,secondary ,elaboration we have to credit the last polishing of the dream fabric4 ,it looks after the logical connection in the pictorial material1 which is created by the displacing dream work4 8,this function 7i4e41 the secondary elaboration7 proceeds after the manner which the poet maliciously ascribes to the philosopher2 with its shreds and patches it stops the gaps in the structure of the dream4 ,the result of its effort is that the dream loses its appearance of absurdity and disconnectedness and approaches the standard of a comprehensible experience4 ,but the effort is not always crowned with complete success40 7,freud1 8,traumdeutung10 p4 #ccj47 ,the secondary elaboration can be compared also to the erection of a faade4 ,of the entire dreamwork ,freud says 78,traumdeutung10 p4 #cch7 comprehensively that it is 8not merely more careless1 more incorrect1 more easily forgotten or more fragmentary than waking thought2 it is something qualitatively quite different and therefore not in the least comparable with it4 ,it does not1 in fact1 think1 reckon1 or judge1 but limits itself to remodeling4 ,it may be exhaustively described if we keep in view the conditions which its productions have to satisfy4 ,these productions1 the dream1 will have first of all to avoid the censor1 and for this purpose the dream work resorts to displacement of psychic intensities even to the point of changing all psychic values2 thoughts must be exclusively or predominantly given in the material of visual and auditory memory images1 and from this grows that demand for representability which it answers with new displacements4 ,greater intensities must apparently be attained here1 than are at its disposal in dream thoughts at night1 and this purpose is served by the extreme condensation which affects the elements of the dream thoughts4 ,there is little regard for the logical relations of the thought material2 they find finally an indirect representation in formal peculiarities of dreams4 ,the affects of dream thoughts suffer slighter changes than their image content4 ,they are usually repressed4 ,where they are retained they are detached from images and grouped according to their similarity40 ,briefly to express the nature of the dream1 ,stekel gives in one place 78,sprache des ,traumes10 p4 #ajg7 this concise characterization3 8,the dream is a play of images in the service of the affects40 ,a nearly exact formula for the dream has been contributed by ,freud and ,rank1 8,on the foundation and with the help of repressed infantile sexual material1 the dream regularly represents as fulfilled actual wishes and usually also erotic wishes in disguised and symbolically veiled form40 7,jb42 ps4 ,f41 p4 #eai1 and ,trdtg41 p4 #aag47 ,in this formula the wish fulfillment1 following ,freud's view1 is preponderant1 yet it would appear to me that it is given too exclusive a rle in the 7chiefly affective7 background of the dream4 ,an important point is the infantile in the dream1 in which connection we must mention the ,regression4 ,regression is a kind of psychic retrogression that takes place in manifold ways in the dream 7and related psychic events74 ,the dream reaches back towards infantile memories and wishes4 ,sometimes this is already recognizable in the manifest dream content4 ,usually1 however1 it is first disclosed by psychoanalysis4 ,strongly repressed1 and therefore difficult of access1 is this infantile sexual material4 ,on the infantile forms of sexuality1 see ,freud1 8,three ,contributions to ,sexual ,theory40 ,it reaches back also from the complicated and completed to a more primitive function1 from abstract thought to perceptual images1 from practical activity to hallucinatory wish fulfillment4 ,the latter with especial significance in the convenience dreams4 ,we fall asleep1 for instance1 when thirsty1 then instead of reaching for the glass of water1 we dream of the drink4 ,the dreamer thus approaches his own childhood1 as he does likewise the childhood of the human race1 by reaching back for the more primitive perceptual mode of thought4 ,on the second kind of regression the ,zurich psychiatrist1 ,c4 ,g4 ,jung1 has made extraordinary interesting revelations4 ,his writings will further occupy our attention later4 ,nietzsche writes 78,menschliches1 ,allzumenschliches071 8,in sleep and in dreams we pass through the entire curriculum of primitive mankind4444 ,i mean as even to-day we think in dreams1 mankind thought in waking life through many thousand years2 the first cause that struck his spirit in order to explain anything that needed explanation satisfied him and passed as truth4 ,in dreams this piece of ancient humanity works on in us1 for it is the germ from which the higher reason developed and in every man still develops4 ,the dream takes us back into remote conditions of human culture and puts in our hand the means of understanding it better4 ,the dream thought is now so easy because1 during the enormous duration of the evolution of mankind we have been so well trained in just this form of cheap1 phantastic explanation by the first agreeable fancy4 ,in that respect the dream is a means of recovery for the brain1 which by day has to satisfy the strenuous demands of thought required by the higher culture40 7,works1 ,vol4 ,,ii1 pp4 #bg ff47 ,if we remember that the explanation of nature and the philosophizing of unschooled humanity is consummated in the form of myths1 we can deduce from the preceding an analogy between myth making and dreaming4 ,this analogy is much further developed by psychoanalysis4 ,freud blazes a path with the following words3 8,the research into these concepts of folk psychology myths1 sagas1 fairy stories is at present not by any means concluded1 but it is apparent everywhere from myths1 for instance1 that they correspond to the displaced residues of wish phantasies of entire nations1 the dreams of ages of young humanity40 7,samml4 kl4 ,lehr4 ,,ii1 p4 #bje47 ,it will be shown later that fairy stories and myths can actually be subjected to the same psychologic interpretation as dreams1 that for the most part they rest on the same psychological motives 7suppressed wishes1 that are common to all men7 and that they show a similar structure to that of dreams4 ,abraham 7,traum und ,mythus77#a7 has gone farther in developing the parallelism of dream and myth4 ,for him the myth is the dream of a people and a dream is the myth of the individual4 ,he says1 e4g41 8,the dream is 7according to ,freud7 a piece of superseded infantile1 mental life0 and 8the myth is a piece of superseded infantile1 mental life of a people02 also1 8,the dream then1 is the myth of the individual40 ,rank conceives the myths as images intermediate between collective dreams and collective poems4 8,for as in the individual the dream or poem is destined to draw off unconscious emotions that are repressed in the course of the evolution of civilization1 so in mythical or religious phantasies a whole people liberates itself for the maintenance of its psychic soundness from those primal impulses that are refractory to culture 7titanic71 while at the same time it creates1 as it were1 a collective symptom for taking up all repressed emotion40 7,inz-,mot41 p4 #bgg4 ,cf4 also ,kunstl41 p4 #cf47 ,a definite group of such repressed primal impulses is given a prominent place by psychoanalysis4 ,i refer to the so-called dipus complex that plays an important rle in the dream life as also in myth and apparently1 also in creative poetry4 ,the fables 7sagas1 dramas7 of dipus1 who slays his father and marries his mother are well known4 ,according to the observations of psychoanalysis there is a bit of dipus in every one of us4 ,these dipus elements in us can--as ,i must observe after reading ,imago1 ,january1 #aiac--;be called 8titanic0 in the narrower sense1 following the lead of ,lorenz4 ,they contain the motive for the separation of the child from the parents4 ,the related conflicts1 that in their entirety constitute the dipus complex 7almost always unconscious1 because actively repressed7 arise in the disturbance of the relation to the parents which every child goes through more or less in its first 7and very early7 sexual emotions4 8,if king dipus can deeply affect modern mankind no less than the contemporary ,greeks1 the explanation can lie only in the fact that the effect of the ,greek tragedy does not depend on the antithesis between fate and the human will1 but in the peculiarity of the material in which this antithesis is developed4 ,there must be a voice in our inner life which is ready to recognize the compelling power of fate in the case of dipus1 while we reject as arbitrary the situations in the ,ahnfrau or other destiny tragedies4 ,and such an element is indeed contained in the history of king dipus4 ,his fate touches us only because it might have been ours1 because the oracle hung the same curse over us before our birth as over him4 ,for us all1 probably1 it is ordained that we should direct our first sexual feelings towards our mothers1 the first hate and wish for violence against our fathers4 ,our dreams convince us of that4 ,king dipus1 who has slain his father ,laius and married his mother ,jocasta1 is only the wish-fulfillment of our childhood4 ,but more fortunate than he1 we have been able1 unless we have become psychoneurotic1 to dissociate our sexual feelings from our mothers and forget our jealousy of our fathers4 ,from the person in whom that childish wish has been fulfilled we recoil with the entire force of the repressions1 that these wishes have since that time suffered in our inner soul4 ,while the poet in his probing brings to light the guilt of dipus1 he calls to our attention our own inner life1 in which that impulse1 though repressed1 is always present4 ,the antithesis with which the chorus leaves us ,see1 that is dipus1 ,who solved the great riddle and was peerless in power1 ,whose fortune the townspeople all extolled and envied4 ,see into what a terrible flood of mishap he has sunk4 ,this admonition hits us and our pride1 we who have become in our own estimation1 since the years of childhood1 so wise and so mighty4 ,like dipus1 we live in ignorance of the wishes that are so offensive to morality1 which nature has forced upon us1 and after their disclosure we should all like to turn away our gaze from the scenes of our childhood40 7,freud1 ,trdtg41 p4 #aij f47 ,believing that ,i have by this time sufficiently prepared the reader who was unfamiliar with psychoanalysis for the psychoanalytic part of my investigation1 ,i will dispense with further time-consuming explanations4 ,part ,,ii4 ,,analytic ,,part4 ,section ,i4 ,psychoanalytic ,interpretation ,of ,the ,parable4 ,although we know that the parable was written by a follower of the hermetic art1 and apparently for the purpose of instruction1 we shall proceed1 with due consideration1 to pass over the hermetic content of the narrative1 which will later be investigated1 and regard it only as a play of free fantasy4 ,we shall endeavor to apply to the parable knowledge gained from the psychoanalytic interpretation of dreams1 and we shall find that the parable1 as a creation of the imagination1 shows at the very foundations the same structure as dreams4 ,i repeat emphatically that in this research1 in being guided merely by the psychoanalytic point of view1 we are for the time being proceeding in a decidedly one-sided manner4 ,in the interpretation of the parable we cannot apply the original method of psychoanalysis4 ,this consists in having a series of seances with the dreamer in order to evoke the free associations4 ,the dreamer of the parable--or rather the author--has long ago departed this life4 ,we are obliged then to give up the preparatory process and stick to the methods derived from them4 ,there are three such methods4 ,the first is the comparison with typical dream images4 ,it has been shown that in the dreams of all individuals certain phases and types continually recur1 and in its symbolism have a far reaching general validity1 because they are manifestly built on universal human emotions4 ,their imaginative expression is created according to a psychical law which remains fairly unaffected by individual differences4 ,the second is the parallel from folk psychology4 ,the inner affinity of dream and myth implies that for the interpretation of individual creations of fancy1 parallels can profitably be drawn from the productions of the popular imagination and vice versa4 ,the third is the conclusions from the peculiarities of structure of the dream 7myth1 fairy tale7 itself4 ,in dreams and still more significantly in the more widely cast works of the imagination creating in a dream-like manner1 as e4g41 in myths and fairy tales1 one generally finds motives that are several times repeated in similar stories even though with variations and with different degrees of distinctness4 ,let this not be misunderstood4 ,i do not wish to revive the exploded notion that myths are merely the play of a fancy that requires occupation4 ,my position on the interpretation of myths will be explained in ,part ,i4 of the synthetic part4 ,it is then possible by the comparison of individual instances of a motive1 to conclude concerning its true character1 inasmuch as one1 as it were1 completes in accordance with their original tendency the lines of increasing distinctness in the different examples1 and thus--to continue the geometric metaphor--one obtains in their prolongations a point of intersection in which can be recognized the goal of the process toward which the dream strives1 a goal1 however1 that is not found in the dream itself but only in the interpretation4 ,we shall employ the three methods of interpretation conjointly4 ,after all we shall proceed exactly as psychoanalysis does in interpretation of folk-lore4 ,for in this also there are no living authors that we can call and question4 ,we have succeeded well enough1 however1 with the derived methods4 ,the lack of an actual living person will be compensated for in a certain sense by the ever living folk spirit and the infinite series of its manifestations 7folk-lore1 etc474 ,the results of this research will help us naturally in the examination of our parable1 except in so far as ,i must treat some of the conclusions of psychoanalysis with reserve as problematic4 ,let us now turn to the parable4 ,let us follow the author1 or as ,i shall call him1 the wanderer1 into his forest1 where he meets his extraordinary adventures4 ,i have just used a figure1 8,let us follow him into his forest40 ,this is worthy of notice4 ,i mean1 of course1 that we betake ourselves into his world of imagination and live through his dreams with him4 ,we leave the paths of everyday life1 in order to rove in the jungle of phantasy4 ,if we remember rightly1 the wanderer used the same metaphor at the beginning of his narrative4 ,he comes upon a thicket in the woods1 loses the usual path4444 ,he1 too1 speaks figuratively4 ,have we almost unaware1 in making his symbolism our own1 partially drawn away the veil from his mystery8 ,it is a fact confirmed by many observations ,cf4 my works on threshold symbolism--,schwellensymbolik1 ,jahrb4 ps4 ,f4 ,,iii1 p4 #fba ff41 ,,iv1 p4 #fge ff4 that in hypnagogic hallucinations 7dreamy images before going to sleep71 besides all kinds of thought material1 the state of going to sleep also portrays itself in exactly the same way that in the close of a dream or hypnotic illusions on awakening1 the act of awakening is pictorially presented4 ,the symbolism of awakening brings indeed pictures of leave taking1 departing1 opening of a door1 sinking1 going free out of a dark surrounding1 coming home1 etc4 ,the pictures for going to sleep are sinking1 entering into a room1 a garden or a dark forest4 ,the fairy story also used the same forest symbol4 ,whether on sinking into sleep ,i have the sensation of going into a dark forest or whether the hero of the story goes into a forest 7which to be sure has still other interpretations71 or whether the wanderer in the parable gets into a tangle of underbrush1 all amounts to the same thing2 it is always the introduction into a life of phantasy1 the entrance into the theater of the dream4 ,the wanderer1 if he had not chosen for his fairy tale the first person1 could have begun as follows3 ,there was once a king whose greatest joy was in the chase4 ,once as he was drawn with his companions into a great forest1 and was pursuing a fleet stag1 he was separated from his followers1 and went still further from the familiar paths1 so that finally he had to admit that he had lost his way4 ,then he went farther and farther into the woods until he saw far off a house4444 ,the wanderer comes through the woods to the ,pratum felicitatis1 the ,meadow of ,felicity1 and there his adventures begin4 ,here1 too1 our symbolism is maintained2 by sleeping or the transition to revery we get into the dream and fairy tale realm1 a land to which the fulfillment of our keenest wishes beckons us4 ,the realm of fairy tales is indeed--and the psychoanalyst can confirm this statement--a ,pratum felicitatis1 in spite of all dangers and accidents which we have there to undergo4 ,the dream play begins and the interpretation1 easy till now1 becomes more difficult4 ,we shall hardly be able to proceed in strictly chronological order4 ,the understanding of the several phases of the narrative does not follow the sequence of their events4 ,let us take it as it comes4 ,the wanderer becomes acquainted with the inhabitants of the ,pratum felicitatis1 who are discussing learned topics1 he becomes involved in the scientific dispute1 and is subjected to a severe test in order to be admitted to the company4 ,the admission thus does not occur without trouble but rather a great obstacle is placed in the way of it4 ,the wanderer tells us that his examiners hauled him over the coals1 an allegorical metaphor1 taken possibly from the ordeal by fire4 ,in these difficulties the attaining of the end meets us in the first instance in a series of analogous events1 where the wanderer sees himself hindered in his activities in a more or less painful1 and often even a dangerous manner4 ,after a phase marked by anxiety the adventure turns out uniformly well and some progress is made after the obstruction at the beginning4 ,as a first intimation of the coming experiences we may take up the obstacles in the path in the first section of the parable1 which are successfully removed1 inasmuch as the wanderer soon after reaches the lovely region 7,sec4 #c74 ,the psychology of dreams has shown that obstacles in the dream correspond to conflicts of will on the part of the dreamer1 which is exactly as in the morbid restraint of neurotics4 ,anxiety develops when a suppressed impulse wishes to gratify itself1 to which impulse another will1 something determined by our culture1 is opposed prohibitively4 ,obstructed satisfaction creates anxiety instead of pleasure4 ,anxiety may then be called also a libido with a negative sign4 ,only when the impulse in question knows how to break through without the painful conflict1 can it attain pleasure--which is the psychic 7not indeed the biologic7 tendency of every impulse emanating from the depths of the soul4 ,the degrees of the pleasure that thus exists in the soul may be very different1 even vanishingly small1 a state of affairs occurring if the wish fulfilling experience has through overgrowth of symbolism lost almost all of its original form4 ,if we follow the appearances of the obstruction motive in the parable1 and find the regular happy ending already mentioned1 then we can maintain it as a characteristic of the phantasy product in question1 that not only in its parts but also in the movement of the entire action1 it shows a tendency from anxiety towards untroubled fulfillment of wishes4 ,as for the examination episode1 to which we have now advanced in our progressive study of the narrative1 we can now take up a frequently occurring dream type2 the ,examination ,dream4 ,almost every one who has to pass severe examinations1 experiences even at subsequent times when the high school or university examinations are far in the past1 distressing dreams filled with the anxiety that precedes an examination4 ,freud 7,trdtg41 p4 #aif ff47 clearly says that this kind of dream is especially the indelible memories of the punishments which we have suffered in childhood for misdeeds and which make themselves felt again in our innermost souls at the critical periods of our studies1 at the ,dies irae1 dies ilia of the severe examinations4 ,after we have ceased to be pupils it is no longer as at first the parents and governesses or later the teachers that take care of our punishment4 ,the inexorable causal nexus of life has taken over our further education1 and now we dream of the preliminaries or finals2 whenever we expect that the result will chastise us1 because we have not done our duty1 or done something incorrectly1 or whenever we feel the pressure of responsibility4 ,stekel's experience is also to be noticed1 confirmed by the practice of other psychoanalysts1 that graduation dreams frequently occur if a test of sexual power is at hand4 ,the double sense of the word matura 7 ripe7 7that may also mean sexual maturity7 may also come to mind as the verbal connecting link for the association4 ,in general the examination dreams may be the expression of an anxiety about not doing well or not being able to do well2 in particular they are an expression of a fear of impotence4 ,it should be noted here that not only in the former but in the latter case the fear has predominantly the force of a psychic obstruction4 ,for the interpretation of the examination scene also1 we note the fairy tale motif so frequently appearing of a hard-won prize1 i4e41 any story in which a king or a potentate proposes a riddle or a task for the hero4 ,if the hero solves or accomplishes it1 he generally wins1 besides other precious possessions1 a woman or a princess1 whom he marries4 ,in the case of a heroine the prize is a beautiful prince4 ,the motif of the hard-won prize matches the later appearance of obstacles in the ,parable4 ,the nature of the prize is1 for the present at any rate1 a matter of indifference4 ,a second edition of the examination scene meets us in the #fth section as the battle with the lion4 ,the advance from the anxiety phase to the fulfillment phase appears clearly and the emotions of the wanderer are more strongly worked out4 ,the difficulty at the beginning is indicated in the preceding conversation where no one will advise him how he is to begin with the beast1 but all hold out guidance for a later time when he shall have once bound the lion4 ,the beginning of the fight causes the wanderer much trouble4 ,he 8is amazed at his own temerity10 would gladly turn back from his project1 and he can 8hardly restrain his tears for fear40 ,he fortifies himself1 however1 develops brilliant abilities and comes off victor in the fray4 ,a gratification derived from his own ability is unmistakable4 ,the scene1 as well as a variation of the preceding examination1 adds to it some essentially new details4 ,the displacement of the early opponents 7i4e41 the examining elders7 by another 7the lion7 is not really new4 ,it is a mere compensation1 although1 as we shall see later1 a very instructive one4 ,entirely new is the result of the battle4 ,after killing the lion the victor brings to light white bones and red blood from his body4 ,note the antithesis1 white and red4 ,it will occur again4 ,if we think of saga and fairy lore parallels1 the dragon fight naturally comes to mind4 ,the victorious hero has to free a maiden who languishes in the possession of an ogre4 ,the anatomizing of the dead lion finds numerous analogies in those myths and fairy tales in which dismemberment of the body appears4 ,it will be dealt with fully later on4 ,as the next obstacle in the parable we meet the difficult advance on the wall4 7,para4 #g and #h47 ,we have here again an obstruction to progress in the narrower sense as in ,sec4 #a1 but with several additions4 ,the wall1 itself a type of embarrassment1 reaches up to the clouds4 ,whoever goes up so high may fall far4 ,the way on top is 8,not a foot in width0 and an iron hand rail occupies some of that space4 ,the walking is therefore uncomfortable and dangerous4 ,the railing running in the middle of it divides the path and so produces two paths1 a right and a left4 ,the right path is the more difficult4 ,who would not in this situation think of ,hercules at the cross roads8 ,the conception of right and left as right and wrong1 good and bad1 is familiar in mythical and religious symbolism4 ,that the right path is the narrower ,matth4 ,,vii1 #ac1 #ad or more full of thorns is naturally comprehensible4 ,in dreams the right-left symbolism is typical4 ,it has here a meaning similar to its use in religion1 probably however1 with the difference that it is used principally with reference to sexual excitements of such a character that the right signifies a permitted 7i4e41 experienced by the dreamer as permissible71 the left1 an illicit sexual pleasure4 ,accordingly it is1 e4g41 characteristic in the dream about strawberry picking in the preceding part of the book1 that the valley1 sought by the dreamer and the boy1 8in order to pick strawberries there0 turns off to the left from the road1 not to the right4 ,the sexual act with a boy appears even in dreams as something illicit1 indecent1 forbidden4 ,in the parable the wanderer goes from right to left1 gets into difficulties by doing so1 but knows1 as always1 how to withdraw successfully4 ,from the wall the wanderer comes to a rose tree1 from which he breaks off white and red roses4 ,notice the white and red4 ,the victory over the lion has yielded him white bones and red blood1 the passing through the dangers on the wall now yields him white and red roses4 ,the similarity in the latter case is particularly marked by his putting them in his hat4 ,again in the course of the next sections 7#i-aa7 there are obstacles4 ,there a wall is set up against the wanderer4 ,on account of that he has1 in order to gain entrance for the maidens into the company in the garden1 to go a long way round4 ,arriving at the door1 he finds it locked and is afraid that the people standing about will prevent his entrance or laugh at him4 ,but the first difficulty is barely removed1 by the magic opening of the first gate1 when the now familiar change from the anxiety phase to the fulfillment phase occurs4 ,the wanderer traverses the corridor without trouble but his eyes glance ahead of him and he sees through the still closed door1 as if it were glass1 into the garden4 ,what result has this success over the difficulties yielded him8 ,where is the usual white and red reward8 ,we do not have to look long4 ,in ,sec4 #aa it is recorded1 8,when ,i had passed beyond the little garden in the center of the larger garden and was going to the place where ,i was to help the maidens1 behold1 ,i was aware that instead of the wall1 a low hurdle stood there1 and there went by the rose garden1 the most beautiful maiden arrayed in white satin with the most stately youth who was in scarlet1 each giving arm to the other1 and carrying in their hands many fragrant roses4 #8,this1 my dearest bridegroom1' said she1 #8has helped me over and we are now going out of this lovely garden into our chamber to enjoy the pleasures of love4' 0 ,here the parallel with the fairy tale is complete1 and reveals the characteristic of the prize that rewards him4 ,the red and the white reveal themselves as man and woman1 and the last aim is1 as the just quoted passage clearly shows1 and the further course of the narrative fully indicates1 the sexual union of both4 ,even the rest of the fairy tale prizes are not lacking--kingdoms1 riches1 happiness4 ,and if they are not dead they are still living4444 ,the narrative has yielded a complete fulfillment of wishes2 the longing for love and power has attained its end4 ,that the wanderer does not experience the acquired happiness immediately in his own person1 but that the representation of happy love is in the most illustrative manner developed in the union of two other persons1 is naturally a peculiarity of the narration4 ,it is found often enough in dreams4 ,the ego of the dreamer is in such a case replaced by a 8split-off0 person1 through whom the dream evokes its dramatic pageantry4 ,it is as if the parable tried to say the hero has won his happy love through struggle2 two are1 however1 needful for love1 a man and a woman1 so let us quickly create a pair4 ,apart from the fact that the reward must evidently fall to the hero who has won it1 the identity of the wanderer with the king in the parable is abundantly demonstrated1 even if somewhat paraphrased4 ,the secret of the dramatizing craft of the narrative is most clearly exposed in the conclusion of ,sec4 #aa1 where the elders1 with the letter of the faculty in their hands1 reveal to the wanderer that he must marry the woman he has taken1 which he furthermore cheerfully promises them to do4 ,so far all would be regular and we might think1 on superficial examination1 that the psychoanalytic solution of the parable was ended4 ,how far from being the case6 ,we have interpreted only the upper stratum and will see a problem show itself that invites us to press on into the deeper layers of the phantasy fabric before us4 ,we have noticed that in the parable much1 even the most important1 is communicated only by symbols and by means of allusions4 ,its previously ascertained latent content corresponding to the latent dream thoughts will in the manifest form be transcribed in different and gradually diminishing disguises4 ,also a displacement 7dream displacement7 has taken place4 ,now the dream or the imagination working in dreams does nothing without purpose and even though according to its nature 7out of 8regard for presentability07 it has to favor the visual in all cases1 the tendency toward the pictorial does not explain such a systematic series of disguises and such a determinate tendency as that just observed by us4 ,the representation of the union of man and woman is strikingly paraphrased4 ,first as blood and bones--a type of intimate vital connection2 they belong to one body1 just as two lovers are one and as later the bridal pair also melt into one body4 ,then as two kinds of roses that bloom on one bush4 ,the wanderer breaks the rose as the boy does the wild rose maiden4 ,and hardly is the veil of the previous disguise lifted1 hardly have we learned that the wanderer has taken a woman 7,sec4 #aa71 when the affair is again hushed just as it is about to be dramatized 7cf4 ,sec4 #ab71 so that apparently another enjoys the pleasures of love4 ,this consequent concealment must have a reason4 ,let us not forget the striking obstacles which the wanderer experiences again and again and which we have not yet thoroughly examined4 ,the symbolism of the dream tells us that such obstacles correspond to conflicts of the will4 ,what kind of inner resistance may it be that checks the wanderer at every step on his way to happy love8 ,we suspect that the examinations have an ethical flavor4 ,this appears to some extent in the right-left symbolism2 then in the experience at the mill1 which we have not yet studied1 where the wanderer has to pass over a very narrow plank1 the ethical symbolism of which will be discussed later2 and in the striking feeling of responsibility which the wanderer has for the actions of the bridal pair in the crystal prison1 which gives us the impression that he had a bad conscience4 ,altogether we cannot doubt that the dream--the parable--has endeavored1 because of the censor1 to disguise the sexual experiences of the wanderer4 ,we can be quite certain that it will be said that the sexual as such will be forbidden by the censor4 ,that is1 however1 not the case4 ,the account is outspoken enough1 and not the least prudish2 the bridal pair embrace each other naked1 penetrate each other and dissolve in love1 melt in rapture and pain4 ,who could ask more8 ,therefore the sexual act itself could not have been offensive to the censor4 ,the whole machinery of scrupulousness1 concealment and deterrent objects1 which stand like dreadful watchmen before the doors of forbidden rooms1 cannot on the other hand be causeless4 ,so the question arises3 ,what is it that the dream censor in the most varied forms lion1 dangerous paths1 etc4 has so sternly vetoed8 ,in the strawberry dream related in the preceding section1 we have seen that a paraphrase of the latent dream content appears at the moment when a form of sexual intercourse1 forbidden to the dreamer by the dream censor1 was to be consummated4 7,homosexual intercourse47 ,most probably in the parable also there is some form of sexuality rejected by the censor4 ,what may it be8 ,nothing indicates a homosexual desire4 ,we shall have to look for another erotic tendency that departs from the normal4 ,from several indications we might settle upon exhibitionism4 ,this is1 as are almost all abnormal erotic tendencies1 also an element of our normal psychosexual constitution1 but it is1 if occurring too prominently1 a perversity against which the censor directs his attacks4 ,the incidents of the parable that indicate exhibitionism are those where the wanderer sees1 through locked doors 7,sec4 #aj7 or walls 7,sec4 #aa71 objects that can be interpreted as sexual symbols4 ,the miraculous sight corresponds to a transferred wish fulfillment4 ,the supposition that exhibitionism is the forbidden erotic impulse element that we were looking for is1 however1 groundless1 if we recollect that these very elements appear most openly in the parable4 ,in ,sec4 #ad the wanderer has the freest opportunity to do as he likes4 ,still the question arises1 what is the prohibited tendency8 ,no very great constructive ability is required to deduce the answer4 ,the wording of the parable itself furnishes the information4 ,in ,sec4 #ad we read1 8,now ,i do not know what sin these two have committed except that although they were brother and sister they were so united in love that they could not again be separated and so1 as it were1 required to be punished for incest40 ,and in another passage 7,sec4 #ac71 8,after our bridegroom 444 with his dearest bride 444 came to the age of marriage1 they both copulated at once and ,i wondered not a little that this maiden1 that yet was supposed to be the bridegroom's mother1 was still so young40 ,the sexual propensity forbidden by the censor is incest4 ,that it can be mentioned in the parable in spite of the censor is accounted for by the exceedingly clever and unsuspected bringing about of the suggestion4 ,dreams are very adroit in this respect1 and the same cleverness 7apparently unconscious on the part of the author7 is found in the parable1 which is in every way analogous to the dream4 ,incest can be explicitly mentioned1 because it is attributed to persons that have apparently nothing to do with the wanderer4 ,that the king in the crystal prison is none other than the wanderer himself1 we indeed know1 thanks to our critical analysis4 ,the dreamer of the dream does not know it4 ,for him the king is a different person1 who is alone responsible for his actions2 although in spite of the clear disguise1 some feeling of responsibility still overshadows the wanderer1 a peculiar feeling that has struck us before1 and now is explained4 ,later we shall see that from the beginning of the parable1 incest symbols are in evidence4 ,darkly hinted at first they are later somewhat more transparent1 and in the very moment when they remove the last veil and attain a significance intolerable for the censor1 exactly at that psychologic moment the forbidden action is transferred to the other1 apparently strange1 person4 ,a similar process1 of course1 is the change of situation in the strawberry dream at the exact moment when the affair begins to seem unpleasant to the dreamer4 ,this becoming unpleasant can be beautifully followed out in the parable4 ,the critical transition is found exactly in one of those places where the representation appears most confused4 ,it is in this way that the weakest points of the dream surface are usually constituted4 ,those are the places where the outer covering is threadbare and exposes a nakedness to the view of the analyzer4 ,the critical phase of the parable begins in the #aath section4 ,the elders consult over a letter from the faculty4 ,the wanderer notices that the contents concern him and asks1 8,gentlemen1 does it have to do with me80 ,they answer1 8,yes1 you must marry your woman that you have recently taken40 ,wanderer3 8,that is no trouble2 for ,i was1 so to speak1 born how subtle6 with her and brought up from childhood with her40 ,now the secret of the incest is almost divulged4 ,but it is at once effectually retracted4 ,in ,sec4 #ab we read1 8,so my previous trouble and toil fell upon me and ,i bethought myself that from strange causes these strange causes are the dream censor who1 ruling in the unconscious1 effects the displacements that follow1 it cannot concern me but another that is well known to me in truth a well-known other4 ,then ,i see our bridegroom with his bride in the previous attire going to that place ready and prepared for copulation and ,i was highly delighted with it4 ,for ,i was in great anxiety lest the affair should concern me40 ,the anxiety is quite comprehensible4 ,it is just on account of its appearance that the displacement from the wanderer to the other person takes place4 ,further in ,sec4 #ac3 8,now after 444 our bridegroom 444 with his dearest bride 444 came to the age of marriage ,the aim with which the censor performs his duties and effects the dream displacement is1 says ,freud 7,trdtg41 p4 #aic71 #8to prevent the development of anxiety or other form of painful affect'4 they both copulated 444 and ,i wondered not a little that this maiden1 that was supposed to be actually the mother of the bridegroom1 was still so young44440 ,now when the transfer has taken place1 the thought of its being the mother is hazarded2 whereas formerly a mere suggestion of a sister had been offered4 ,section #ad explicitly mentions incest and even arranges the punishment of the guilt4 ,in this form the matter can1 of course1 be contemplated without troubling the conscience or being further represented pictorially4 ,the sister1 alternating in the narrative with the mother1 is only a preliminary to the latter4 ,as we find that the dipus complex ,rather an attenuation1 which occurs frequently1 not merely in dream psychology1 but also in modern mythology4 is revived in the parable1 let us bring the latter into still closer relation with the fairy tales and myths to which we have compared it4 ,the woman sought and battled for by the hero appears1 in its deeper psychological meaning1 always to be the mother4 ,the significance of the incest motive has been discovered on the one hand by the psychoanalysts 7in particular ,rank1 who has worked over extensive material71 on the other by the investigators of myths4 ,that many modern mythologists lay most stress in this discovery upon the astral or meteorological content and do not draw the psychological conclusions is another matter that will be discussed later4 ,but in passing it may be noted that the correspondence in the discovered material 7motives7 is the more remarkable as it resulted from working in the direction of quite different purposes4 ,it is now time to examine the details of the parable in conformity with the main theme just stated and come to a definite interpretation4 ,henceforward we may keep to a chronological order4 ,the threshold symbolism in the beginning of the parable has already been given1 also the obstacles that are indicative of a psychic conflict4 ,we might rest satisfied with that1 yet a more complete interpretation is quite possible1 in which particular images are shown to be overdetermined4 ,the way is narrow1 overgrown with bushes1 and leads to the ,pratum felicitatis4 ,that1 according to a typical dream symbolism1 is also a part of the female body4 ,the obstacles in the way we recognize as a recoil from or impediment to incest2 so it is evident that a definite female body1 namely that of the mother1 is meant4 ,the penetration leads to the ,pratum felicitatis1 to blissful enjoyment4 ,in fairy lore the sojourn in the forest generally signifies death or the life in the underworld4 ,wilhelm ,muller1 for example1 writes1 8,as symbols of similar significance we have the transformation into swans or other birds1 into flowers1 the exposure in the forest1 the life in the glass mountain1 in a castle1 in the woods4444 ,all imply death and life in the underworld40 ,the underworld is1 when regarded mythologically1 not only the land where the dead go1 but also whence the living have come2 thence for the individual1 and in particular for our wanderer1 the uterus of the mother4 ,it is significant that the wanderer1 as he strolls along1 ponders over the fall of our first parents and laments it4 ,the fall of the parents was a sexual sin4 ,that it was incest besides1 will be considered later4 ,the son who sees in his father his rival for his mother is sorry that the parents belong to each other4 ,a sexual offense 7incest7 caused the loss of paradise4 ,the wanderer enters the paradise1 the ,pratum felicitatis4 ,garden of ,joy1 ,garden of ,peace1 ,mountain of ,joy1 etc41 are names of paradise4 ,now it is particularly noteworthy that the same words can signify the beloved4 7,grimm1 ,d4 ,mythol41 ,,ii1 pp4 #fhd ff41 ,chap4 ,,xxv1 #gha f47 ,the path thither is not too rough for him 7,sec4 #b74 ,in ,sec4 #c the wanderer enters his paradise 7incest74 ,he finds in the father an obstacle to his relation with the mother4 ,the elders 7splitting of the person of the father7 will not admit him1 forbid his entrance into the college4 ,he himself1 the youth is already among them4 ,the younger man1 whose name he knows without seeing his face1 is himself4 ,he puts himself in the place of his father4 7,the other young man with the black pointed beard may be an allusion to a quite definite person1 intended for a small circle of readers of the parable1 contemporaries of the author4 ,either the devil or death may be meant1 yet ,i cannot substantiate this conjecture47 ,in the fourth section the examinations begin4 ,first the examination in the narrower sense of the word4 ,the paternal atmosphere of every examination has already been emphasized in the passage from ,freud quoted above4 ,every examination1 every exercise is associated with early impressions of parental commands and punishments4 ,later 7in the treatment of the lion7 the wanderer will turn out to be the questioner1 whereas now the elders are the questioners4 ,in the relation between parent and child questions play a part that is important from a psychological point of view4 ,amazingly early the curiosity of the child turns toward sexual matters4 ,his desire to know things is centered about the question as to where babies come from4 ,the uncommunicativeness of the parents causes a temporary suppression of the great question1 which does not1 however1 cease to arouse his intense desire for explanation4 ,the dodging of the issue produces further a characteristic loss of trust on the part of the child1 an ironic questioning1 or a feeling that he knows better4 ,the knowing better than the questioning father we see in the wanderer4 ,the tables are turned4 ,instead of the child desiring 7sexual7 explanation from the parents1 the father must learn from the child 7fulfillment of the wish to be himself the father1 as above74 ,the elders are acquainted only with figurative language 78,similitudines10 8,figmenta10 etc472 but the wanderer is well informed in practical life1 in experience he is an adept4 ,as a fact1 parents in their indefiniteness about the question1 ,where do babies come from8 give a figurative answer 7however appropriate it may be as a figure of speech7 in saying that the stork brings them1 while the child expects clear information 7from experience74 ,on the propriety of the picturesque information that the stork brings the babies out of the water we may note incidentally the following observations of ,kleinpaul4 ,the fountain is the mother's womb1 and the red-legged stork that brings the babies is none other than a humorous figure for the organ 7phallus7 with the long neck like a goose or a stork1 that actually gets the little babies out of the mother's body4 ,we understand also that the stork has bitten ,mamma in the 8leg40 ,we have become acquainted above with the fear of impotence as one significance of the anxiety about examinations4 ,psychosexual obstructions cause impotence4 ,the incest scruple is such an obstruction4 ,according to ,laistner we can conceive the painful examination as a question torture--a typical experience of the hero in countless myths4 ,laistner1 starting from this central motive1 traces the majority of myths back to the incubus dream4 ,the solution of the tormenting riddle1 the magic word that banishes the ghost1 is the cry of awakening1 by which the sleeper is freed from the oppressing dream1 the incubus4 ,the prototype of the tormenting riddle propounder is1 according to ,laistner1 the ,sphinx4 ,sphinx1 dragon1 giants1 man eaters1 etc41 are analogous figures in myths4 ,they are what afflict the heroes1 and what he has to battle with4 ,the corresponding figure in our parable is the lion4 ,although the wanderer has brilliantly stood the test1 the elders 7,sec4 #e7 do not admit him into their college 7the motive of denial recurs later72 but enter him for the battle with the lion4 ,this is surely a personification of the same obstructions as the elders themselves4 ,in them we have1 so to speak1 before us the dragon 7to be subdued7 in a plural form4 ,analogous multiplying of the dragon is found1 for example1 in ,stucken in the astral myth4 ,typical dragon fighters are ,jason1 ,joshua1 ,samson1 ,indra2 and their dragon enemies are multitudes like the armed men from the sowing of the dragon's teeth by ,jason1 the ,amorites for ,joshua1 the ,philistines in the case of ,samson1 the ,dasas in that of ,indra4 ,we know that for the wanderer the assemblage of elders is to be conceived chiefly as the father1 and the same is true now of the lion 7king of animals1 royal beast1 also in hermetic sense7 who has as lion been already appropriated to the father symbol4 ,kaiser1 king1 giants1 etc41 are wont in dreams to represent the father4 ,accordingly large animals1 especially wild beasts or beasts of prey1 are accustomed to appear in dreams with this significance4 ,stekel ,spr4 ,tr4 contributes the following dream of the patient ,omicron3 8,i was at home4 ,my family had preserved a dead bear4 ,his head was of wood and out of his belly grew a mighty tree1 which looked very old4 ,around the animal's neck was a chain4 ,i pulled at it1 and afterwards was afraid that ,i had possibly choked him1 in spite of the fact that he was long dead40 ,and the following interpretation of it derived through analysis3 8,the bear is a growler1 i4e41 his father1 who has told him many a lie about the genesis of babies4 ,he reviles him for it4 ,he was a blockhead1 he had a wooden head4 ,the mighty tree is the phallus4 ,the chain is marriage4 ,he was a henpecked husband1 a tamed bear4 ,mother held him by the chain4 ,this chain 7the bond 8 of marriage7 ,omicron desired to sunder4 7,incest thoughts47 ,when the father died ,omicron held his hand over his father's mouth to find out whether he was still breathing4 ,then he was pursued by compulsive ideas1 that he had killed his father4 ,in dreams the same reproaches appear4 ,we realize how powerful his murder impulses were4 ,his reproaches are justified4 ,for he had countless death wishes that were centered about that most precious life40 ,a girl not yet six years old told her mother the following dream3 8,we went together1 there we saw a camel on a rock1 and you climbed up the cliff4 ,the camel wanted to keep slobbering you1 but you wouldn't let him1 and said1 #8,i'd like to do it1 but if you are like this1 ,i won't do it4' 0 ,after the telling of the dream the mother asked the girl if she could imagine what the camel signified in the dream1 and she immediately replied3 8,papa1 because he has to drag along and worry himself like a camel4 ,you know1 ,mamma1 when he wants to slobber you it is as if he said to you in camel talk1 #8,please play with me4 ,i will marry you2 ,i won't let you go away4' ,the rocks on which you are were steep1 the path was quite clear1 but the railing was very dirty and there was a deep abyss1 and a man slipped over the railing into the abyss4 ,i don't know whether it was ,uncle or ,papa40 ,stekel remarks on this3 8,the neurotic child understands the whole conflict of the parents4 ,the mother refused the father coitus4 ,in this she will not #8play' with the camel4 ,the camel wants to #8marry' her4 ,it is quite puzzling how the child knows that ,mamma has long entertained thoughts of separation4444 ,children evidently observe much more sharply and exactly than we have yet suspected4 ,the conclusion of the dream is a quite transparent symbolism of coitus4 ,but the dream thoughts go deeper yet4 ,a man falls into an abyss4 ,the father goes on little mountain expeditions4 ,does the child wish that the father may fall8 ,the father treats the child badly and occasionally strikes her unjustly4 ,at all events it is to be noted that the little puss says to her mother1 #8,mamma1 isn't it true that when ,papa dies you will marry ,dr4 ,stekel8' ,another time she chattered1 #8,you know1 ,mamma1 ,dr4 ,n4 is nicer than ,papa2 he would suit you much better4' ,also the antithesis of clean and dirty1 that later plays such an important part in the psychic life of neurotics1 is here indicated40 ,not only the camel but also the railing and the abyss are interesting in relation to ,sec4 #g and #h of the parable1 where occurs the perilous wall with the railing4 ,people fall down there4 ,there is evidently here an intimate primitive symbolism 7for the child also74 ,but ,i will not anticipate4 ,it is not necessary to add anything to the bear dream4 ,it is quite clear4 ,only one point must be noticed1 that the subsequent concern about the dead is to be met in the parable1 though not on the wanderer's part but on that of the elders who desire the reviving of the lion4 ,the wanderer describes the lion 7,sec4 #f7 as 8old1 fierce and large40 7,the growling bear of the dream47 ,the glance of his eye is the impressively reproachful look of the father4 ,the wanderer conquers the lion and 8dissects0 him4 ,red blood1 white bones1 come to view1 male and female2 the appearance of the two elements is1 at any rate overdetermined in meaning as it signifies on the one hand the separation of a pair1 father and mother1 originally united as one body2 and on the other hand the liberation of sexuality in the mind of the wanderer 7winning of the mother or of the dragon-guarded maiden74 ,we ought not to explain the figures of the lion and the elders as 8the father40 ,such exalted figures are usually condensations or composite persons4 ,the elders are not merely the father1 but also the old1 or the older ones parents in general1 in so far as they are severe and unapproachable4 ,apparently the mother also will prove unapproachable if the adult son desires her as a wife4 ,the male child1 on the other hand1 frequently has erotic experiences with the mother4 ,the parents connive at these1 because they do not understand the significance even of their own caresses4 ,they generally do not know how to fix the limits between moderation and excess4 ,the wanderer has no luck with blandishments in the case of the lion4 ,he begins indeed to fondle him 7cf4 ,sec4 #f71 but the lion looks at him formidably with his bright1 shining eyes4 ,he is not obliging2 the wanderer has to struggle with him4 ,offering violence to the mother often appears in myths4 ,we shall have an example of this later4 ,it is characteristic that the wanderer is amazed at his own audacity4 ,dragon fighting1 dismembering1 incest1 separation of parents1 and still other motives have an intimate connection in mythology4 ,i refer to the comparison of motives collected by ,stucken from an imposing array of material4 ,i quote an excerpt from it at the end of this volume1 ,note ,a4 ,the motive of dismemberment has great significance for the subsequent working out of my theme1 so ,i must for that reason delay a little longer at this point4 ,the parts resulting from the dismemberment have a sexual or procreative value4 ,that is evident from the analysis of the parable1 even without the support of mythological parallels4 ,none the less let it be noticed that many cosmogonies assign the origin of the universe or at least the world or its life to the disintegrated parts of the body of a great animal or giant4 ,in the younger ,edda the dismemberment of the giant ,ymir is recounted4 8,from ,ymir's flesh was the earth created1 ,from his sweat the sea1 ,from his skeleton the mountains1 the trees from his hair1 ,from his skull the heavens1 ,from his eyebrows kindly ses made ,mitgard1 the son of man4 ,but from his brain were created all the ill-tempered clouds40 ,the ,iranian myth has an ancestor bull1 ,abudad4 8,from his left side goes ,goschorum1 his soul1 and rises to the starry heavens2 from his right side came forth ,kajomorts 7,gymard71 the first man4 ,of his seed the earth took a third1 but the moon two thirds4 ,from his horns grew the fruits1 from his nose1 leeks1 from his blood1 grapes1 from his tail1 five and twenty kinds of grain4 ,from his purified seed two new bulls were formed1 from which all animals are descended40 ,just as in the ,iranian myth the original being1 ,gymard1 considered as human1 and the ancestor bull belong together1 so we find in the northern myth a cow ,audhumla associated with ,ymir4 ,ymir is to be regarded as androgynous 7man and woman71 the primitive cow as only a doubling of his being4 ,the ,iranian primitive bull ancestor also occurs as cow4 ,compare white and red1 male and female1 in the body of the lion4 ,in the ,indian ,asvamedha the parts of the sacrificed steed correspond to the elements of the visible creation4 7,cf4 ,brhadaranyaka--,upanisad ,i1 i47 ,a primitive vedic cosmogony makes the world arise from the parts of the body of a giant4 7,rig-veda purusa-sukta47 ,just as from the dead primordial being the sacrificed bull1 ,mithra1 sprouts life and vegetation1 so in the dream of ,omicron1 a tree grows out of the belly of the dead bear4 ,in mythology many trees grow out of graves1 that in some way reincarnate the creative or life principle of the dead4 ,it is an interesting fact that the world1 or especially an improved new edition of the world1 comes from the body of a dying being4 ,some one kills this being and so causes an improved creation4 7,according to ,stucken1 incidentally1 all myths are creation myths47 ,this improvement is now identical1 psychologically1 with the above mentioned superior knowledge of the son 7expressed in general terms1 the present new generation as opposed to the ancestors74 ,the son does away with the father 7the children overpower the ancestors71 and creates1 as it were out of the wreckage1 an improved world4 ,so1 beside the superior knowledge1 a superior efficiency4 ,the primordial beings are destroyed but not so the creative power 7phallus1 tree1 the red and the white74 ,it passes on to posterity 7son7 which uses it in turn4 ,dismemberments in creation myths are not always multiple but sometimes dichotomous4 ,thus in the ,babylonian cosmogony ,marduk splits the monster ,tiamat into two pieces1 which henceforth become the upper and lower half of heaven4 ,winckler concludes that ,tiamat is man-woman 7primal pair74 ,this brings us to the type of creation saga where the producer of the 7improved7 world separates the primal pair1 his parents4 ,the ,chinese creation myth speaks of the archaic ,chaos as an effervescing water1 in which the two powers1 ,yang 7heaven7 and ,yin 7earth71 the two primal ancestors1 are mingled and united4 ,pwanku1 an offshoot of these primal powers 7son of the parents71 separates them and thus they become manifest4 ,in the ,egyptian myth we read 7in ,maspero1 ,histoire des ,peuples de l',orient1 ,stucken1 ,astral ,myth1 p4 #bjc73 8,the earth and the heaven were in the beginning a pair of lovers lost in the ,now who held each other in close embrace1 the god below the goddess4 ,now on the day of creation a new god son type1 ,shou1 came out of the eternal waters1 glided between them and seizing ,nouit the goddess with his hands1 lifted her at arms' length above his head4 ,while the starry bust of the goddess was lengthened out in space1 the head to the west1 the loins to the east1 and became the sky1 her feet and her hands as the four pillars of heaven fell here and there on our earth40 ,the young god or the son pushes his way between the parents1 sunders their union1 just as the dreamer ,omicron would have liked to sunder the chain of the bear 7the marriage bond of the parents74 ,this case is quite as frequent a type in analytic psychology as in mythical cosmology4 ,the child is actually an intruder1 even if it does indirectly draw the bonds of marriage tighter4 ,fundamentally regarded1 the child appears as the rival of the father1 who is no longer the only beloved one of his wife4 ,he must share the love with the new comer1 to whom an even greater tenderness is shown4 ,regarded from the standpoint of the growing son1 the intrusion represents the dipus motive 7with the incest wish74 ,the most outspoken and also a commonly occurring form of the mythological separation of the primal pair is the castration of the father by the son4 ,the motive is1 according to all accounts1 psychologically quite as comprehensible as the frequently substituted castration of the son by the father4 ,the latter is psychologically the necessary correlate of the first form4 ,the rivals1 father and son1 menace each other's sexual life4 ,that the castration motive works out that way with father and son 7son-in-law if the daughter takes the place of the mother7 is expressed either in so many words in the myth or through corresponding displacement types4 ,a clear case is the emasculation of ,uranus by his son ,kronos1 who thereby prevents the further cohabitation of the primal parents4 ,archetype of the ,titan motive in a narrow sense4 ,important for us is the fact that castration in myths is represented sometimes as the tearing out of a limb or by complete dismemberment4 7,stucken1 ,astral ,myth1 pp4 #dcf1 #ddc1 #dgi1 #fch ff42 ,rank1 ,incest ,motive1 p4 #caa ff47 ,the ,adam myth also contains the motive of the separated primal parents4 ,in ,genesis we do not1 of course1 see the myth in its pure form4 ,it must first be rehabilitated4 ,stucken accomplishes this in regarding ,adam and ,eve 7,hawwa7 as the original world-parent pair1 and ,jahwe ,elohim as the separating son god4 ,by a comparison of ,adam and ,noah he incidentally arrives by analogical reasoning at an emasculation of ,adam4 ,in connection with the 8motive of the sleeping primal father10 he observes later 7,astral ,myth1 p4 #bbd7 that the emasculation 7or the shameless deed1 ,ham with ,noah7 is executed while the primal father lies asleep4 ,thus1 ,kronos emasculates ,uranus by night while he is sleeping with ,gaia4 ,stucken now shows that the sleep motive is contained in the #b;d chapter of ,genesis4 8,and the ,lord ,god caused a deep sleep to fall upon ,adam1 and he slept2 and he took one of his ribs1 and closed up the flesh instead thereof40 7,,ii1 #ba47 ,according to ,stucken the rib stands euphemistically for the organ of generation1 which is cut off from ,adam while he sleeps4 ,rank works out another kind of rearrangement4 ,he takes the creation of ,eve from ,adam as an inversion4 ,he refers to the ever recurring world-parent myths of savage peoples1 in which the son begets upon the mother a new generation4 ,he cites after ,frobenius a story from ,joruba1 ,africa1 where the son and daughter of the world parents marry and have a son1 who falls in love with his mother4 ,as she refuses to yield to his passion he follows and overpowers her4 ,she immediately jumps up and runs away crying4 ,the son follows her to soothe her1 and when he catches her she falls sprawling on the earth1 her body begins to swell1 two streams of water spring from her breasts and her body falls in pieces4 ,fifteen gods spring from her disrupted body4 ,motive of the mutilation of the maternal body4 ,the dismembered lion also naturally contains this motive4 ,from the mutilated body come male and female 7red and white7 children4 ,rank supposes that the biblical account of the world parents serves as a mask for incest 7and naturally at the same time the symbolic accomplishment of the incest74 ,he continues1 8,it is needed only that the infantile birth theory ,birth from anus1 navel1 etc4 ,the taking of the rib birth process4 which ignores the sexual organs in woman and applies to both sexes1 be raised in the child's thought to the next higher grade of knowledge1 which ascribes to the woman alone the ability to bring children into the world by the opening of her body4 ,in opposition to the biblical account we have the truly natural process1 according to which ,adam came out of the opened body of ,eve4 ,if by analogy with other traditions1 we may take this as the original one1 it is clear that ,adam has sexual intercourse with his mother1 and that the disguising of this shocking incest furnished the motive for the displacement of the saga and for the symbolic representation of its contents40 ,the birth from the side of the body1 from the navel1 from the anus1 etc41 are among children common theories of birth4 ,in myths analogous to the biblical apple episode the man almost always offers the apple to the woman4 ,the biblical account is probably an inversion4 ,the apple is an apple of love and an impregnation symbol4 ,impregnation by food is also an infantile procreation theory4 ,for ,rank1 therefore1 it is ,adam who is guilty of separating the primal parents ,jahwe and ,hawwa and of incest with the mother4 ,the contrast between the two preceding conceptions of the ,adam myth should not be carried beyond limits4 ,that they can stand side by side is the more conceivable because ,genesis itself is welded together from heterogeneous parts and different elaborations of the primal pair motive4 ,displacements1 inversions1 and therefore apparent contradictions must naturally lie in such a material4 ,moreover1 the interpretation depends not so much on the narrative of the discovered motives as on the motives themselves4 ,on the interpretation of the mythological motives cf4 ,lessmann1 ,aufg4 u4 ,ziele1 p4 #ab4 ,let us return now to the motive of dismemberment4 ,one of the best known examples of dismemberment in mythology is that of ,osiris4 ,osiris and ,isis1 the brother and sister1 already violently in love with each other in their mother's womb1 as the myth recounts1 copulated with the result that ,arueris was born of the unborn4 ,so the two gods came into the world as already married brother and sister4 ,osiris traversed the earth1 bestowing benefits on mankind4 ,but he had a bad brother1 full of jealousy and envy1 ,typhon 7,set71 who would gladly have taken advantage of the absence of his brother to place himself on his throne4 ,isis1 who ruled during the absence of ,osiris1 acted so vigorously and resolutely that all his evil designs were frustrated4 ,finally ,osiris returned and ,typhon1 with a number of confederates 7the number varies7 and with the ,ethiopian queen ,aso1 formed a conspiracy against the life of ,osiris1 and in feigned friendship arranged a banquet4 ,he had1 however1 caused a splendid coffin to be made1 and as they sat gayly at the feast1 ,typhon had it brought in1 and offered to give it to the person whose body would fit it4 ,he had secretly taken the measure of ,osiris and had prepared the coffin accordingly4 ,all tried it in turn4 ,none fitted4 ,finally ,osiris lay in it4 ,then ,typhon and his confederates rushed up1 closed it and threw it into the river1 which carried it to the sea4 7,creuzer1 ,l41 p4 #bei ff47 ,for the killing of his brother ,set1 which happened according to the original version on account of desire for power1 later tradition substitutes an unconscious incest which ,osiris committed with his second sister1 ,nephthys1 the wife of ,set1 a union from which sprang ,anubis 7the dog-headed god74 ,set and ,nephthys are1 according to ,h4 ,schneider1 apparently no originally married brother and sister like ,osiris and ,isis1 but may have been introduced by way of duplication1 in order to account for the war between ,osiris and his brother4 ,with the help of ,anubis1 ,isis finds the coffin1 brings it back to ,egypt1 opens it in seclusion and gives way to her tender feelings and sorrow for him4 ,thereupon she hides the coffin with the body in a thicket in the forest in a lonely place4 ,a hunt which the wild hunter ,typhon arranges1 discovers the coffin4 ,typhon cuts the body into fourteen pieces4 ,isis soon discovers the loss and searches in a papyrus canoe for the dismembered body of ,osiris1 traveling through all the seven mouths of the ,nile1 till she finally has found thirteen pieces4 ,only one is lacking1 the phallus1 which had been carried out to sea and swallowed by a fish4 ,she put the pieces together and replaced the missing male member by another made of sycamore wood and set up the phallus for a memento 7as a sanctuary74 ,with the help of her son ,horus1 who1 according to later traditions1 was begotten by ,osiris after his death1 ,isis avenged the murder of her spouse and brother4 ,between ,horus and ,set1 who originally were brothers themselves1 there arises a bitter war1 in which each tore from the other certain parts of the body as strength-giving amulets4 ,set knocked an eye out of his opponent and swallowed it1 but lost at the same time his own genitals 7testicles71 which in the original version were probably swallowed by ,horus4 ,finally ,set was overcome and compelled to give up ,horus' eye1 with the help of which ,horus again revivified ,osiris so that he could enter the kingdom of the dead as a ruler4 ,the dismemberment1 with final loss of the phallus1 will be clearly recognized as a castration4 ,the tearing out of the eye is similarly to be regarded as emasculation4 ,this motive is found as self-punishment for incest1 at the close of the dipus drama4 ,on the dismemberment of ,osiris as a castration1 ,rank writes 7,inz4 ,mot41 p4 #caa73 8,the characteristic phallus consecration of ,isis shows us that her sorrow predominantly concerns the loss of the phallus1 7and it also is expressed in the fact that according to a later version1 she is none the less in a mysterious manner impregnated by her emasculated spouse71 so on the other hand the conduct of the cruel brother shows us that in the dismemberment he was particularly interested in the phallus1 since that indeed was the only thing not to be found1 and had evidently been hidden with special precautionary measures4 ,indeed both motivations appear closely united in a version cited by ,jeremias 7,babylonisches in ,n4 ,t41 p4 #gba71 according to which ,anubis1 the son of the adulterous union of ,osiris with his sister ,nephthys1 found the phallus of ,osiris1 dismembered by ,typhon with #bg assistants1 which ,isis had hidden in the coffin4 ,only in this manner could the phallus from which the new age originated1 escape from ,typhon4 ,if this version clearly shows that ,isis originally had preserved in the casket the actual phallus of her husband and brother which had been made incorruptible and not merely a wooden one1 then on the other hand the probability increases that the story originally concerns emasculation alone because of the various weakening and motivating attempts that meet us in the motive of the dismemberment40 ,in the form of the ,osiris saga the dismemberment appears1 however1 not merely as emasculation4 ,more clearly recognizable is also the separation of the primal parents1 the dying out of the primal being resulting in a release of the primal procreative power for a fresh world creation4 ,it is a very interesting point that in one of the versions a mighty tree grows out of the corpse of ,osiris4 ,later on we become acquainted for the first time with the potent motive of the restoration of the dismembered one1 the revivification of the dead4 ,for example1 in the ,finnish epic1 ,kalevala1 ,nasshut throws the ,lemminkainen into the waters of the river of the dead4 ,lemminkainen was dismembered1 but his mother fished out the pieces1 one of which was missing1 put them together and brought them to life in her womb4 ,according to ,stucken's explanation we recognize in ,nasshut a father image1 in ,lemminkainen a son image4 ,in the tradition no relationship between them is mentioned4 ,that is1 however1 a 8,differentiation and attenuation of traits1 which is common in every myth-maker40 7,s4 ,a4 ,m41 p4 #ajg47 ,in the ,edda it is recounted 8that ,thor fared forth with his chariot and his goats and with him the ,ase1 called ,loki4 ,they came at evening to a peasant and found shelter with him4 ,at night ,thor took his goats and slew them2 thereupon they were skinned and put into a kettle4 ,and when they were boiled ,thor sat down with his fellow travelers to supper4 ,thor invited the peasant and his wife and two children to eat with him4 ,the peasant's son was called ,thialfi and the daughter ,roskwa4 ,then ,thor laid the goats' skins near the hearth and said that the peasant and his family should throw the bones onto the skins4 ,thialfi1 the peasant's son1 had the thigh bone of one goat and cut it in two with his knife to get the marrow4 ,thor stayed there that night1 and in the morning he got up before dawn1 dressed1 took the hammer1 ,miolner1 and lifted it to consecrate the goats' skins4 ,thereupon the goats stood up2 but one of them was lame in the hind leg4 ,he noticed it and said that the peasant or some of his household must have been careless with the goats' bones1 for he saw that a thigh bone was broken40 ,we are especially to note here that the hammer is a phallic symbol4 ,in fairy tales the dismemberments and revivifications occur frequently4 ,for example1 in the tale of the ,juniper ,tree ,machandelboom 7,grimm1 ,k4 ,h4 ,m41 ,no4 #dg71 a young man is beheaded1 dismembered1 cooked and served up to his father to be eaten4 ,the father finds the dish exceptionally good4 ,on asking for his son he is answered that the youth has gone to visit relatives4 ,the father throws all the bones under the table4 ,they are collected by the sister1 wrapped in a bit of cloth and laid under the juniper tree4 ,the soul of the boy soared in the air as a bird and was afterward translated into a living youth4 ,the ,grimm brothers introduce as a parallel3 8,the collection of the bones occurs in the myths of ,osiris and ,orpheus1 and in the legend of ,adelbert2 the revivification in many others1 e4g41 in the tale of ,brother ,lustig 7,k4 ,h4 ,m41 ,no4 #ha71 of ,fichter's ,vogel 7,no4 #df71 in the old ,danish song of the ,maribo-,spring1 in the ,german saga of the drowned child1 etc40 ,moreover1 ,w4 ,mannhardt 7,germ4 ,mythen41 pp4 #eg-ge7 has collected numerous sagas and fairy tales of this kind1 in which occur the revivifications of dismembered cattle1 fish1 goats1 rams1 birds1 and men4 ,the gruesome meal in the story of the juniper tree reminds us of the ,tantalus story and the meal of ,thyestes4 ,demeter 7or ,thetes7 ate a shoulder of the dismembered ,pelops1 who was set before the gods by his father ,tantalus1 and the shoulder1 after he was brought to life again1 was replaced by an ivory one4 ,in a story from the northeastern ,caucasus1 a chamois similarly dismembered and brought to life1 like ,thor's goats1 gets an artificial shoulder 7of wood74 ,for the purpose of being brought to life again the parts of the dismembered animal are regularly put in a vessel or some container 7kettle1 box1 cloth1 skin74 ,in the case of the kettle1 which corresponds to the belly or uterus1 they are generally cooked4 ,thus in the tale of the juniper tree1 the magic rejuvenations of ,medea1 which--except in the version mentioning the magic potion--she practices on ,jason and son1 and also on goats 7cf4 ,thor and his goats74 ,i must quote still other pertinent observations of ,rank 7p4 #cac ff74 ,the motive of revivification1 most intimately connected with dismemberment1 appears not only in a secondary rle to compensate for the killing1 but represents as well simple coming to life1 i4e41 birth4 ,rank believes that coming to life again applies originally to a dissected snake 7later other animals1 chiefly birds71 in which we easily recognize the symbolical compensation for the phallus of the ,osiris story1 excised and unfit for procreation1 which can be brought to life again by means of the water of life4 8,the idea that man himself at procreation or at birth is assembled from separate parts1 has found expression not only in the typical widespread sexual theories of children1 but in countless stories 7e4g41 ,balzac's ,contes drolatiques7 and mythical traditions4 ,of special interest to us is the antique expression communicated by ,mannhardt 7,germ4 ,myth41 p4 #cje71 which says of a pregnant woman that she has a belly full of bones10 which strikingly suggests the feature emphasized in all traditions that the bones of the dismembered person are thrown on a heap1 or into a kettle 7belly7 or wrapped in a cloth4 ,even the dead ,jesus1 who is to live again1 is enveloped in a cloth4 ,in several points he answers the requirements of the true rejuvenation myth4 ,the point is also made that the limbs that are being put in the cloth must be intact1 so that the resurrection may be properly attained 7as in a bird story where the dead bird's bones must be carefully preserved74 ,the incompleteness 7stigmata7 also appears after the resurrection4 ,john ,,xix1 #cc4 8,but when they came to ,jesus1 and saw that he was dead already1 they brake not his legs40--#dj f4 8,then took they the body of ,jesus and wound it in linen cloths with the spices4444 ,now in the place where he was crucified there was a garden1 and in the garden a new sepulcher1 wherein was never man yet laid40 ,we shall mention later the significance of garden and grave4 ,it supports that of the cloths4 ,rank considers that the circumstance that the dismembered person or animal resurrected generally lacks a member1 points without exception to castration4 ,what he has said about dismemberment we can now sum up with reference to the lion in the parable in the formulae3 ,separation of parents2 the pushing aside of the father2 castration of father2 taking his place2 liberation of the power of procreation2 improvement4 ,in its bearing on the incest wish1 castration is indeed the best translation of the 8anatomizing0 of the lion4 ,the dragon fighter has to release a woman4 ,the idea that the mother is in need of being released1 and that it is a good deed to free her from her oppressor1 father1 is according to the insight of psychoanalysis a typical element of those unconscious phantasies of mankind1 which are stamped deeply with the greatest significance in the imaginative 8family romance0 of neurotics4 ,to the typical dragon fight belongs1 however 7according to ,stucken's correct formulation71 the motive of denial4 ,as a matter of fact the hero of our parable is denied the prize set before him--the admission into the college--for several of the elders insist on the condition that the wanderer must resuscitate the lion 7,sec4 #g74 ,in myths where the dragon has to fight with a number of persons this difference generally occurs3 that he produces dissension among his opponents4 7,jason throws a stone among the men of the dragon's teeth1 they fight about the stone and lay each other low47 ,dissension occurs also among the old men4 ,they turned 7,sec4 #g7 8fiercely on each other0 if only with words4 ,the wanderer removes1 as it were1 an obstacle by the fight1 tears down a wall or a restraint4 ,this symbol occurs frequently in dreams2 flying or jumping over walls has a similar meaning4 ,the wanderer was carried as if in flight to the top of the wall4 ,then first returns the hesitation4 ,the symbolism of the two paths1 right and left1 has already been mentioned4 ,the man that precedes the wanderer 7,sec4 #g and #h7 may be quite properly taken as the father image2 once1 at any rate1 because the wanderer finds himself on the journey to the mother 7that is indeed the trend of the dream7 and on this path the father is naturally the predecessor4 ,the father is1 however1 the instructor1 too1 held up as an example and as a model for choosing the right path4 ,the father follows the right path to the mother also2 he is the lawful husband4 ,the son can reach her only on the left path4 ,this he takes1 still for the purpose of making things better4 ,some one follows the wanderer on the other side 7,sec4 #h71 whether man or woman is not known4 ,the father image in front of the wanderer is his future for he will occupy his father's place4 ,the ,being behind him is surely the past1 the careless childhood1 that has not yet learned the difference between man and woman4 ,it does not take the difficult right way1 but quite intelligibly1 the left4 ,the wanderer himself turns back to his childish irresponsibility2 he takes the left path4 ,the many people that fall down may be a foil to illustrate the dangers of the path1 for the purpose of deepening the impression of improvement4 ,phantasies of extraordinary abilities1 special powers2 contrasts to the anxiety of examinations2 all these in the case of the wanderer mark the change from apprehension to fulfillment4 ,we must not fail to recognize the element of desire for honor2 it will be yet described4 ,in view of myth motives reported by ,stucken1 the entire wall episode is to be conceived as a magic flight2 the people that fall off are the pursuers4 ,at the beginning of the ninth section of the parabola1 the wanderer breaks red and white roses from the rosebush and sticks them in his hat4 ,red-white we already know as sexuality4 ,the breaking off of flowers1 etc41 in dreams generally signifies masturbation2 common speech also knows this as 8pulling off0 or 8jerking off40 ,in the symbolism of dreams and of myths the hat is usually the phallus4 ,this fact alone would be hardly worth mentioning1 but there are also other features that have a similar significance4 ,the fear of impotence points to autoerotic components in the psychosexual constitution of the wanderer 7of course not clearly recognized as such71 which is shown as well in the anxiety about ridicule and disgrace that awaken ambition4 ,this is clearest in the paragraphs #f1 #aj1 #ad1 of the parable4 ,that the masturbatory symbol precedes the subsequent garden episode1 can be understood if we realize that the masturbation phantasy 7which has an enormous psychic importance7 animates or predetermines the immediately following incest4 ,the wall about the garden that makes the long detour necessary 7,sec4 #i7 is as we know the resistance4 ,overcoming the resistance going round the wall1 removal of the wall4 ,of course1 after the completion of the detour there is no wall4 ,the wall1 however1 signifies also the inaccessibility or virginity of the woman4 ,the wall surrounds a garden4 ,the garden is1 however 7apart from the paradise symbolism derived from it71 one of the oldest and most indubitable symbols for the female body4 8,maiden shall ,i go with you ,in your rose garden1 ,there where the roses stand ,the delicate and the tender2 ,and a tree nearby ,that moves its leaves1 ,and a cool spring ,that lies just under it40 ,without much change the same symbolism is found in stately form in the ,melker ,marienlied of the #abth century4 7,see ,jung1 ,jb4 ps4 ,f41 ,,iv1 ,s4 #cih ff47 ,sainted ,mary ,closed gate ,opened by ,god's word-- ,sealed fountain1 ,barred garden1 ,gate of ,paradise4 ,note also the garden1 roses and fountains in the ,song of ,solomon4 ,the wanderer wishes to possess his mother as an unravished bride4 ,also a feature familiar to psychoanalysis4 ,the generally accompanying antithesis is the phantasy that the mother is a loose woman attainable1 sexually alluring woman4 ,perhaps this idea will also be found in the parable4 ,the young people of both sexes1 separated by a wall1 do not come together because they are afraid of the distant detour to the door4 ,this can1 with a little courage1 be translated3 ,the auto-erotic satisfaction is easier4 ,c ,g4 ,jung writes 7,jb4 ps4 ,f41 ,,iv1 p4 #bac ff73 8,masturbation is of inestimable importance psychologically4 ,one is guarded from fate1 since there is no sexual need of submitting to any one1 life and its difficulties4 ,with masturbation one has in his hands the great magic4 ,he needs only to imagine and in addition to masturbate and he possesses all the pleasures of the world and is under no compulsion to conquer the world of his desire through hard work and struggle with reality4 ,aladdin rubs his lamp and the slaves come at his bidding2 this story expresses the great psychologic gain in local sexual satisfaction through facile regression40 ,jung applies to masturbation the motive of the dearly won prize and that of the stealing of fire4 ,he even appears to derive in some way the use of fire from masturbation4 ,in this at any rate ,i cannot follow him4 ,on his detour the wanderer 7who desires to reach the portal of woman7 meets people who are alone in the rooms and carry on dirty work4 ,dirt and masturbation are wont to be closely associated psychically4 ,the dirty work is 8only appearance and individual fantasy10 and 8has no foundation in ,nature40 ,the wanderer knows that 8such practices vanish like smoke40 ,he has done it himself before and now he will have nothing more to do with it4 ,he aspires to a woman1 that the work done alone leads to nothing is connected with the fact that the work of two is useful4 ,but 8dirty work0 is also to be understood as sensual enjoyment without love4 ,in paragraph #aj we again meet the already mentioned symbolism of the walled garden4 ,the wanderer is the only one that can secure admission to the maiden4 ,after a fear of impotence 7anxiety about disgrace7 he goes resolutely to the door and opens it with his ,diederich1 which sticks into a narrow1 hardly visible opening 7deflowering74 ,he 8knows the situation of the place10 although he has never been there before4 ,i mean that once1 before he was himself1 he was there in the body of his mother4 ,what follows suggests a birth fantasy as these occur in dreams of being born4 ,the wanderer now actually takes part in being born in reverse direction4 ,i append several dreams about being born4 8,i find myself on a very narrow stairway1 leading down in turns2 a winding stairway4 ,i turn and push through laboriously4 ,finally ,i find a little door that leads me into the open1 on a green meadow1 where ,i rest in soft luxuriant bushes4 ,the warm sunshine was very pleasant40 ,f4 ,s4 dreams3 8,in the morning ,i went to work with my brother 7as we went the same road7 in the ,customs ,house ,street4 ,before the customs house ,i saw the head postillion standing4 ,from it the way led to a street between two wooden walls2 the way appeared very long and seemed to get narrower toward the end and indeed so close that ,i was afraid that we would not get through4 ,i went out first1 my brother behind me2 ,i was glad when ,i got out of the passage and woke with a beating heart40 ,addenda4 8,the way was very dark1 more like a mine4 ,we couldn't see1 except in the distance the end1 like a light in a mine shaft4 ,i closed my eyes40 ,stekel notes on the dreams of ,f4 ,s43 8,the dream is a typical birth dream4 ,the head postillion is the father4 ,the dreamer wants to reverse the birth relations of his brother who is ten years older than he4 #8,i went out first1 my brother after me4' 0 ,another beautiful example in ,stekel3 8,inter faeces et urinas nascimur40 ,we are born between faeces and urine says ,st4 ,augustine4 ,mr4 ,f4 ,z4 ,s4 contributes an account of his birth which strongly reminds us of the sewer-theory4 8,i went into the office and had to pass a long1 narrow1 uneven alley4 ,the alley was like a long court between two houses and ,i had the indefinite feeling that there was no thoroughfare4 ,yet ,i hurried through4 ,suddenly a window over me opened and some one1 ,i believe a female1 spilled the wet contents of a vessel on me4 ,my hat was quite wet and afterwards ,i looked at it closer and still noticed the traces of a dirty gray liquid4 ,nevertheless1 ,i went on without stopping1 and quickened my steps4 ,at the end of the alley ,i had to go through the house that was connected by the alley with the other4 ,here ,i found an establishment 7inn87 that ,i passed4 ,in this establishment were people 7porters1 servants1 etc47 engaged in moving heavy pieces of furniture1 etc41 as if these were being moved out or rearranged4 ,i had to be careful and force my way through4 ,finally ,i came to the open on a street and looked for an electric4 ,then ,i saw on a path that went off at an angle1 a man whom ,i took for an innkeeper who was occupied in measuring or fastening a hedge or a trellis4 ,i did not know exactly what he was doing4 ,he was counting or muttering and was so drunk that he staggered40 ,stekel3 8,in this dream are united birth and effects of the forbidden or unpermissible4 ,the dreamer goes back over the path--evidently as an adult4 ,the experiences represent an accusation against the mother4 ,this accusation was not without reason4 ,mr4 ,f4 ,z4 ,s4 had a joyless childhood4 ,his mother was a heavy drinker4 ,he witnessed her coitus with strangers4 7,packing up coitus47 ,the packers and porters are the strange men who visited his inn 7his mother was also his nurse7 in order to store heavy objects1 etc4 ,finally he was obstructed in his birth1 for a man is occupied in measuring4 ,the father was a surveyor 7the innkeeper74 ,in the dream1 furthermore1 he was measuring a trellis-fence4 ,both trellis and hedge are typical dream symbols of obstacles to copulation40 ,comparing ,sections #aj and #aa of the parable carefully with the contents of this dream1 we find astonishing correspondences4 ,notice the details1 e4g41 the rosebushes1 the sun1 the rain1 the hedge4 ,on the 8well builded house0 of ,section #aj1 ,i shall only remark that ,scherner has noticed in this connection that the human body represents a building4 8,well built house0 signifies 8beautiful body40 ,if we remember that the wanderer reverses the way of birth1 we shall not be surprised that he finds a smaller garden in the larger4 ,that is probably the uterus4 ,the wanderer attains the most intimate union with his ideal1 the mother1 in imagining himself in her body4 ,this phantasy is continued still less ambiguously1--but ,i do not wish to anticipate4 ,be it only said3 ,he possesses his mother as a spouse and as a child2 it is as if in the desire to do everything better than his father he desires to beget himself anew4 ,we already know the mythological motives of new creation1 that should follow the forcible separation of the parents and that we have not yet noticed in the parable4 ,shall the better world still be created1 the dismembered paternal power be renewed1 the lion again be brought to life8 ,the rectangular place in the garden suggests a grave4 ,a wall in a dream means1 among other things1 a cemetery wall and the garden1 a cemetery4 ,and widely as these ideas may be contrasted with the lifegiving mother's womb1 they yet belong psychologically in very close connection with her4 ,and perhaps not only psychologically4 ,stekel tells a dream of ,mrs4 ,delta in which occurs 8an open square space1 a garden or court4 ,in the corner stood a tree1 that slowly sinks before our eyes as if it were sinking in water4 ,as the tree and the court also made swinging motions1 ,i cleverly remarked1 #8,thus we see how the change in the earth's surface takes place4' 0 ,the topmost psychic stratum of the dream reveals itself as an earthquake reminiscence4 8,earth0 leads to the idea of 8,mother ,earth40 ,the tree sinking into it1 is the tree of life1 the phallus4 ,the rectangular space is the bedroom1 the marriage bed4 ,the swinging motions characterize the whole picture still better4 ,the earthquake1 however1 contains1 as is found in the analysis1 death thoughts also4 ,the rectangular space becomes a grave4 ,even the water of the dream deserves notice4 8,babies come out of the water10 says an infantile theory of procreation4 ,we learn later that the ftus floats in amniotic liquor4 ,this 8water0 lies naturally in 8,mother ,earth40 ,in contrast we have the water of the dead 7river of the dead1 islands of the dead1 etc474 ,both waters are analogous in the natural symbolism4 ,it is the mythical abode of the people not yet1 or no longer1 to be found in the world4 ,as water will appear again at important points in the parable1 ,i will dwell a little longer on that topic4 ,little children come out of ,holla's fountain1 there are in ,german districts a number of ,holla wells or ,holla springs 7,holla brunn87 with appropriate legends4 ,women1 we are told1 who step into those springs become prolific4 ,mullenhof tells of an old stone fountain in ,flensburg1 which is called the ,grnnerkeel4 ,its clear1 copious water falls out of four cocks into a wide basin and supplies a great part of the city4 ,the ,flensburgers hold this fountain in great honor1 for in this city it is not the stork which brings babies1 but they are fished out of this fountain4 ,while fishing the women catch cold and therefore have to stay in bed4 ,bechstein 7,frnk4 ,sagensch47 mentions a ,little ,linden ,spring on a road in ,schweinfurt near ,knigshofen4 ,the nurses dip the babies out of it with silver pails1 and it flows not with water but with milk4 ,if the little ones come to this baby fountain they look through the holes of the millstone 7specially mentioned on account of what follows7 at its still water1 that mirrors their features1 and think they have seen a little brother or sister that looks just like them4 7,nork4 ,myth d4 ,volkss41 p4 #eja47 ,from the lower ,austrian peasantry ,rank takes the following 7,wurth4 ,zf4 d4 ,mythol41 ,,iv1 #adj73 8,far1 far off in the sea there stands a tree near which the babies grow4 ,they hang by a string on the tree and when the baby is ripe the string breaks and the baby floats off4 ,but in order that it should not drown1 it is in a box and in this it floats away to the sea until it comes into a brook4 ,now our ,lord ,god makes ill a woman for whom he intended the baby4 ,so a doctor is summoned4 ,our ,lord ,god has already suggested to him that the sick woman will have a baby4 ,so he goes out to the brook and watches for a long time until finally the box with the baby comes floating in1 and he takes it up and brings it to the sick woman4 ,and this is the way all people get their babies40 ,i call attention briefly also to the legend of the fountain of youth1 to the mythical and naturalistic ideas of water as the first element and source of all life1 and to the drink of the gods 7soma1 etc47 ,compare also the fountain in the verses previously quoted4 ,the bridal pair in the parable 7,sec4 #aa7 walk through the garden and the bride says they intend in their chamber to 8enjoy the pleasures of love40 ,they have picked many fragrant roses4 ,bear in mind the picking of strawberries in ,mr4 ,t4's dream4 ,the garden becomes a bridal chamber4 ,the rain mentioned somewhat earlier1 is a fructifying rain2 it is the water of life that drops down upon ,mother ,earth4 ,it is identical with the sinking trees of ,mrs4 ,delta's dream1 with the power of creation developed by the wanderer1 with the mythical drink of the gods1 ambrosia1 soma4 ,we shall now see the wanderer ascend or descend to the source of this water of life4 ,to gain the water of life it is generally in myths necessary to go down into the underworld 7,ishtar's ,hell ,journey71 into the belly of a monster or the like4 ,remember1 too1 that the wanderer puts himself back in his mother's womb4 ,there is indeed the origin of his life4 ,the process is still more significantly worked out in the parable4 ,the wanderer 7,section #aa1 after the garden episode7 comes to the mill4 ,the water of the mill stream also plays a significant part in the sequel4 ,the reader will surely have already recognized what kind of a mill1 what kind of water is meant4 ,i will rest satisfied with the mere mention of several facts from folklore and dream-life4 ,nork 7,myth4 d4 ,volkss41 p4 #cja f47 writes that ,fenja is of the female sex in the myth 7,horwendil7 which we must infer from her occupation1 for in antiquity when only hand mills were as yet in use1 women exclusively did this work4 ,in symbolic language1 however1 the mill signifies the female organ 7 from which comes mulier7 and as the man is the miller1 the satirist ,petronius uses molere mulierem 7grind a woman7 for coitus1 and ,theocritus 7,idyll1 ,,iv1 #dh7 uses 7,i grind7 in the same sense4 ,samson1 robbed of his strength by the harlot1 has to grind in the mill 7,judges ,,xvi1 #ba7 on which the ,talmud 7,sota fol4 #aj7 comments as follows3 ,by the grinding is always meant the sin of fornication 7,beischlaf74 ,therefore all the mills in ,rome stand still at the festival of the chaste ,vesta4 ,like ,apollo1 ,zeus1 too1 was a miller 71 ,lykophron1 #dce71 but hardly a miller by profession1 but only in so far as he presides over the creative lifegiving principle of the propagation of creatures4 ,it is now demonstrated that every man is a miller and every woman a mill1 from which alone it may be conceived that every marriage is a milling 7jede ,vermhlung eine ,vermehlung71 etc4 ,milling 7vermehlung7 is connected with the ,roman confarreatio 7a form of marriage72 at engagements the ,romans used to mingle two piles of meal4 ,in the same author 7p4 #cjc and p4 #ecj73 ,fengo is therefore the personification of grinding1 the mill 7,grotti7 is his wife ,gerutha1 the mother of ,amleth or ,hamlet4 ,grotti means both woman and mill4 ,greeth is only a paraphrase of woman4 ,he continues1 8,duke ,otto1 ,ludwig of ,bavaria's youngest son1 wasted his substance with a beautiful miller's daughter named ,margaret1 and lived in ,castle ,wolfstein4444 ,this mill is still called the ,gretel mill and ,prince ,otto the ,finner0 7,grimm1 ,d4 ,s41 ,no4 #dif74 ,finner means1 like ,fengo1 the miller ,fenja--old ,norman8 the milleress1 for the marriage is a milling ,vermhlung ist eine ,vermehlung1 the child is the ground grain1 the meal4 ,the same writer 7,sitt4 u4 ,gebr41 p4 #afb73 8,in concept the seed corn has the same value as the spermatozoon4 ,the man is the miller1 the woman the mill40 ,in ,dulaure-,krauss-,rieskel 7,zeugung i4 ,glaub usw4 d4 ,vlk41 p4 #ajj ff47 ,i find the following charm from the writings of ,burkhard1 ,bishop of ,worms3 8,have you not done what some women are accustomed to do8 ,they strip themselves of clothes1 they anoint their naked bodies with honey1 spread a cloth on the ground1 on which they scatter grain1 roll about in it again and again1 then collect carefully all the grains1 which have stuck on their bodies1 and grind them on the mill stone which they turn in a contrary direction4 ,when the corn is ground into meal1 they bake a loaf of it1 and give it to their husbands to eat1 so that they become sick and die4 ,when you have done this you will atone for it forty days on bread and water40 ,killing is the opposite of procreating1 therefore the mill is here turned in reverse direction4 ,etymologically it is here to be noted that the verb mahlen 7grind71 iterative form of mhen 7mow71 originally had a meaning of moving oneself forwards and backwards4 ,mulieren or mahlen 7grind71 molere1 for coire 7cf4 ,anthropophyteia1 ,,viii1 p4 #ad74 ,there are numerous stories where the mill appears as the place of love adventures4 ,the 8old woman's mill0 also is familiar2 old women go in and come out young4 ,they are1 as it were1 ground over in the magic mill4 ,the idea of recreation in the womb lies at the bottom of it1 just as in the vulgar expression1 8,lassen sie sich umvgeln40 ,in a legend of the ,transylvanian ,gypsies1 8there came again an old woman to the king and said3 #8,give me a piece of bread1 for seven times already has the sun gone down without my having eaten anything6' ,the ,king replied3 #8,good1 but ,i will first have meal ground for you1' and he called his servants and had the old woman sawn into pieces4 ,then the old woman's sawn up body changed into a good ,urme 7fairy7 and she soared up into the air44440 7,h4 ,v4 ,wlislocki1 ,mrchen u4 ,sagen d4 transylv4 ,zigeuner47 ,a dream3 8,i came into a mill and into ever narrower apartments till finally ,i had no more space4 ,i was terribly anxious and awoke in terror40 ,a birth phantasy or uterus phantasy4 ,another dream 7,stekel1 ,spr4 d4 ,tr41 p4 #cih f473 8,i came through a crack between two boards out of the #8wheel room4' ,the walls dripped with water4 ,right before me is a brook in which stands a rickety1 black piano4 ,i use it to cross over the brook1 as ,i am running away4 ,behind me is a crowd of men4 ,in front of them all is my uncle4 ,he encourages them to pursue me and roars and yells4 ,the men have mountain sticks1 which they occasionally throw at me4 ,the road goes through the verdure up and down hill4 ,the path is strewn with coal cinders and therefore black4 ,i had to struggle terribly to gain any ground4 ,i had to push myself to move forwards4 ,often ,i seemed as though grown to the ground and the pursuers came ever nearer4 ,suddenly ,i am able to fly4 ,i fly into a mill through the window4 ,in it is a space with board walls2 on the opposite wall is a large crank4 ,i sit on the handle1 hold on to it with my hands1 and fly up4 ,when the crank is up ,i press it down with my weight1 and so set the mill in motion4 ,while so engaged ,i am quite naked4 ,i look like a cupid4 ,i beg the miller to let me stay here1 promising to move the mill in the manner indicated4 ,he sent me away and ,i have to fly out of another window again4 ,outside there comes along the #8,flying ,post4' ,i place myself in front near the driver4 ,i was soon requested to pay1 but ,i have only three heller with me4 ,so the conductor says to me1 #8,well1 if you can't pay1 then you must put up with our sweaty feet4' ,now1 as if by command1 all the passengers in the coach drew off a shoe and each held a sweaty foot in front of my nose40 ,this dream1 too 7beside other things71 contains a womb phantasy1 wheel room1 mill1 space with wet walls--the womb4 ,the dreamer is followed by a crowd2 just as our wanderer is met by a crowd2 the elders4 ,this dream1 which will still further occupy our attention1 ,i shall call the 8,flying ,post40 ,let us return to the parable4 ,the mill of ,section #aa is the womb4 ,the wanderer strives for the most intimate union with his mother2 his striving1 to do better than his father culminates in his procreating himself1 the son1 again and better4 ,he will quite fill up his mother--be the father in full4 ,of course the phantasy does not progress without psychic obstructions4 ,the anxious passage over the narrow plank manifests it4 ,we have here the familiar obstructions to movement and in a form indeed that recalls the dangerous path on the wall4 ,the passage over the water is also a death symbol4 ,we have not only the anxiety about death caused by the moral conflict1 but we have also to remember that the passage into the uterus is a passage to the beyond4 ,the water is the ,water of ,death 7stygian waters7 and of ,life4 ,in narrower sense it is also seminal fluid and the amniotic liquor4 ,it is overdetermined as indeed all symbols are4 ,the water bears the death color black4 ,in the ,flying ,post dream a black road appears4 ,the dreamer has conflicts like those of the wanderer4 ,the old miller who will give no information is the father4 ,of course he will not let him have his mother1 and he gives him no information as to the mill work or the procreative activity4 ,the wheels are1 on the one hand1 the organs that grind out the child 7producing the child like meal71 and on the other hand they are the ten commandments whose mundane administration is the duty of the father1 by means of strict education and punishment4 ,in passing over the plank1 the wanderer places himself above the ten commandments and above the privileges of the father4 ,the wanderer always extricates himself successfully from the difficulties4 ,the anxiety is soon done away with1 and the fulfillment phase supervenes4 ,it is only a faint echo of the paternal commandments when the elders 7immediately after the episode1 ,section #aa7 hold out before him the letter from the faculty4 ,at bottom1 in retaining their authority1 they do indeed go against his own wishes 7also a typical artifice of the dream technique74 ,i have already discussed the letter episode sufficiently 7as also ,sections #ab and #ac71 so ,i need say no more about the incest wish there expressed4 ,the bridal pair were put 7,section #ad7 into their crystal prison4 ,we have been looking for the reassembling of the dismembered2 it takes place before our eyes1 the white and red parts1 bones and blood1 are indeed bridegroom and bride4 ,the prison is the skin or the receptacle in which1 as in myths1 the revivification takes place4 ,not in the sense of the revivification of the annihilated father1 but a recreation 7improvement7 that the son accomplishes1 although the creative force as such remains the same4 ,the son 8marries and mills0 7vermhlt und vermehlt7 with his mother1 for the crystal container is again the same as the mill2 the uterus4 ,even the amniotic fluid and the nutritive liquid for the ftus are present1 and the wanderer remakes himself into a splendid king4 ,he can really do it better than his father4 ,the dream carries the wish fulfillment to the uttermost limits4 ,let us examine the process somewhat more in detail4 ,the wanderer1 by virtue of a dissociation1 has a twofold existence1 once as a youth in the inside of the glass sphere1 and once outside in his former guise4 ,outside and inside he is united with his mother as husband and as developing child4 ,he there embraces his 8sister0 7image of his mother renewed with him as it were7 as ,osiris does his sister ,isis4 ,and in addition to this the infantile sexual components of exhibitionism find satisfaction1 for whose gratification the covering of the procreation mystery is made of glass4 ,the sexual influence of the wanderer on the kettle 7uterus7 is symbolically indicated by the fire task allotted to him4 ,the fire is one of the most frequent love symbols in dreams4 ,language also is wont to speak of the fire of love1 of the consuming flames of passion1 of ardent desires1 etc4 ,customs1 in particular marriage customs1 show a similar symbolism4 ,that the wanderer is charged with a duty1 and explicitly commanded to do what he is willing to do without orders1 is again the already mentioned cunning device of the dream technique to bring together the incompatible4 ,it seems almost humorous when the prison is locked with the seal of the right honorable faculty2 ,i recall to you the expression 8sealing0 7petschieren72 the sealing is an applying of the father's penis4 ,in the place of father we find1 of course1 the officiating wanderer4 ,the sealing means1 however1 the shutting up of the seed of life that is placed in the mother4 ,it is also said that the pair1 after the confinement in the prison1 can be given no more nourishment2 and that the food with which they are provided comes exclusively from the water of the mill4 ,that refers to the intrauterine nourishment1 to which nothing1 of course1 can be supplied but the water of the mill so familiar to us4 ,the precious vessel that the wanderer guards is surrounded by strong walls2 it is inaccessible to the others2 he alone may approach with his fire4 ,it is winter4 ,that is not merely a rationalizing 7pretext of commonplace argument7 of the firing1 but a token of death entering into the uterus4 ,the amorous pair in the prison dissolve and perish1 even rot 7,section #ae74 ,i must mention incidentally1 for the understanding of this version1 that at the time of the writing of the parable the process of impregnation was associated with the idea of the 8decaying0 or 8rotting0 of the semen4 ,the womb is compared to the earth in which the kernel of grain 8decays40 ,the decaying which precedes the arising of the new being is connected with a great inundation4 ,mythically1 a deluge is actually accustomed to introduce a 7improved7 creation4 ,a proper myth can hardly dispense with the idea of a primal flood4 ,i would1 in passing1 note that the present phase of the parable corresponds mythologically to the motive of being swallowed1 the later release from the prison is the spitting forth 7from the jaws of the monster71 the return from the underworld4 ,the dismemberment motive of the cosmogonies is usually associated with a deluge motive4 ,in the description of the flood in the parable there are1 moreover1 included some traits of the biblical narrative1 e4g41 the forty days and the rainbow4 ,this1 be it remarked in passing1 had appeared before2 it is a sign of a covenant4 ,it binds heaven and earth1 man and woman4 ,the flood originates in the falling of tears2 it arises also from the body of the woman2 it refers to the well known highly significant water4 ,stekel has arranged for dreams the so-called symbolic parallels1 according to which all secretions and excretions may symbolically represent each other4 ,on the presupposition that marks of similarity are not conceived in a strict sense1 the following comparisons may be drawn3 ,mucus blood pus urine stools semen milk sweat tears spirit air breath flatus speech money poison4 ,that in this comparison both souls and tears appear is particularly interesting2 the living or procreating principle appears as soul in the form of clouds4 ,these are formed from water1 the ,water of ,life4 ,the dew that comes from it impregnates the earth4 ,as we have now reached the excreta1 ,i should like to remind the reader of the foul and stinking bodies that in the parable lie in liquid 7,section #ae7 on which falls a warmer rain4 ,the parable psychoanalytically regarded1 is the result of a regression leading us into infantile thinking and feeling2 we have seen it clearly enough in the comparison with the myths4 ,and here it is to be noticed how great an interest children take in the process of defecation4 ,i should not have considered this worthy of notice1 did not the hermetic symbolism1 as we shall see later1 actually use in parallel cases the expressions 8fimus10 8urina puerorum10 etc41 in quite an unmistakable manner4 ,in any case it is worth remembering that out of dung and urine1 things that decompose malodorously and repulsively1 fresh life arises4 ,this agrees with the infantile theory of procreation1 that babies are brought forth as the residue of assimilation2 we are to observe1 however1 still other interrelations that will be encountered later4 ,a series of mythological parallels may be cited4 ,i shall rest satisfied with referring to the droll story1 8,der ,dumme ,hans40 ,stupid ,jack loads manure 7fces1 sewage7 into a cart and goes with it to a manor2 there he tells them he comes from the ,moorish land 7from the country of the blacks7 and carries in his barrel the ,water of ,life4 ,when any one opens the barrel without permission1 ,stupid ,jack represented himself as having turned the water of life into sewage4 ,he repeated the little trick with his dead grandmother whom he sewed up in black cloths and gave out as a wonderfully beautiful princess who was lying in a hundred years' sleep4 ,again1 as he expected1 the covering was raised by an unbidden hand and ,john lamented1 that1 on account of the interference1 instead of the princess1 whom he wanted to take to the ,king1 a disgusting corpse had been magically substituted4 ,he succeeded in being recompensed with a good deal of money4 ,jos4 ,haltrich1 ,deut4 ,volksmed4 d4 ,siebenbrg1 ,,ii1 p4 #bbd4 ,inasmuch as the wanderer of our parable finds himself not outside but inside of the receptacle1 he is as if in a bath4 ,i note incidentally that writings analogous to the parable expressly mention a bath in a similar place1 as the parable also does 7,sec4 #ae74 ,in dreams the image of bathing frequently appears to occur as a womb or birth phantasy4 ,at the end of the #adth section1 as the inmates of the prison die1 his certain ruin stands before the wanderer's eyes--again a faint echo of his relation to the bridegroom4 ,we have already for a long time thoroughly familiarized ourselves with the thought that in the crystal prison the revivification of the dismembered comes to pass4 ,whoever has the slightest doubt of it1 can find it most beautifully shown in the beginning of ,section #ae4 ,the author of the parable even mentions ,medea and son4 ,i need add nothing more concerning the talents of the ,colchian sorceress in the art of dissection and rejuvenation4 ,in ,section #ah1 8the sun shines very bright1 and the day becomes warmer than before and the dog days are at hand40 ,soon after 7,sec4 #ai7 the king is released from prison4 ,it was before the winter 7,sec4 #ad71 but after that season1 when the sun 8shines very warm0 7,sec4 #aa71 consequently well advanced into autumn4 ,let us choose for the purpose a middle point between the departing summer and the approaching winter1 about the end of ,october1 and bear in mind that the dog-days come in ,august1 so that at the end of ,july they are in waiting1 then we find for the time spent in the receptacle nine months--the time of human gestation4 ,the newborn 7,sec4 #bj7 is naturally--thirsty4 ,what shall he be fed with if not with the water from the mill8 ,and the water makes him grow and thrive4 ,two royal personages stand before us in splendor and magnificence4 ,the wanderer has created for himself new parents 7the father-king is1 of course1 also himself7 corresponding to the family romance of neurotics1 a phantasy romance1 that like a ghost stalks even in the mental life of healthy persons4 ,it is a wish phantasy that culminates in its most outspoken form in the conviction that one really springs from royal or distinguished stock and has merely been found by the actual parents who do not fit4 ,they conceal his true origin4 ,the day will come1 however1 when he will be restored to the noble station which belongs to him by right4 ,here belong in brief1 those unrestrained wish phantasies which1 no matter in what concrete form1 diversify the navely outlined content4 ,they arise from dissatisfaction with surroundings and afford the most agreeable contrasts to straitened circumstances or poverty4 ,in the parable especially1 the ,king 7in his father character7 is attractively portrayed4 ,at first the 8lofty appearance0 7,sec4 #ai7 of the severe father amazes the wanderer1 then it turns out1 however1 that the king 7ideal father7 is friendly1 gracious and meek1 and we are assured that 8nothing graces exalted persons as much as these virtues40 ,and then he leads the wanderer into his kingdom and allows him to enjoy all the merely earthly treasures4 ,there takes place1 so to speak1 a universal gratification of all wishes4 ,mythologically we should expect that the hero thrown up from the underworld1 should have brought with him the drink of knowledge4 ,this is actually the case1 as he has indeed gained the thing whose constitution is metaphorically worked out in the whole story1 that is1 the philosopher's stone4 ,the wanderer is a true soma robber4 ,let us hark back to the next to last section4 ,here1 near the end of the dream1 the ,king becomes sleepy4 ,the real sleeper already feels the approaching awakening and would like to sleep longer 7to phantasy74 ,but he pretends that the king is sleepy1 thus throwing the burden from his own shoulders4 ,and to this experience is soon attached a symbol of waking3 the wanderer1 the dreamer of the parable1 is taken to another land1 indeed into a bright land4 ,he wakes from his dreams with a pious echo of his wish fulfillment on his lips 444 8to which end help us1 the ,father1 ,son1 and ,holy ,ghost1 ,amen40 ,it is quite prosaic to conclude this melodious finale by means of the formula 8threshold symbolism40 ,to sum up in a few words what the parable contains from the psychoanalytic point of view1 and to do this without becoming too general in suggesting as its results the universal fulfillment of all wishes1 ,i should put it thus3 the wanderer in his phantasy removes and improves the father1 wins the mother1 procreates himself with her1 enjoys her love even in the womb and satisfies besides his infantile curiosity while observing procreative process from the outside4 ,he becomes ,king and attains power and magnificence1 even superhuman abilities4 ,possibly one may be surprised at so much absurdity4 ,one should reflect1 however1 that those unconscious titanic powers of imagination that1 from the innermost recesses of the soul set in motion the blindly creating dream phantasy1 can only wish and do nothing but wish4 ,they do not bother about whether the wishes are sensible or absurd4 ,critical power does not belong to them4 ,this is the task of logical thinking as we consciously exercise it1 inasmuch as we observe the wishes rising from the darkness and compare and weigh them according to teleological standards4 ,the unconsciously impelling affective life1 however1 desires blindly1 and troubles itself about nothing else4 ,section ,,ii4 ,alchemy4 ,the tradition of craftsmanship in metallurgy1 an art that was practiced from the earliest times1 was during the speculative period of human culture1 saturated with philosophy4 ,especially was this the case in ,egypt1 where metallurgy1 as the source of royal riches and especially the methods of gold mining and extraction1 were guarded as a royal secret4 ,in the ,hellenistic period the art of metal working1 knowledge of which has spread abroad and in which the interest had been raised to almost scientific character1 was penetrated by the philosophical theories of the ,greeks3 the element and atom ideas of the nature-philosophers and of ,plato and of ,aristotle1 and the religious views of the neoplatonists4 ,the magic of the orient was amalgamated with it1 ,christian elements were added--in brief1 the content of the chemistry of that time1 which mainly had metallurgy as its starting point1 took a vital part in the hybrid thought of syncretism in the first centuries after ,christ4 ,as the chemical science 7in alchemy1 alkimia1 al is the ,arabic article prefixed to the ,greek 7 has come to us from the ,arabs 7,syrians1 ,jews1 etc47 it was long believed that it had an ,arabian origin4 ,yet it was found later that the ,arabs1 while they added much of their own to it1 still were but the preservers of ,greek-,hellenistic knowledge and we are convinced that the alchemists were right when they indicated in their traditions the legendary ,egyptian ,hermes as their ancestor4 ,this legendary personage is really the ,egyptian god ,thoth1 who was identified with ,hermes in the time of the ,ptolemies4 ,he was honored as the ,lord of the highest wisdom and it was a favorite practice to assign to him the authorship of philosophical and especially of theological works4 ,hermes' congregations were formed to practice the cult1 and they had their special ,hermes literature47#b7 ,in later times the divine1 regal1 ,hermes figure was reduced to that of a magician4 ,when ,i speak1 in what follows1 of the hermetic writings ,i mean 7following the above mentioned traditions7 the alchemic writings1 with1 however1 a qualification which will be mentioned later4 ,the idea of the production of gold was so dominant in alchemy that it was actually spoken of as the gold maker's art4 ,it meant the ability to make gold out of baser material1 particularly out of other metals4 ,the belief in it and in the transmutability of matter was by no means absurd1 but rather it must be counted as a phase in the development of human thought4 ,as yet unacquainted with the modern doctrine of unchangeable elements they could draw no other conclusion from the changes in matter which they daily witnessed4 ,if they prepared gold from ores or alloys1 they thought they had 8made0 it4 ,by analogy with color changes 7which they produced in fabrics1 glass1 etc47 they could suppose that they had colored 7tinctured7 the baser metals into gold4 ,under philosophical influences the doctrine arose that metals1 like human beings1 had body and soul1 the soul being regarded as a finer form of corporeality4 ,they said that the soul or primitive stuff 7prima materia7 was common to all metals1 and in order to transmute one metal into another they had to produce a tincture of its soul4 ,in ,egypt lead1 under the name ,osiris1 was thought to be the primitive base of metals2 later when the still more plastic quicksilver 7mercury7 was discovered1 they regarded this as the soul of metals4 ,they thought they had to fix this volatile soul by some medium in order to get a precious metal1 silver1 gold4 ,that problematic medium1 which was to serve to tincture or transmute the baser metal or its mercury to silver or gold1 was called the ,philosopher's stone4 ,it had the power to make the sick 7base7 metal well 7precious74 ,here came in the idea of a universal medicine4 ,alchemy desired indeed to produce in the ,philosopher's ,stone a panacea that should free mankind of all sufferings and make men young4 ,it will not be superfluous to mention here1 that the so-called materials1 substances1 concepts1 are found employed in the treatises of the alchemists in a more comprehensive sense1 we can even say with more lofty implications1 the more the author in question leans to philosophical speculation4 ,the authors who indulged the loftiest flights were indeed most treasured by the alchemists and prized as the greatest masters4 ,with them the concept mercury1 as element concept1 is actually separated from that of common quicksilver4 ,on this level of speculation1 quicksilver 7,hg47 is no longer considered as a primal element1 but as a suprasensible principle to which only the name of quicksilver1 mercury1 is loaned4 ,it is emphasized that the mercurius philosophorum may not be substituted for common quicksilver4 ,similar transmutations are effected by the concept of a primal element specially separated from mercury4 ,prima materia is the cause of all objects4 ,also the material from which the philosopher's stone is produced is in later times called the prima materia1 accordingly in a certain sense1 the raw material 7materia cruda7 for its production4 ,but ,i anticipate2 this belongs properly to the occidental flourishing period of the alchemy of scholasticism4 ,a very significant and ancient idea in alchemy is that of sprouting and procreation4 ,metals grow like plants1 and reproduce like animals4 ,we are assured by the adepts 7those who had found it1 viz41 the panacea7 in the ,greek-,egyptian period and also later1 that gold begets gold as the corn does corn1 and man1 man4 ,the practice connected with this idea consists in putting some gold in the mixture that is to be transmuted4 ,the gold dissolves like a seed in it and is to produce the fruit1 gold4 ,the gold ingredient was also conceived as a ferment1 which permeates the whole mixture like a leaven1 and1 as it were1 made it ferment into gold4 ,furthermore1 the tincturing matter was conceived as male and the matter to be colored as female4 ,keeping in view the symbol of the corn and seed1 we see that the matter into which the seed was put becomes earth and mother1 in which it will germinate in order to come to fruition4 ,in this connection belongs also the ancient alchemic symbol of the philosopher's egg4 ,this symbol is compared to the 8,egyptian stone10 and the dragon1 which bites its tail2 consequently the procreation symbol is compared to an eternity or cycle symbol4 ,the 8,egyptian stone0 is1 however1 the philosopher's stone or1 by metonomy1 the great work 7magnum opus7 of its manufacture4 ,the egg is the ,world ,egg that recurs in so many world cosmogonies4 ,the grand mastery refers usually and mainly to thoughts of world creation4 ,the egg-shaped receptacle in which the master work was to be accomplished was also known as the 8philosophical egg0 in which the great masterpiece is produced4 ,this vessel was sealed with the magic seal of ,hermes2 therefore hermetically sealed4 ,a wider theoretical conception1 originating with the ,arabs1 is the doctrine of the two principles4 ,they were retained in the subsequent developments and further expanded4 ,ibn ,sina ,avicenna1 #ihj-;ca4 #ajcg taught that every metal consisted of mercury and sulphur4 ,naturally they do not refer to the ordinary quicksilver and ordinary sulphur4 ,from the ,arabs alchemy came to the occident and spread extraordinarily4 ,among prominent authors the following may be selected3 ,roger ,bacon1 ,albertus ,magnus1 ,vincent of ,beauvais1 ,arnold of ,villanova1 ,thomas ,aquinas1 ,raymond ,lully1 etc4 ,the amount of material that could be adduced is enormous4 ,it is not necessary1 however1 to consider it4 ,what ,i have stated about the beginnings of alchemy is sufficient in amount to enable the reader to understand the following exposition of the alchemic content of the parable4 ,and what ,i must supply in addition to the alchemic theories of the time of their prevalence in the west1 the reader will learn incidentally from the following analysis4 ,in concluding this preliminary view ,i must still mention one novelty that ,paracelsus 7#adic-aeda7 introduced into the theory4 ,ibn ,sina had taught that two principles entered into the constitution of metals4 ,mercury is the bearer of the metallic property and sulphur has the nature of the combustible and is the cause of the transmutation of metals in fire4 ,the doctrine of the two principles leads to the theory that for the production of gold it was necessary to get from metals the purest possible sulphur and mercury1 in order to produce gold by the union of both4 ,paracelsus now adds to the two principles a third1 salt1 as the element of fixedness or palpability1 as he terms it4 ,according to my notion1 ,paracelsus has not introduced an essential innovation1 but only used in a new systematic terminology what others said before him1 even if they did not follow it out so consistently4 ,the principles mercury1 sulphur and salt--their symbols are ,symbol3 ,mercury1 ,symbol3 ,sulphur and ,symbol3 ,salt--were among the followers of the alchemists very widely used in their technical language4 ,they were frequently also called spirit1 soul and body4 ,they were taken in threes but also as before in twos1 according to the exigencies of the symbolism4 ,the alchemists' usual coupling of the planets with metals is probably due to the ,babylonians4 ,i reproduce these correspondences here in the form they generally had in alchemy4 ,i must beg the reader to impress them upon his memory1 as alchemy generally speaks of the metals by their planetary names4 ,according to the ancient view 7even if not the most ancient7 there are seven planets 7among which was the sun7 and seven metals4 ,planet4 ,symbol4 ,metal4 ,saturn4 ,symbol3 ,saturn ,lead4 ,jupiter4 ,symbol3 ,jupiter ,tin4 ,mars4 ,symbol3 ,mars ,iron4 ,sun4 ,symbol3 ,sun ,gold4 ,venus4 ,symbol3 ,venus ,copper4 ,mercury4 ,symbol3 ,mercury ,quicksilver4 ,moon4 ,symbol3 ,moon ,silver4 ,relative to the technical language1 which ,i must use in the following discussion also1 ,i have to make a remark of general application that should be carefully remembered4 ,it is a peculiarity of the alchemistic authors to use interchangeably fifty or more names for a thing and on the other hand to give one and the same name many meanings4 ,this custom was originally caused partly by the uncertainty of the concepts1 which has been mentioned above4 ,but this uncertainty does not explain why1 in spite of increase of knowledge1 the practice was continued and purposely developed4 ,we shall speak later of the causes that were active there4 ,let it first be understood merely that it was the case and later be it explained how it comes about that we can find our way in the hermetic writings in spite of the strange freedom of terminology that confuses terms purposely and constantly4 ,apart from a certain practice in the figurative language of the alchemists1 it is necessary1 so to speak1 to think independently of the words used and regard them only in their context4 ,for example1 when it is written that a body is to be washed with water1 another time with soap1 and a third time with mercury1 it is not water and soap and mercury that is the main point but the relation of all to each other1 that is the washing and on closer inspection of the connection it can be deduced that all three times the same cleansing medium is meant1 only described three times with different names4 ,the alchemistic interpretation of our parable is a development of what its author tried to teach by it4 ,we do not need to show that he pursues an hermetic aim1 for he says so himself1 and so do the circumstances1 i4e41 the book1 in which the parable is found4 ,in this respect we shall fare better in the alchemistic exposition than in the psychoanalytic1 where we were aiming at the unconscious4 ,now we have the conscious aim before us and we advance with the author1 while before we worked as it were against his understanding1 and deduced from the product of his mind things that his conscious personality would hardly admit1 if we had him living before us2 in which case we should be instructing him and informing him of the interpretation afforded by psychoanalysis4 ,in one respect we are therefore better off1 but in another we are much worse off4 ,for the matter in which we previously worked1 the unconscious1 remains approximately the same throughout great periods2 the unconscious of the wanderer is in its fundamentals not very different from that of a man of to-day or from that of ,zosimos4 ,zosimos is one of the oldest alchemistic writers of whom we have any definite knowledge--about the #dth century4 ,it is the soul of the race that speaks1 its 8humanity40 ,much more swiftly1 on the contrary1 does objective knowledge change in the course of time and the forms also in which this knowledge is expressed4 ,from this point of view the conscious is more difficult of access than the unconscious4 ,and now we have to face a system so very far removed from our way of thinking as the alchemistic4 ,fortunately ,i need not regard it as my duty to explain the parable so completely in the alchemistic sense that any one could work according to it in a chemical laboratory4 ,it is much more suitable to our purpose if ,i show in general outline only how we must arrange the leading forms and processes of the parable to accord with the mode of thinking peculiar to alchemy4 ,if ,i should succeed in doing so clearly1 we should already have passed a difficult stage4 ,then for the first time ,i might venture further--to the special object of this research4 ,but patience6 ,we have not yet gone so far4 ,first of all it will be necessary for me to draw in a few lines a sketch of how1 in the most flourishing period of alchemy1 the accomplishment of the ,great ,work was usually described4 ,in spite of the diversity of the representations we find certain fundamental principles which are in general firmly established4 ,i will indicate a few points of this iron-clad order in the alchemic doctrine4 ,there is1 in the first place1 the central idea of the interaction or the coperation of two things that are generally called man and woman1 red and white1 sun and moon1 sulphur and mercury4 ,we have already seen in ,ibn ,sina that the metals consist of the combination of sulphur and mercury4 ,even earlier the interaction of two parts were figuratively called impregnation4 ,both fuse into one symbol1 and indeed so much the more readily1 as it probably arose as the result of analogous thoughts1 determined by a sexual complex4 ,also there occurs the idea that we must derive a male activity from the gold1 a female from the silver1 in order to get from their union that which perfects the mercury of the metals4 ,that may be the reason that1 for the above mentioned pair that is to be united1 the denotation gold and silver 7,symbol3 ,gold and ,symbol3 ,silver7 prevailed4 ,red and white man and woman 7male and female activity71 we found in the parable also when studied psychoanalytically4 ,in the 8,turba philosophorum0 8the woman is called ,magnesia1 the white1 the man is called red1 sulphur40 ,morienus says4 8,our stone is like the creation of man4 ,for first we have the union1 #b1 the corruption i4e41 the putrefaction of the seed1 #c1 the gestation1 #d1 the birth of the child1 #e1 the nutrition follows40 ,both constituents come from one root4 ,therefore the authors inform us that the stone is an only one4 ,if we call the matter 8mercury10 we therefore generally speak of a doubled mercury that yet is only one4 ,arnold 7,ros41 ,,ii1 #ag73 8,so it clearly appears that the philosophers spoke the truth about it1 although it seems impossible to simpletons and fools1 that there was indeed only one stone1 one medicine1 one regulation1 one work1 one vessel1 both identical with the white and red sulphur1 and to be made at the same time40 ,id4 7,ros41 ,i1 #f73 8,for there is only one stone1 one medicine1 to which nothing foreign is added and nothing taken away except that one separates the superfluities from it40 ,herein lies the idea of purification or washing2 it occurs again4 ,arnold 7,ros41 ,,ii1 #h73 8,now when you have separated the elements1 then wash them40 ,the idea of washing is connected with that of mechanical purification1 trituration1 dismemberment in the parable1 grinding 7mill71 and with the bath and solution 7dissolution of the bridal pair74 8,bath0 is1 on the other hand1 the surrounding vessel1 water bath4 ,arnold 7,ros41 ,i1 #i73 8,the true beginning1 therefore1 is the dissolution and solution of the stone40 ,fire can also cause a dissolution1 either by fusion or by a trituration that is similar to calcination4 ,they are all processes that put the substances in question into its purest or chemically most accessible form4 ,arnold 7,ros41 ,i1 #i73 8,the philosophical work is to dissolve and melt the stone into its mercury1 so that it is reduced and brought back to its prima materia1 i4e41 original condition1 purest form40 ,through the opening of the single substance the two things or seeds1 red and white1 are obtained4 ,but what is the 8subject0 that is put through these operations1 the matter that must be so worked out8 ,that is exactly what the alchemists most conceal4 ,they give the prima materia 7raw material7 a hundred names1 every one of which is a riddle4 ,they give intimations of interpretations but are not willing to be definite4 ,only the worthy will find the keys to the whole work4 ,the rest of the procedure can be understood only by one that knows the prima materia4 ,much is written on it and its puzzling names4 ,they are1 partly as raw material1 partly as original material1 partly as prime condition1 called among other names ,lapis philosophicus 7philosopher's stone71 aqua vit 7water of life71 venenum 7poison71 spiritus 7spirit71 medicina 7medicine71 clum 7sky71 nubes 7clouds71 ros 7dew71 umbra 7shadow71 stella signata 7marked star71 and ,lucifer1 ,luna 7moon71 aqua ardens 7fiery water71 sponsa 7betrothed71 coniux 7wife71 mater1 mother 7,eve71--from her princes are born to the king1--virgo 7virgin71 lac virginis 7virgin's milk71 menstruum1 materia hermaphrodita catholica ,solis et ,lunae 7,catholic hermaphrodite matter of sun and moon71 sputum ,lunae 7moon spittle71 urina puerorum 7children's urine71 fces dissolut 7loose stool71 fimus 7muck71 materia omnium formarum 7material of all forms71 ,venus4 ,it will be evident to the psychoanalyst that the original material is occasionally identified with secretions and excretions1 spittle1 milk1 dung1 menstruum1 urine4 ,these correspond exactly to the infantile theories of procreation1 as does the fact that these theories come to view where the phantasy forms symbols in its primitive activity4 ,it is also to be noticed that countless alchemic scribblers who did not understand the works of the 8masters0 worked with substances like urine1 semen1 spittle1 dung1 blood1 menstruum1 etc41 where the dim idea of a procreative essence in these things came into play4 ,i will have something to say on this subject in connection with the ,homunculus4 ,i should meanwhile like to refer to the close relationship of excrement and gold in myth and folklore4 ,cf4 ,note ,b at the end of this volume4 ,it is clear that for the art of gold production this mythological relationship is of importance4 ,to the action of analyzing substances before the reassembling or rebuilding1 besides washing and trituration1 belongs also putrefaction or rotting4 ,without this no fruitful work is possible4 ,i have previously mentioned that it was thought that semen must rot in order to impregnate4 ,the seed grain is subject to putrefaction in the earth4 ,but we must remember also the impregnating activity of manure if we wish to understand correctly and genetically the association rot--procreate4 ,putrefaction is one of the forms of corruption 7 breaking up7 and corruptio unius est generatio alterius 7the breaking up of one is the begetting of another74 ,arnold 7,ros41 ,i1 #i73 8,in so far as the substances here do not become incorporeal or volatile1 so that there is no more substance as such therefore destroyed you will accomplish nothing in your work40 ,the red man and the white woman1 called also red lions and white lilies1 and many other names1 are united and cooked together in a vessel1 the philosophical ,egg4 ,the combined material becomes thereby gradually black 7and is called raven or ravenhead71 later white 7swan72 now a somewhat greater heat is applied and the substance is sublimated in the vessel 7the swan flies up72 on further heating a vivid play of colors appears 7peacock tail or rainbow72 finally the substance becomes red and that is the conclusion of the main work4 ,the red substance is the philosopher's stone1 called also our king1 red lion1 grand elixir1 etc4 ,the after work is a subsequent elaboration by which the stone is given still more power1 8multiplied0 in its efficiency4 ,then in 8projection0 upon a baser metal it is able to tincture immense amounts of it to gold4 ,in the stage of projection the red tincture is symbolized as a pelican4 ,the reason for this will be given later4 ,if the main work was interrupted at the white stage1 instead of waiting for the red1 then they got the white stone1 the small elixir1 with which the base metals can be turned into silver alone4 ,we have spoken just now of the main work and the after work4 ,i mention for completeness that the trituration and purification1 etc41 of the materials1 which precedes the main work1 is called the fore work4 ,the division is1 however1 given in other ways besides4 ,armed with this explanation we can venture to look for the alchemic hieroglyphs in our parable4 ,i must beg the reader to recall the main episodes4 ,in the wanderer we have to conceive of a man who has started out to learn the secret of the great work4 ,he finds in the forest contradictory opinions4 ,he has fallen deep into errors4 ,the study1 although difficult1 holds him fast4 ,he cannot turn back 7,sec4 #a74 ,so he pursues his aim still further 7,sec4 #b7 and thinks he has now found the right authorities 7,sec4 #c7 that can admit him to the college of wisdom4 ,but the people are not at one with each other4 ,they also employ figurative language that obscures the true doctrine1 and which1 contrasted with practice1 is of no value4 7,i mention incidentally that the great masters of the hermetic art are accustomed to impress on the reader that he is not to cling to their words but measure things always according to nature and her possibilities47 ,the elders promise him indeed the revelation of important doctrines but are not willing to communicate the beginning of the work 7,sec4 #e1 #f1 preparation for the fight with the lion74 ,that is a rather amusing trait of hermetic literature4 ,we have come to the fight with the lion1 which takes place in a den4 ,the wanderer kills the lion and takes out of him red blood and white bones1 therefore red and white4 ,red and white enter later as roses1 then as man and woman4 ,i cite now several passages from different alchemistic books4 ,hohler 7,herm4 ,phil41 p4 #ia7 says1 apparently after ,michael ,meiers1 8,septimana ,philosophica03 8,the green lion a usual symbol for the material at the beginning encloses the raw seeds1 yellow hairs adorn his head this detail is not lacking in the parable1 i4e41 when the projection on the metals takes place1 they turn yellow1 golden40 ,green is the color of hope1 of growth4 ,previously only the head of the lion is gold1 his future4 ,later he becomes a red lion1 the philosopher's stone1 the king in robe of purple4 ,at any rate he must first be killed4 ,the lion that must die is the dragon1 which the dragon fighter kills4 ,thus we have seen it in the mythological parallel4 ,psychoanalysis shows us further that lion dragon father 7 parents1 etc474 ,it is now very interesting that the alchemistic symbolism interchanges the same forms4 ,we shall see that again4 ,berthelot cites 7,orig4 de l',alch41 p4 #fj7 from an old manuscript3 8,the dragon is the guardian of the temple4 ,sacrifice it1 flay it1 separate the flesh from the bones1 and you will find what you seek40 ,the dragon is1 as can be shown out of the old authors1 also the snake that bites its own tail or which on the other hand can also be represented by two snakes4 ,flamel writes on the hieroglyphic figure of two dragons 7in the #c;d chapter of his ,auslegung d4 hierogl4 ,fig47 the following3 8,consider well these two dragons for they are the beginning of the philosophy alchemy which the sages have not dared to show their own children4444 ,the first is called sulphur or the warm and dry4 ,the other is called quicksilver or the cold and wet4 ,these are the sun and the moon4 ,these are snakes and dragons1 which the ancient ,egyptians painted in the form of a circle1 each biting the other's tail1 in order to teach that they spring of and from one thing our lion64 ,these are the dragons that the old poets represent as guarding sleeplessly the golden apples in the garden of the ,hesperian maidens4 ,these are the ones to which ,jason1 in his adventures of the golden fleece1 gave the potion prepared for him by the beautiful ,medea4 ,see my explanation of the motive of dismemberment of which discourses the books of the philosophers are so full that there has not been a single philosopher1 from the true ,hermes1 ,trismegistus1 ,orpheus1 ,pythagoras1 ,artephias1 ,morienus1 and other followers up to my own time1 who has not written about these matters4 ,these are the two serpents sent by ,juno 7who is the metallic nature7 that were to be strangled by the strong ,hercules 7that is the sage in his cradle7 our wanderer1 that is to be conquered and killed in order to cause them in the beginning of his work to rot1 be destroyed and be born4 ,these are the two serpents that are fastened around the herald's staff and rod of ,mercury4444 ,therefore when these two 7which ,avicenna calls the bitch of ,carascene and the dog of ,armenia7 are put together in the vessel of the grave1 they bite each other horribly4 ,see the battle of the sons of the dragon's teeth with ,jason1 the elders in the parable1 but also the embrace of the bridal pair and the mythological parallels wrestling dragon fight winning the king's daughter1444 incest love embrace or separation of the primal parents1 etc4444 444 ,a corruption destruction and putrefaction must take place before the renewal in a better form4 ,these are the two male and female seed that are produced 444 in the kidneys and intestines 444 of the four elements40 ,the dragon1 who is killed at the beginning of the work1 is also called ,osiris by the old alchemists4 ,we are now acquainted with his dismemberment1 also his relation to lead ore4 ,flamel calls the vessel of the alchemistic operation a 8grave40 ,olympiodorus speaks in an alchemistic work of the grave of ,osiris4 ,only the face of ,osiris1 apparently wrapped up like a mummy1 is visible4 ,in the parable only the head of the lion is golden4 ,the head as the part preserved from the killing dismemberment stands probably for the organ of generation4 ,the phallus is indeed exactly what produces the procreating substance1 semen4 ,the phallus is the future4 ,the phallus was consecrated by ,isis as a memorial4 ,janus ,lacinius gives in his ,pretiosa ,margarita the following allegory4 ,in the palace sits the king decorated with the diadem and in his hand the scepter of the whole world4 ,before him appears his son with five servants and falling at his feet implores him to give the kingdom to him and the servants4 ,the author takes the thing wrong end to4 ,the gold1 king1 is assailed by the other six metals1 because they themselves wish to be gold4 ,the king is killed4 ,essentially the same thing happens as above4 ,then the son in anger1 and at the instigation of his companions1 kills his father on the throne4 ,he collects the father's blood in his garment4 ,a grave the lion's den1 the grave is dug1 into which the son intends to throw the father1 but they both fall in4 ,cf4 the dangerous walk of the wanderer on the wall1 ,section #h1 where the people fall off4 ,the son makes every effort to get out again1 but some one comes who does not permit it4 ,symbolism of obstruction1 the locked door1 etc41 in the parable4 ,the grave changes imperceptibly into the vessel where the bridal pair--with ,lacinius they are father and son instead of mother and son--are united and securely locked in4 ,when the whole body is dissolved the bones are thrown out of the grave4 ,they are divided into nine dismemberment1 the dissolved substance is cooked nine days over a gentle fire till the black appears4 ,again it is cooked nine days until the water is bright and clear4 ,the black1 with its water of life in the parable the mill water is black is cooked nine days till the white earth of the philosophers appears4 ,an angel throws the bones on the purified and whitened earth1 which is now mixed with its seeds4 ,they are separated from water in a strong fire4 ,finally the earth of the bones becomes red like blood or ruby4 ,then the king rises from his grave full of the grace of ,god1 quite celestial1 with grand mien1 to make all his servants kings4 ,he places golden crowns on the heads of his son and the servants4 ,as bearers of both seeds1 male and female1 the lion is androgynous4 ,actually the subject 7i4e41 the first material7 is conceived as twofold1 bisexual4 ,it is called by names that mean the two sexes1 it is also called 8hermaphrodite40 ,it is represented as rebis 7res bina double thing71 as a human with a male and a female head standing on a dragon4 ,from the conquered dragon 7lion7 comes forth the ,double4 ,the substance is also called ,mercurius2 his staff bears the two antagonistic serpents mentioned by ,flamel4 ,in the parable also appears an hermaphrodite1 the being 7,sec4 #h7 which the wanderer cannot distinguish1 whether it be a man or a woman4 ,it is the original substance1 ,mercury1 8our hermaphrodite40 ,in ,section #i of the parable1 and also later1 red and white appear in roses4 ,the white and the red tincture are often in alchemy compared to white and red roses4 ,in ,section #i the wanderer comes to those houses where people work alone or by twos4 ,they work in a slovenly fashion4 ,the alchemistic quacks are generally called 8bunglers0 and 8messy cooks0 by the masters of the art4 ,these are the ones who do not work according to the 8possibilities of nature10 which is1 nevertheless1 the touchstone of all right production4 ,the garden 7,sec4 #aj1 #aa7 is one of the 8rose gardens0 of which1 e4g41 the alchemist1 ,michael ,meier1 likes to speak4 ,there are difficulties in uniting the red youths with the white maidens4 ,a wall separates them4 ,the wanderer removes the obstruction in unlocking the door4 ,that may indicate a chemical unlocking1 by which the bodies are chemically brought nearer together4 ,the wanderer comes to a mill 7,sec4 #aa74 ,the mill naturally indicates the already mentioned trituration of the substance4 ,it has1 however1 also reference to fermentation and in particular to that by means of meal4 ,rulandus 7,lex41 pp4 #baa ff41 s4 v4 ,fermentum73 8,ferment is elixir1 leaven1 or yeast as it is called2 it makes porous the body that swells up and the spirit finds a place in it so that it becomes fit to bake4 ,as now the meal is not yeast1 but meal and water mill water and the whole dough is thoroughly leavened and real yeast1 so also the lapis stone is itself the ferment1 yet gold and mercury are also called ferment40 ,now begins the main work--marriage1 prison1 embrace1 conception1 birth1 transfiguration--to which the rest of the parable is devoted4 ,the prison is the philosophic egg4 ,it is also called 8,athanor1 a sieve1 dunghill1 bain-marie 7double cooker71 a kiln1 round ball1 green lion1 prison1 grave1 brothel1 vial1 cucurbit40 ,it is just like the belly and the womb1 containing in itself the true1 natural warmth 7to give life to our young king74 ,the warmth that is used must first be gentle1 8like that after the winter02 it must be stronger like the sun in spring1 in summer cf4 the seasons in our parable4 7,flamel1 pp4 #ej ff47 ,daustenius 7,ros41 ,,vii73 8444 ,and this thing can be a symbol of a woman's belly1 which1 when she has conceived1 will immediately close the womb40 ,id4 7,ros41 ,,vii73 8,therefore1 when you have put them 7the white woman and the red man7 in their vessel1 then close it as fast as possible44440 ,seal of ,hermes4 ,id4 7,ros41 ,,viii73 8,therefore that you arrange the substances right and fine1 and regulate your work well1 and marry consanguineous matter with masses acting consanguineously44440 ,incest4 ,id4 7,ros41 ,,vii73 8,so now this is our solution1 that you marry the ,gabricum with the ,beja1 which when he lies with the ,beja1 dies immediately and is changed into her nature4 ,although the ,beja is a woman1 still she improves the ,gabricum because he is come out of her40 ,death of the bridegroom son4 ,it should be remembered in this connection that all metals or all substances generally--consequently also the ,symbol3 ,sun--come forth from the 8mother10 the primal substance ,symbol3 ,mercury4 ,in a 8,vision0 of ,daustenius1 the king is to return into his mother's womb in order to be procreated afresh4 ,the king 8goes into his bedroom and unexpectedly is fired with a great desire for coition1 and goes to sleep at once1 and has lain with a surpassingly beautiful maiden1 who was a daughter of his mother0 weakened form of mother incest4 ,later the vision says1 8,the woman1 however1 incloses her man1 as a mother1 quite carefully in the innermost part of her body40 ,the bodies inclosed in the vessel fall to pieces and are partly volatile4 ,the vapors soul return1 however1 into the bodies4 ,there conception takes place4 ,daustenius ,ros4 ,,ix43 8444 ,from that are airy spirits come1 that with each other rise into the air1 and there have conceived life1 that is blown into them by their dampness1 as the human being has life from air1 by which it increases4444 ,for life of all natural things depends upon the blowing in of air40 ,the bestowing of life by a blowing in of air plays a great part in myths4 ,also there occurs quite frequently special impregnations by air and wind4 ,it is a primitive impregnation theory1 that is found also in the ideas of children4 ,children think of the blowing in of air into the anus as a natural sexual theory4 ,i know several cases where this practice is carried out with emphasis on the erotic under the pretense of 8playing doctor40 ,a child once told what papa and mamma do when they are alone2 they put their naked backsides together and blow air into each other4 ,another infantile theory explains impregnation by the swallowing of an object4 ,in myths and fairy lore this motive occurs with extraordinary frequency4 ,to the swallowing as conception1 corresponds defecation as parturition4 ,incidentally we should note that the bodies in the philosophic egg turn actually into a rolling1 stinking1 black mass1 which is expressly called dung by many authors4 ,the water is also called urine4 ,the prima materia is also called urine4 ,in the philosophical egg the white woman swallows the red man1 man-eating motive4 7,stucken47 ,liber ,apocal4 ,hermetis 7,cited by ,hohler1 p4 #aje f473 8444 ,therefore the philosophers have married this tender young maiden to ,gabricus1 to have them procreate fruit1 and when ,gabricus sleeps he dies4 ,the ,beja i4e41 the white maiden has swallowed him and consumed him because of her great love40 ,now as to the intra-uterine nourishment of the fetus by means of the water of life3 ,daustenius ,ros4 vi43 8444 ,the fruit in the womb is nourished only by the mother's blood40 ,id4 7,ros4 x73 8,without seeds no fruit can grow up for thee3 ,first the seed dies2 then wilt thou see fruit4 ,in the stomach the food is cooked tender ,from which the limbs draw the best to themselves4 ,when too the seed is poured into the womb ,then the womb stays right tenderly closed4 ,the menstruum does not fail the fruit for nourishment ,till it at the proper time comes to the light of day40 ,later he says 7,id41 ,,xi73 8,lay the son by her that she suckle him40 ,the water of life is therefore also the milk4 ,the new king is born1 and now he and his consort appear in priceless garments 7cf4 ,section #ah of the parable74 ,the color change of the substance is expressed by means of the change of garments1 like peacock's tail1 rainbow4 ,the process goes from black through gray to white1 yellow1 red1 purple4 ,the end is reached with purple4 ,the wanderer at the end describes the virtues of the philosopher's stone4 ,we have already compared the great elixir with soma4 ,in the old alchemistic book1 which bears the name of the ,persian magician1 ,osthanes 7,berthelot1 ,orig41 p4 #eb71 the divine water heals all maladies4 ,water of life1--elixir of life4 ,many readers will shake their heads over the psychoanalytic exposition of the parable4 ,the gross development of sexuality and the dipus complex may seem improbable to him4 ,the alchemistic hieroglyphic has now in unexpected manner shown after all1 that these surprising things were not read into the parable by psychoanalysis1 but rightly found in it1 even though psychoanalysis has not by any means exhausted the contents of the parable4 ,what might at first have appeared to be bold conjecture1 as for example1 killing of the father1 incest with the mother1 the conception of the red blood and white bones as man and woman1 the excrementitious substance as procreative1 the prison as the uterus1 has all been shown to be in use as favorite figurative expression among the alchemistic authors4 ,the alchemists like to dwell on the process of procreation1 and on infantile sexual theories4 ,the deep interest that they show in these matters1 and without which they would not have used them so much in their hieroglyphics1 the meaning that these things must have1 in order to be regarded as worthy to illustrate the processes of the great work1 and finally1 the meaning that in some form or other they actually have in the emotional life of every man1 all of this makes it evident that the line of imaginative speculations with which we have become acquainted1 deserves independent treatment4 ,in practice there was a fission1 and procreation becomes an independent problem for alchemists4 ,yet the followers of the art did learn from nature1 in order that their art might follow the works of nature even to improve on her2 what wonder then if many of them set themselves to the artificial creation--generation--of man8 ,yet the belief in generatio equivoca has not long been dead4 ,must it not have seemed somehow possible1 in view of the supposed fact that they saw insects develop out of earth1 worms out of dung1 etc41 that they should by special artificial interposition1 be able to make higher forms of life come out of lifeless matter8 ,and of all the substances not one was indeed completely lifeless for the 8animated0 metals even1 grew and increased4 ,in short1 if we regard the matter somewhat more closely1 it is after all not so extraordinary that they made serious attempts to create the homunculus4 ,generally ,paracelsus is regarded as the author of the idea1 which to the somewhat uncritical1 could not1 in my opinion1 help being in the air4 ,there are different views regarding the part played by ,paracelsus4 ,the instructions that he gives for the production of the homunculus are found in a work 7,de natura rerum7 whose authorship is not settled4 ,and supposing that ,paracelsus was the writer1 it must be considered whether he does not lay before the inquisitive friend to whom the work is dedicated merely a medley of oddities from the variegated store that he had collected from all sources on his travels among vagrant folk4 ,we must accept the facts as we find them2 the question as to whether it was ,paracelsus or not would be idle4 ,enough that there is a book by some writer who describes the work and describes it in such a way that nave scholarship could have thought it quite consistent4 ,the idea as such has appeared conceivable to us4 ,its form in the book mentioned appears clearly determined by alchemistic ideas4 ,the reader will immediately perceive it himself as ,i give here some passages from the book4 7,cf4 the ,strassb4 ,folio ,ausg4 des ,paracelsus1 ,vol4 ,i1 pp4 #hha-hhd47 ,a consideration of the production of the homunculus appears important to me because it shows the main content of alchemistic ideas in enlarged form and complete development1 a content that gives1 moreover1 the very thing that psychoanalysis would here look for4 ,paracelsus begins with the fact that putrefaction transforms all things into their first shape and is the beginning of generation and multiplication4 ,the spagiric ,one of the names for alchemy4 ,from 7separate71 and 7unite74 art is able to create men and monsters4 ,such a monster is the ,basilisk4 8,the ,basilisk0 grows and is born out of and from the greatest impurity of women1 namely from the menstrua and from the blood of sperm that is put into a glass and cucurbit1 and putrefied in a horse's belly4 ,in such putrefaction is the ,basilisk born4 ,whoever is so daring and so fortunate as to make it or to take it out or again to kill it1 who does not clothe and protect himself before with mirrors8 ,i advise no one but ,i wish to give sufficient warning4 ,many fables about the ,basilisk were then current4 ,the belief1 too1 was general that this terrible animal was produced from a hen's egg4 ,herein lies1 again1 the idea of unnatural procreation4 444 ,now the generation of the homunculus is not to be forgotten4 ,for there is something in it1 notwithstanding that it has till now been kept in mystery and concealed1 and that not a little doubt and question there was among some of the old philosophers1 whether it was possible for art and nature that a man should be born outside a woman's body and a natural mother4 ,to which ,i give the answer that it is in no way contrary to the spagiric art and nature1 but is quite possible2 but how such accomplishment and occurrence may be1 is by the following procedure3 ,namely that the semen of a man is putrefied in a closed cucurbit per se1 with the greatest putrefaction in a horse's belly for #dj days or until it comes to life and moves and stirs1 which is easily to be seen4 ,horse's belly by metonomy for horse's dung4 ,horse manure or dung was an easily procured material that served the purpose of keeping warm at an even mild and moist heat a vessel that was put into it4 ,horse manure is then finally the gentle 8moist heat0 in general engendered by any means4 ,in the preceding case surely the narrower meaning of animal belly or dung should not be overlooked4 ,here indeed this belly with its moist warmth has to act as an equivalent for a uterus4 ,after such a time it will look something like a man but transparent without a body4 ,so after this it is daily fed whitish 7weisslich7 with the ,arcano sanguinis humani the water of life that nourishes the ftus and nourished about #dj weeks and kept in the even warmth of a horse's belly4 ,a real live human child will come forth with all members like another child that is born of a woman but much smaller4 ,we call it homunculus and it should then be brought up just like another child with great diligence and care till it comes to its days of understanding4 ,that is now the highest and greatest mystery that ,god has let mortal and sinful man know4 ,for it is a miracle and magnale ,dei1 and a mystery above all mystery and should also be kept a mystery fairly till the judgment day1 as then nothing will stay hidden1 but all will be revealed4 8,and although such a thing has hitherto been hidden from natural man1 it has not been hidden from the fauns and the nymphs and giants1 but has been revealed for a long time2 whence they too1 come4 ,for from such homunculi1 when they come to the age of manhood come giants1 dwarfs and other similar great wonder people1 ,just like ,genesis vi1 #d that were used for a great tool and instrument1 who had a great mighty victory over their enemies and knew all secret and hidden things that are for all men impossible to know4 ,for by art they received their life1 through art they received body1 flesh1 bone and blood1 through art were they born4 ,therefore the art was embodied and born in them and they had to learn it from no one1 but one must learn from them4 ,for because of art are they there and grown up like a rose or flower in the garden and are called the children of fauns and nymphs because that they with their powers and deeds1 not to men but to spirits are compared40 ,it is characteristic that ,paracelsus passes immediately to the production of metals4 ,in the description of the generation of the homunculus the power of rotting material has been pointed out4 ,there is clearly evident a feeding with a magisterium from blood 7water of life7 corresponding to the intrauterine alimentation4 ,we note that from the homunculi come giants and dwarfs and wonderful beings4 ,the idea of palingenesis appears to have no little significance for the existence of the homunculus production4 ,they imagine that a dead living being could be restored1 at least in a smokelike image1 if they carefully collected all its parts1 triturated them and treated the composition in a vessel with the proper fire4 ,then there would appear after a time1 like a cloud of smoke1 the faint image of the former being1 plant1 bird1 man4 ,the clouds vanish if the heating is interrupted4 ,further it would be possible1 even if more difficult1 to pass beyond this mere adumbration1 and cause the former being to arise again from the ashes1 fully alive4 ,in the recipes for this an important rle is regularly played by horse manure or some other rotting substance4 ,many authors tell fables of all sorts of wonderful experiments that they have made4 ,one tells that he has reduced a bird to ashes and made it live again1 another will have seen in his retort and coming from the moldering corpse of a child its shadow image1 etc4 ,we see here in actuality the mythical motive of dismemberment and revivification expressed in a nave practice4 ,it is quite noticeable that this practice follows the same lines as the mythical representation4 ,all the constituent parts of the body that is cut into little pieces must be carefully collected and put in a vessel and 7generally7 cooked4 ,the human child as result of cooking or else of a similar process in a vessel1 is not infrequent in primitive myths4 ,i could mention a ,zulu myth 7,frobenius1 ,zeitalt4 d4 ,sonneng41 ,i1 p4 #bcg7 of a formerly barren woman4 ,it was said that she should catch a drop of blood in a pot1 cover it up and set it by for eight months1 and should open it in the ninth month4 ,the woman did as she was advised and found a child in the pot4 ,the drop of blood1 be it noted1 came from herself4 ,the numerous whale dragon myths 7,frobenius7 where it is very hot inside of the whale1 belong here in motive4 ,from the whale's belly comes indeed the baked young 7sun7 hero4 ,who moreover generally gets nourishment in the whale-dragon's belly4 ,nutritio4 ,heart motive according to ,frobenius4 ,it is interesting that the idea of cooking human beings occurs very clearly in a well analyzed case of dementia precox4 7,spielrein in ,jb4 ps4 ,f41 ,ill1 pp4 #ceh ff47 ,in the strongly regressive phantasies of the invalid1 fragments of all sorts of things are cooked or roasted and the ashes can become men4 ,a very interesting variant of the infantile theories of procreation of the living in dung is found in the book1 8,de ,homunculis et ,monstris0 7,vol4 ,,ii1 pp4 #bgh ff4 of the ,strassburg edition of the works of ,paracelsus74 ,it is there maintained that by sodomy as well as by pederasty 7specifically coitus in anum and also in os is meant7 the generation of a monster is possible4 ,as they did with alchemy in general1 so charlatans also made use of the production of the homunculus4 ,their business was based on the great profits that were offered by the possession of a homunculus and that are equivalent to those of mandrake alum4 ,mandrake alum gave a certain impetus to the development of the homunculus idea and practice4 ,it can be shown that secrets of procreation seem partly to underlie this also4 ,it is easy to show the possibility that many a duffer was led toward the production of the homunculus by erroneous interpretation of the procreation symbolism occurring in the alchemistic writings4 ,it was merely necessary1 in their limitations1 to take literally one or another of the methods4 ,in this way there actually occurred the most ludicrous blunders4 ,because the philosopher's egg was mentioned1 they took eggs as the actual subject4 ,because the spermatic substance and seeds were mentioned they thought that the prima materia was human semen1 and so arose the school of seminalists4 ,and because it was written of the subject that it was to be found wherever men dwell1 and that it was a little despised thing which men threw away not realizing its worth1 and because they thought of putrefaction as such1 they thought to find the real substance in human excrement1 and so the school of stercoralists was founded4 ,from the belief in the healing and wonderworking power of excrement sprang moreover the famous filth pharmacy1 that was held in no little esteem4 ,the homunculus topic is exceedingly interesting4 ,unfortunately ,i cannot in the space of this book go into it thoroughly4 ,i shall do so in another place4 ,section ,,iii4 ,the ,hermetic ,art4 ,any one that makes a thorough study of the alchemistic literature must be struck with the religious seriousness that prevails in the writings of the more important authors4 ,every 8master0 who enjoyed the highest honor among his fellows in the hermetic art has a certain lofty manner that keeps aloof from the detailed description of chemical laboratory work1 although they do not depart from the alchemistic technical language4 ,they obviously have a leaning toward some themes that are far more important than the production of a chemical preparation can be1 even if this is a tincture with which they can tinge lead into gold4 ,looking forth to higher nobler things1 these authors1 whose homely language frequently touches our feelings deeply1 make the reader notice that they have nothing in common with the sloppy cooks who boil their pots in chemical kitchens1 and that the gold they write about is not the gold of the multitude2 not the venal gold that they can exchange for money4 ,their language seems to sound as if they said1 8,our gold is not of this world40 ,indeed they use expressions that can with absolute clearness be shown to have this sense4 ,authors of this type did not weary of enjoining on the novices of the art1 that belief1 scripture and righteousness were the most important requisites for the alchemistic process4 ,with the sloppers it was indeed a prime question1 how many and what kinds of stoves1 retorts1 kettles1 crucibles1 ores1 fires1 etc41 in short1 what necessary implements they needed1 for the great work4 ,he whose eyes are open needs no special hints to see1 in reading1 that the so-called alchemistic prescriptions did not center upon a chemical process4 ,a faint notion of the circumstance that even in their beginnings1 alchemistic theories were blended with cosmogonic and religious ideas1 must make it quite evident that1 for example1 in the famous ,smaragdine ,tablet of ,hermes ,its real author is unknown4 a noble pillar of alchemy1 something more must be contained than a mere chemical recipe4 ,the language of the ,smaragdine tablet is notoriously the most obscure that the hermetic literature has produced2 in it there are no clear recommendations to belief or righteousness2 and yet ,i think that an unprejudiced reader1 who was not looking specially for a chemical prescription1 would perceive at least a feeling for something of philosophy or theology4 #a4 ,verum1 sine mendacio1 certum et verissimum3 #b4 ,quod est inferius est sicut quod est superius1 et quod est superius est sicut quod est inferius1 ad perpetranda also3 penetranda1 praeparanda miracula rei unius4 #c4 ,et sicut res omnes fuerunt ab uno1 meditatione unius3 sic omnes res natae fuerunt ab hac una re1 adaptatione adoptione44 #d4 ,pater ejus est ,sol1 mater ejus est ,luna4 #e4 ,portavit illud ventus in ventre suo4 #f4 ,nutrix ejus terra est4 #g4 ,pater omnis ,telesmi totius mundi est hic4 #h4 ,virtus ejus integra est1 si versa fuerit in terram4 #i4 ,separabis terram ab igne1 subtile ab spisso1 suaviter1 magno cum ingenio4 #aj4 ,ascendit a terra in coelum1 iterumque descendit in terram1 et recipit vim superiorum et inferiorum4 #aa4 ,sic habebis ,gloriam totius mundi4 ,ideo fugiet a te omnis obscuritas4 ,haec est totius fortitudinis fortitudo fortis1 quia vincet omnem rem subtilem1 omnemque solidam solidum penetrabit4 #ab4 ,sic mundus creatus est4 #ac4 ,hinc erunt adaptationes mirabiles1 quarum modus est hic4 #ad4 ,itaque vocatus sum ,hermes ,trismegistus1 habens tres partes philosophiae totius mundi4 #ae4 ,completum est quod dixi de operatione ,solis4 ,translation3 #a4 ,it is true1 without lies and quite certain4 #b4 ,what is lower is just like what is higher1 and what is higher is just like what is lower1 for the accomplishment of the miracle of a thing4 #c4 ,and just as all things come from one and by mediation of one1 thus all things have been derived from this one thing by adoption4 #d4 ,the father of it is the sun1 the mother is the moon4 #e4 ,the wind has carried it in his belly4 #f4 ,the earth has nourished it4 #g4 ,it is the father cause of all completion of the whole world4 #h4 ,his power is undiminished1 if it has been turned towards the earth4 #i4 ,you will separate the earth from fire1 the fine from the coarse1 gently and with great skill4 #aj4 ,it ascends from the earth to the sky1 again descends to the earth1 and receives the powers of what is higher and what is lower4 #aa4 ,thus you will have the glory of the whole world1 and all darkness will depart from you4 ,it is the strength of all strength1 because it will conquer all the fine and penetrate all the solid4 #ab4 ,thus the world was created4 #ac4 ,from this will be wonderful applications of which it is the pattern4 #ad4 ,and so ,i have been called ,hermes1 thrice greatest1 possessing three parts of the knowledge of the whole world4 #ae4 ,finished is what ,i have said about the work of the sun4 ,sun and gold are identical in the hieroglyphic mode of expression4 ,whoever seeks only the chemical must therefore read3 ,the work of gold1 the production of gold2 and that is what thousands and millions have read4 ,the mere word gold was enough to make countless souls blind to everything besides the gold recipe that might be found in the ,smaragdine tablet4 ,but surely there were alchemistic masters who did not let themselves be blinded by the word gold and sympathetically carried out still further the language of the ,smaragdine tablet4 ,they were the previously mentioned lofty-minded men4 ,the covetous crowd of sloppers1 however1 adhered to the gold of the ,smaragdine tablet and other writings and had no appreciation of anything else4 ,for a long time alchemy meant no more for modern historians4 ,the fact that modern chemical science is sprung from the hermetic works1--as the only branch at present clearly visible and comprehensible of this misty tree of knowledge1--has had for result that in looking back we have received a false impression4 ,chemical specialists have made researches in the hermetic art and have been caught just as completely in the tangle of its hieroglyphics as were the blind seekers of gold before them4 ,the hermetic art1 or alchemy in the wider sense1 is not exclusively limited to gold making or even to primitive chemistry4 ,it should1 however1 not be surprising to us who are acquainted with the philosophical presuppositions of alchemy1 that in addition to the chemical and mechanical side of alchemy a philosophical and religious side also received consideration and care4 ,i think1 however1 that such historical knowledge was not at all necessary to enable us to gather their pious views from the religious language of many masters of the hermetic art4 ,however1 this nave childish logic was a closed book to the chemists who made historical researches4 ,they were hindered by their special knowledge4 ,it is far from my purpose to desire in the least to minimize the services that a ,chevreul or a ,kopp has performed for the history of chemistry2 what ,i should like to draw attention to is merely that the honored fathers of the history of chemistry saw only the lower--8inferius0--and not the higher--8superius0--phase of alchemy1 for example1 in the ,smaragdine tablet2 and that they used it as the type of universal judgment in such a way that it needed a special faculty for discovery to reopen a fountain that had been choked up4 ,i now realize that the poets have been more fortunate than the scientists4 ,thus ,wieland1 who1 for example1 makes ,theophron say in the ,musarion 7,book ,,ii73 ,the beautiful alone ,can be the object of our love4 ,the greatest art is only to separate it from its tissue 444 ,for it the soul nothing mortal suffices1 ,yea1 the pleasure of the gods cannot diminish a thirst ,that only the fountain quenches4 ,so my friends ,that which other mortals lures like a fly on the hook ,to sweet destruction ,because of a lack of higher discriminative art ,becomes for the truly wise ,a ,pegasus to supramundane travel4 ,but the poets usually speak only in figures4 ,i will therefore rest satisfied with this one example4 ,the service of having rediscovered the intrinsic value of alchemy over and above its chemical and physical phase1 is to be ascribed probably to the ,american1 ,ethan ,allen ,hitchcock1 who published his views on the alchemists in the book1 8,remarks upon ,alchemy and the ,alchemists10 that appeared in ,boston in #aheg1 and to the ,frenchman1 ,n4 ,landur1 a writer on the scientific periodical 8,l',institut10 who wrote in #ahfh in similar vein in the organ 8,l',institut10 #ast ,section1 ,vol4 ,,xxxvi1 pp4 #bgc ff41 though ,i do not know whether he wrote with knowledge of the ,american work4 ,landur's observations are reported by ,kopp 7,alch41 ,,ii1 p4 #aib71 but he does not rightly value their worth4 ,it need not be a reproach to him4 ,he undertook as a chemical specialist a work that would have required quite as much a psychologist1 a philosopher or a theologian4 ,the discoveries made by the acute ,hitchcock are so important for our analysis1 that a complete exposition of them cannot be dispensed with4 ,i should like better to refer to ,hitchcock's book if it were not practically inaccessible4 ,we have heard that the greatest stumbling block for the uninitiated into the hermetic art lay in the determination of the true subject1 the prima materia4 ,the authors mentioned it by a hundred names2 and the gold seeking toilers were therefore misled in a hundred ways4 ,hitchcock with a single word furnishes us the key to the understanding of the hermetic masters1 when he says3 ,the subject is man4 ,we can also avail ourselves of a play on words and say the subject or substance is the subject4 ,the uninitiated read with amazement in many alchemists that 8our subjectum10 that is1 the material to be worked upon1 is also identical with the vessel1 the still1 the philosopher's egg1 etc4 ,that becomes intelligible now4 ,hitchcock writes 7,h4 ,a41 p4 #aag7 very pertinently3 8,the work of the alchemists was one of contemplation and not a work of the hands4 ,their alembic1 furnace1 cucurbit1 retort1 philosophical egg1 etc41 etc41 in which the work of fermentation1 distillation1 extraction of essences and spirits and the preparation of salts is said to have taken place was ,man1--yourself1 friendly reader1--and if you will take yourself into your own study and be candid and honest1 acknowledging no other guide or authority but ,truth1 you may easily discover something of hermetic philosophy2 and if at the beginning there should be #8fear and trembling' the end may be a more than compensating peace40 ,the alchemist ,alipili 7,h4 ,a41 p4 #cd7 writes3 8,the highest wisdom consists in this1 for man to know himself1 because in him ,god has placed his eternal ,word4444 ,therefore let the high inquirers and searchers into the deep mysteries of nature learn first to know what they have in themselves1 and by the divine power within them let them first heal themselves and transmute their own souls1 444 if that which thou seekest thou findest not within thee1 thou wilt never find it without thee4 ,if thou knowest not the excellency of thine house1 why dost thou seek and search after the excellency of other things8 ,the universal ,orb of the world contains not so great mysteries and excellences as does a little man formed by ,god in his own image4 ,and he who desires the primacy amongst the students of nature1 will nowhere find a greater or better field of study than himself4 ,therefore will ,i here follow the example of the ,egyptians and 444 from certain true experience proclaim1 ,o ,man1 know thyself2 in thee is hid the treasure of treasures40 ,a seminalist has concluded from this that the prima materia is semen1 a stercoralist1 that it is dung4 ,george ,ripley describes the subject of the philosopher's stone as follows3 8,for as of one mass was made the thing1 ,right must it so in our praxis be1 ,all our secrets of one image must spring2 ,in philosophers' books therefore who wishes may see1 ,our stone is called the less-world1 one and three40 ,the stone is therefore the world in little1 the microcosm1 man2 one1 a unity1 three1 ,symbol3 ,mercury mercury1 ,symbol3 ,sulphur sulphur1 ,symbol3 ,salt salt1 or spirit1 soul1 body4 ,dichotomy also appears1 mercury and sulphur1 which can then generally be rendered soul and body4 ,one author says1 8,we must choose such minerals as consist of a living mercury and a living sulphur2 work it gently1 not with haste and hurry40 ,cf4 ,tabula ,smaragdina #i1 8suaviter0 444 ,hitchcock 7,h4 ,a41 p4 #db73 8,the #8one' thing of the alchemists is above all man1 according to his nature as a nature essentially and substantially one4 ,but if the authors refer to man phenomenally they speak of him under different names1 indicating different states as he is before or after #8purification' or they refer to his body1 his soul or his spirit under different names4 ,sometimes they speak of the whole man as mercury1 444 and then by the same word perhaps they speak of something special1 as our mercury which has besides1 a multitude of other names 444 although men are of diverse dispositions and temperaments1 some being angelic and others satanic1 yet the alchemists maintain with ,st4 ,paul that #8all the nations of men are of one blood1' that is1 of one nature4 ,and it is that in man by which he is of one nature which it is the special object of alchemy to bring into life and activity2 that by whose means1 if it could universally prevail1 mankind would be constituted into a brotherhood40 ,the alchemist says that a great difficulty at the outset of the work is the finding or making of their necessarily indispensable mercury1 which they also call green lion1 mercurius animatus1 the serpent1 the dragon1 acid water1 vinegar1 etc4 ,what is this mysterious mercury1 susceptible to evolution1 lying in mankind1 common to all1 but differently worked out8 ,hitchcock answers1 conscience4 ,conscience is not equally 8pure0 with all men1 and not equally developed2 the difficulty of discovering it1 of which the alchemists tell1 is the difficulty of arousing it in the heart of man for the heart's improvement and elevation4 ,the starting point in the education of man is indeed to awaken in his heart an enduring1 permanent sense of the absolutely right1 and the consistent purpose of adhering to this sense4 ,it is above all one of the hardest things in the world 8to take a man in what is called his natural state1 ,st4 ,paul's natural man1 after he has been for years in the indulgence of all his passions1 having a view to the world1 to honors1 pleasures1 wealth1 and make him sensible of the mere abstract claims of right1 and willing to relinquish one single passion in deference to it40 ,surely that is the one great task of the educator2 if it be accomplished1 the work of improvement is easy and can properly be called mere child's play1 as the hermetics like to call the later phases of their work4 7,h4 ,a41 pp4 #de ff47 ,no one is so suspicious and so sensitive as those whose conscience is not sensitive enough4 ,such people who wander in error themselves1 are like porcupines3 it is very difficult to approach them4 ,the alchemists have suitable names for them as arsenic1 vipers1 etc41 and yet they seek in all these substances1 and in antimony1 lead1 and many other materials1 for a true mercury that has just as many names as there are substances in which it is found2 oil1 vinegar1 honey1 wormwood1 etc4 ,under all its names mercury is still1 however1 a single immutable thing4 ,it was also called an incombustible sulphur for whoever has his conscience once rightly awakened1 has in his heart an endlessly burning flame that eats up everything that is contrary to his nature4 ,this fire that can burn like 8poison0 is a powerful medicine1 the only right one for a 7morally7 sick soul4 ,conscience in the crude state is generally called by the alchemists 8common quicksilver0 in contrast to 8our quicksilver40 ,to replace the first by the second and1 according to the demands of nature1 not forcibly1 is the one great aim that the hermetics follow4 ,this first goal is a preparation for a further work4 ,whither this leads we can represent in one word--8,god0--and even here we may be struck with the 8circular0 character of the whole hermetic work1 since the heavenly mercury that is necessary to the preliminary work1 to the purification1 is yet itself a gift of ,god2 the beginning depends on the end and presupposes it4 ,the symbol of the prima materia is not without purpose a snake that has its tail in its mouth4 ,i cannot1 in anticipation1 enter into the problem that arises in this connection2 only let it be understood in a word that the end can soar beyond the beginning as an ideal4 ,what is to be done with the messenger of heaven1 mercury1 or conscience1 when it has been discovered8 ,several alchemists give the instruction to sow the gold in mercury as in the earth1 8philosophic gold0 that is also called ,venus-love4 ,often the ,new ,testament proves the best commentary on the hermetic writings4 ,in ,corinthians ,,iii1 #i1 ff41 we read3 8,ye are ,god's husbandry1 ye are ,god's building4 ,according to the grace of ,god which is given unto me as a wise master builder1 ,i have laid the foundation and another buildeth thereupon4 ,for other foundation can no man lay than that is laid1 which is ,jesus ,christ4 ,now if any man build upon this foundation gold1 silver1 precious stones1 hay1 stubble4444 ,every man's work shall be made manifest 444 because it shall be revealed by fire2 and the fire shall try every man's work of what sort it is40 ,and ,galatians ,,vi1 #g ff43 8,for whatsoever a man soweth1 that shall he also reap4 ,for he that soweth to his flesh shall of the flesh reap corruption2 but he that soweth to the ,spirit shall of the ,spirit reap life everlasting4 ,and let him not be weary in well doing2 for in due season we shall reap if we faint not40 ,the spirit to which it is sowed there is ,symbol3 ,mercury1 mercury1 and the gold that will come out is to be proved in the fire4 ,the alchemists speak of men very often as of metals4 ,before ,i cite from the work of ,johann ,isaak ,hollandus on lead1 ,i call to mind that lead1 ,symbol3 ,saturn1 bears the name of ,saturn4 ,the writing of ,hollandus could quite as well be called a treatise on mankind as on lead4 ,to understand this better1 be it added that man in a state of humility or resignation must specially be associated with lead1 the soft1 dark metal4 ,the publisher of the ,english translation of ,j4 ,i4 ,hollandus1 which is dated #afgj1 addresses the reader as follows3 8,kind reader1 the philosophers have written much about their lead1 which as ,basilus has taught1 is prepared from antimony2 and ,i am under the impression that this saturnine work of the present philosopher1 ,mr4 ,johann ,isaak ,hollandus1 is not to be understood of common lead 444 but of the lead of the philosophers40 ,and in ,hollandus himself we read3 8,in the name of ,god1 ,amen4--,my child1 know that the stone called the ,philosopher's ,stone comes from ,saturn4 ,and know my child as a truth that in the whole vegetable work vegetable on account of the symbolism of the sowing and growing there is no higher or greater secret than in ,saturn4 ,cf4 the previously cited passage from ,alipili4 ,for we find1 ourselves1 in common gold not the perfection that is to be found in ,saturn1 for inwardly he is good gold4 ,in this all philosophers agree2 and it is necessary only that you reject everything that is superfluous1 then that you turn the within outward1 which is the red2 then it will be good gold4 ,h4 ,a41 p4 #gd1 notes that ,hollandus himself means the same as ,isaiah ,l1 #af4 #8,wash you1 make you clean2 put away the evil of your doings from before mine eyes1' etc4 ,gold cannot be made so easily of anything as of ,saturn1 for ,saturn is easily dissolved and congealed1 and its mercury may be more easily extracted from it40 ,that means therefore that the conscience easily develops after the destruction of superfluities or obstacles in the plastic lead man4 8,and this mercury extracted from ,saturn is purified and sublimated1 as mercury is usually sublimed4 ,i tell thee1 my child1 that the same mercury is as good as the mercury extracted from gold in all operations40 ,herein lies1 according to ,h4 ,a41 an allusion to the fact that all men are essentially of one nature1 inasmuch as the image of ,god dwells in them all4 8,all these strange parables1 in which the philosophers have spoken of a stone1 a moon1 a stove1 a vessel1 all of that is ,saturn i4e41 all of that is spoken of mankind for you may add nothing foreign1 outside of what springs from himself4 ,there is none so poor in this world that he cannot operate and promote this work4 ,for ,luna may be easily made of ,saturn in a short time here ,luna1 silver1 stands for the affections purified2 and in a little time longer ,sol may be made from it4 ,by ,sol here ,i understand the intellect1 which becomes clarified in proportion as the affections become purified4444 ,in ,saturn is a perfect mercury2 in it are all the colors of the world1 that is1 the whole universe in some sense lies in the nature of man1 whence have proceeded all religions1 all philosophies1 all histories1 all fables1 all poesy1 all arts and sciences40 7,p4 #gg47 ,artephius ,hapso3 8,without the antimonial vinegar conscience no metal man can be whitened inwardly pure4444 ,this water is the only apt and natural medium1 clear as fine silver1 by which we ought to receive the tinctures of ,sol and ,luna briefly1 if also inexactly1 to be paraphrased by soul and body1 so that they may be congealed and changed into a white and living earth40 ,this water desires the complete bodies in order that after their dissolution it may be congealed1 fixed and coagulated into a white earth4 ,the first step is purification1 releasing1 that is1 otherwise also conceived as calcination1 etc42 it takes place through conscience1 under whose influence the hard man is made tender and brought to fluidity4 8,but their sc4 the alchemists solution is also their coagulation2 both consist in one operation1 for the one is dissolved and the other congealed4 ,nor is there any other water which can dissolve the bodies but that which abideth with them4 ,gold and silver ,sol and ,luna as before are to be exalted in our water1 444 which water is called the middle of the soul and without which nothing can be done in our art4 ,it is a vegetable1 mineral1 and animal fire1 which conserves the fixed spirits of ,sol and ,luna1 but destroys and conquers their bodies2 for it annihilates1 overturns and changes bodies and metallic forms1 making them to be no bodies1 but a fixed spirit40 8,the argentum vivum living silver is 444 the substance of ,sol and ,luna1 or silver and gold1 changed from baseness to nobility4 8,it is a living water that comes to moisten the earth that it may spring forth and in due season bring forth much fruit4444 ,this aqua vit or water of life1 whitens the body and changes it into a white color4444 8,how precious and how great a thing is this water4 ,for without it the work could never be done or perfected2 it is also called vas naturae1 the belly1 the womb1 receptacle of the tincture1 the earth1 the nurse4 ,it is the royal fountain1 in which the king and queen ,symbol3 ,sun and ,symbol3 ,moon bathe themselves2 and the mother1 which must be put into and sealed up within the belly of her infant1 and that is ,sol himself1 who proceeded from her1 and whom she brought forth2 and therefore they have loved one another as mother and son1 and are conjoined together because they sprang from one root and are of the same substance and nature4 ,and because this water is the water of the vegetable life1 it causes the dead body to vegetate1 increase and spring forth1 and to rise from death to life1 by being dissolved first and then sublimed4 ,and in doing this the body is converted into a spirit and the spirit afterwards into a body4444 8,our stone consists of a body1 a soul1 and a spirit4 8,it appears then that this composition is not a work of the hands but a change of natures1 because nature dissolves and joins itself1 sublimes and lifts itself up1 and grows white being separated from the feces these feces are naturally the same that ,hollandus notes as the #8superfluities'4444 ,our brass or latten then is made to ascend by the degrees of fire1 but of its own accord freely and without violence4 ,but when it ascends on high it is born in the air or spirit and is changed into a spirit1 and becomes a life with life4 ,and by such an operation the body becomes of a subtile nature and the spirit is incorporated with the body1 and made one with it1 and by such a sublimation1 conjunction and raising up1 the whole1 body and spirit1 is made white40 7,h4 ,a41 p4 #hg47 ,for elucidation some passages from the ,bible may be useful4 ,colossians ,,ii1 #aa3 8,in whom also ye are circumcised with the circumcision made without hands1 in putting off the body of the sins of the flesh by the circumcision of ,christ40 ,psalm ,,li1 #g3 8,wash me and ,i shall be whiter than snow40 ,i ,corinthians ,,vi1 #aa3 8,but ye are washed1 but ye are sanctified1 but ye are justified in the name of the ,lord ,jesus40 ,romans ,,viii1 #ac3 8,for if ye live after the flesh1 ye shall die2 but if ye through the ,spirit do mortify the deeds of the body1 ye shall live40 ,john ,,iv1 #ad3 8,but whosoever drinketh of the water that ,i shall give him1 shall never thirst2 but the water that ,i shall give him shall be in him a well of water springing up into everlasting life40 ,in ,,iv1 #aj1 living water is mentioned4 ,john ,,xii1 #bd ff43 8444 ,except a corn of wheat fall into the ground and die ,putrefactio it abideth alone2 but if it die it bringeth forth much fruit4 ,he that loveth his life shall lose it and he that hateth his life in the world shall keep it unto life eternal40 ,romans ,,vi1 #e ff43 8,for if we have been planted together in the likeness of his death1 we shall be also in the likeness of his resurrection4 ,knowing this1 that our old man is crucified with him ,i must mention here that the hieroglyph for vinegar is ,symbol3 ,vinegar that the body of sin might be destroyed44440 ,i ,corinthians ,,xv1 #db ff43 8,it is sown in corruption1 it is raised in incorruption4 ,it is sown in dishonor1 it is raised in glory4444 ,it is sown a natural body1 it is raised a spiritual body4444 ,the first ,adam was made a living soul1 the last ,adam was made a quickening spirit4444 ,we shall all be changed4444 ,for this corruptible must put on incorruption1 and this mortal must put on immortality40 ,i ,corinthians ,,xv1 #dj ff43 8,there are celestial bodies and bodies terrestrial4444 ,there is one glory of the sun and another glory of the moon40 ,ephesians ,,ii1 #ad ff43 8,for he is our peace1 who hath made both one1 and hath broken down the middle wall of partition between us1 having abolished in his flesh the enmity1 even the law of commandments contained in ordinances2 for to make in himself of twain one new man1 so making peace1 and that he might reconcile both unto ,god in one body by the cross1 having slain the enmity thereby40 ,if we note the two contraries that are to be united according to the procedure of the hermetic philosophers with ,symbol3 ,sun and ,symbol3 ,moon sun and moon1 gold and silver1 etc4 and represent them united with the cross ,symbol3 we get ,symbol3 ,mercury with a sun2 i4e41 ,symbol3 ,mercury1 the symbol of mercury4 ,this ideogram conceals the concept1 ,easter4 ,all these ideas1 as we know1 did not originate with ,christianity4 ,,ii ,corinthians ,v1 #a3 8,for we know that if our earthly house of this tabernacle were dissolved1 we have a building of ,god1 an house not made with hands1 eternal in the heavens40 ,john ,,vii1 #ch3 8,he that believeth on me 444 out of his belly shall flow rivers of living water40 ,i mention right here that the hermetic philosophers do not pursue speculative theology1 but that1 as is clearly evident from their writings1 they made the content of the religious doctrine a part of their life4 ,that was their work1 a work of mysticism4 ,everything that the reader is inclined to conceive in the passages above1 as probably belonging merely to the other life1 they as ,mystics1 sought to represent to themselves on earth1 though without prejudice to the hope of a life beyond4 ,i presume that they therefore speak of two stones1 a celestial and a terrestrial4 ,the celestial stone is the eternal blessedness and1 as far as the ,christian world of ideas is considered1 is ,christ1 who has aided mankind to attain it4 ,the terrestrial stone is the mystical ,christ whom each may cause to be crucified and resurrected in himself1 whereby he attains a kingdom of heaven on earth with those peculiar qualities that have been allegorically attributed to the philosopher's stone4 ,therefore the terrestrial stone is called a reflection of the celestial and so it is said that from lead1 etc41 the stone may be easily produced and 8in a short time10 i4e41 not only after death4 ,at any rate in primitive symbolism there seems to be a religious idea at the bottom of the recommendation to use the sputum lun 7moon spittle7 or sperm astrale 7star semen71 star mucus1 in short of an efflux from the world of light above us1 as first material for the work of our illumination4 ,in many alchemistic recipes such things are recommended4 ,misunderstanding led to a so-called shooting star substance being eagerly hunted for4 ,what was found and thought to be star mucus was a gelatinous plant4 ,so it is in this passage from ,john ,,ix1 #e1 ff43 8,as long as ,i am in the world ,i am the light of the world4 ,when he ,jesus had thus spoken1 he spat on the ground and made clay of the spittle and anointed the eyes of the blind man with the clay1 and said unto him1 ,go1 wash in the pool of ,siloam which is by interpretation3 ,sent4 ,he went his way1 therefore1 washed1 and came seeing40 ,the transference of a virtue by the receiving of a secretion is a quite common primitive idea4 ,as ,michael ,maier 7,symbola ,aureae ,mensae ,lib4 ,,xi7 informs us1 ,melchior ,cibinensis1 a ,hungarian priest1 expressed the secrets of the forbidden art in the holy form of the ,mass4 ,for as birth1 life1 exaltation1 suffering in fire and then death were1 as it were1 ascribed to the ,philosopher's ,stone in black and gloomy colors1 and finally resurrection and life in red and other beautiful colors1 so he compared his preparation with the work of the salvation of man 7and the 8terrestrial0 stone with the 8celestial0 stone71 namely1 with the birth1 life1 suffering1 death and resurrection of ,christ4 7,hhler1 ,herm4 ,phil41 p4 #aef47 ,the making of the ,philosopher's ,stone is1 so to speak1 the ,imitation of ,christ4 ,hitchcock 7,h4 ,a41 p4 #adc7 believes that ,irenaeus ,philaletha has clearly alluded in a passage of his writings to the two mental processes1 analysis and synthesis1 which lead to the same end4 8,to seek the unity through ,sol1 ,i take it1 is to employ the intellect upon the ,idea of ,unity1 by analysis that terminates in the parts2 whereas to study upon ,mercury1 here used for nature at large1 is to work synthetically1 and by combining the parts1 reach an idea of the unity4 ,the two lead to the same thing1 beginning as it were from opposite extremes2 for the analysis of any one thing1 completely made1 must terminate in the parts1 while the parts1 upon a synthetical construction1 must reproduce the unity4 ,one of the two ways indicated by ,irenaeus is spoken of as a herculean labor1 which ,i suppose to be the second1 the reconstruction of a unity by a recombination of the parts1 which in respect to nature is undoubtedly a herculean undertaking4 ,the more hopeful method is by meditation1 etc40 ,some of the writers tell us to put 8one of the bodies into the alembic10 that is to say1 take the soul into the thought or study and apply the fire 7of intellect7 to it1 until it 8goes over0 into spirit4 ,then1 8putting this by for use10 put in 8the other body10 which is to be subjected to a similar trial until it 8goes over0 also2 after which the two may be united1 being found essentially or substantially the same4 ,the two methods of which ,irenaeus speaks are also called in alchemy 7with reference to chemical procedures7 the wet and the dry ways4 ,the wet way is that which leads to unity through mental elaboration4 ,the philosophy of the ,indian didactic poetry ,bhagavad-,gita also knows the two ways and calls them ,samkhya and ,yoga4 8,thinking 7,samkhya7 and devotion 7,yoga7 separate only fools1 but not the wise4 ,whoever consecrates himself only to the ,one1 gets both fruits4 ,through thinking and through devotion the same point is reached1 ,thinking and devotion are only ,one1 who knows that1 knows rightly40 ,bh-,g4 ,v4 #d;ff4 8,samkhya0 and 8,yoga0 have later been elaborated into whole philosophical systems4 ,originally1 however1 they are merely 8different methods of arriving at the same end1 namely the attainment of the ,atman all spirit which on the one hand is spread out as the whole infinite universe and on the other is to be completely and wholly found in the inner life4 ,in the first sense ,atman can be gained by meditation on the multiplex phenomena of the universe and their essential unity1 and this meditation is called ,samkhya from sam khya1 reflection1 meditation2 on the other hand1 ,atman is attainable by retirement from the outer world and concentration upon one's own inner world and this concentration is called ,yoga40 7,deussen1 ,allg4 ,gesch4 d4 ,phil41 ,i1 #c1 p4 #ae47 ,for the practice of alchemy a moral behavior is required1 which is hardly necessary as a precondition of merely chemical work4 ,the disciple of the art is to free his character1 according to the directions of the masters from all bad habits1 especially to abjure pride1 is diligently to devote himself to prayer1 perform works of love1 etc42 no one is to direct his senses to this study if he has not previously purified his heart1 renounced the love of worldly things1 and surrendered himself completely to ,god4 7,hhler1 ,herm4 ,phil41 pp4 #fb ff47 ,the sloppers1 who strive to make gold in a chemical laboratory often waste in it their entire estate4 ,the adepts1 however1 assure us that even a poor man can obtain the stone2 many1 indeed1 say the poor have a better materia than the rich4 ,rom4 ,,ii1 #aa3 8,for there is no respect of persons with ,god40 ,matth4 ,,xix1 #bd3 8,it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of ,god40 ,the alchemist ,khunrath says somewhere1 the cost of making gold amounts to thirty dollars2 we understand this when we remember that ,jesus was sold for thirty pence4 ,ruland 7,lex41 p4 #bf7 defines alchemy very finely3 ,in reference to ,tab4 ,smar41 #i 8,alchemy is the separation of the impure from a purer substance40 ,this is quite as true of the chemical as of the spiritual alchemy4 ,why the hermetic philosophers write not literally but in figures may be accounted for in several ways4 ,we should first of all remember that because of their free doctrine1 which was indeed not at variance with true ,christianity but with the narrow-minded church1 they had to fear the persecution of the latter1 and that for this reason they veiled their teachings4 ,hitchcock notices also a further point4 ,the alchemists often declare that the knowledge of their secret is dangerous 7for the generality of people74 ,it appears that they did not deem that the time was ripe for a religion that was based more on ideal requirements1 on moral freedom1 than on fear of hell fire1 expectation of rewards and on externally visible marks and pledges4 ,besides we shall see later that a really clear language is in the nature of things neither possible nor from an educational point of view to be recommended4 ,still the mystical purpose of the authors of those times when the precautionary measures were not necessary appears clearer under the alchemistic clothing1 although no general rule applying to it can be set forth4 ,other reasons1 e4g41 intellectual and conventional ones1 influenced them to retain the symbolism4 ,very clearly mystical are the writings of a number of hermetic artists1 who are permeated by the spiritual doctrine of ,jacob ,boehme4 ,this theosophist makes such full use of the alchemistic symbolism1 that we find it wherever we open his writings4 ,i will not even begin to quote him1 but will only call the reader's attention to his brief and beautifully thoughtful description of the mystical process of moral perfection1 which stands as 8,processus0 at the end of the #eth chapter of his book1 8,de ,signatura ,rerum40 7,ausg41 ,gichtel ,col41 #bbah f47 ,an anonymous author who has absorbed much of the 8,philosophicus ,teutonicus10 wrote the book1 8,amor ,proximi10 much valued by the amateurs of the high art4 ,it does not require great penetration to recognize this pious manual1 clothed throughout in alchemistic garments1 as a mystical work4 ,the same is true of the formerly famous 8,wasserstein der ,weisen0 7#ast ed4 appeared #afai71 and similar books4 ,here are some illustrative pages from 8,amor ,proximi03 8,this ,symbol3 water ,symbol3 water of life is now the creature not foreign or external but most intimate in every one1 although hidden4444 ,see ,christ is not outside of us1 but intimately within us1 although hidden40 7,p4 #cb47 8,whoever is to work out a thing practically must first have a fundamental knowledge of a thing2 in order that man shall macrocosmically and magically work out the image of ,god1 all ,god's kingdom1 in himself2 he must have its right knowledge in himself44440 7,p4 #bi47 8,christ is the great ,universal2 ,the ,grand ,mastery is also called by the alchemists the #8universal'2 it tinctures all metals to gold and heals all diseases 7universal medicine72 there is a somewhat more circumscribed #8particular1' which tinctures only a special metal and cures only single diseases4 who says3 #8,whoever will follow me and be my disciple 7i4e41 a particular or member of my body71 let him take up his ,symbol3 cross and follow me4' ,thus one sees that all who desire to be members of the great universal must each partake according to the measure of his suffering and development as small specific remedies40 7,pp4 #afh ff47 8,paracelsus1 the monarch of ,arcana1 says that the stars as well as the light of grace1 nowhere work more willingly than in a fasting1 pure1 and free heart4 ,as it is naturally true that the coarse sand and ashes cannot be illumined by the sun1 so the ,,sun of righteousness cannot illumine the old ,adam4 ,it is then that the sand and ashes the old ,adam are melted in the ,symbol3 fire of the ,symbol3 cross again and again1 that a pure glass a newborn man is made of it2 so the ,symbol3 gold_/sol can easily shoot its rays into and through it and therefore illumine it and reveal the wonder of its wisdom4 ,so man must be recast in ,symbol3 cross ,symbol3 fire cross-fire1 so that the rays of both lights can penetrate him2 otherwise no one will become a wise man40 7,p4 #if ff47 ,beautiful expositions of alchemy that readily make manifest the mystical content are found also in the ,english theosophists ,pordage and his followers1 in particular ,jane ,leade 7both #agth century74 ,their language is clearer and more lucid than ,jacob ,boehme's4 ,many passages appropriate to this topic might be here cited2 but as ,i shall later take up ,leade more fully1 ,i quote only one passage from ,pordage 7,sophia1 p4 #bc73 8,accordingly and so that ,i should arrive at a fundamental and complete cleansing from all tares and earthiness 444 ,i gave over my will entirely to its wisdom's fiery smelting furnace as to a fire of purification1 till all my vain and chaff-like desires and the tares of earthly lust had been burnt away as by fire1 and all my iron1 tin and dross had been entirely melted in this furnace1 so that ,i appeared in spirit as a pure gold1 and could see a new heaven and a new earth created and formed within me40 ,out of all this1 taken in conjunction with the following chapter1 it will be evident and beyond question that our ,parable must also be interpreted as a mystical introduction4 ,section ,,iv4 ,rosicrucianism ,and ,freemasonry4 ,the previous chapter has shown that there was a higher alchemy--it was furthermore regarded as the true alchemy--which has the same relation to practical chemistry that freemasonry has to practical masonry4 ,a prominent chemist who had entered into the history of chemistry and that of freemasonry once wrote to me3 8,whoever desires to make a chemical preparation according to a hermetic recipe seems to me like a person who undertakes to build a house according to the ritual of ,freemasonry40 ,the similarity is not a chance one4 ,both external and internal relations between alchemy and freemasonry are worthy of notice4 ,the connection is partly through rosicrucianism4 ,since the ,parable1 which shall still be the center of our study1 belongs to rosicrucian literature 7and indeed is probably a later development of it71 it is fitting here to examine who and what the ,rosicrucians really were4 ,we cannot1 of course1 go into a thorough discussion of this unusually complex subject4 ,we shall mention only what is necessary to our purpose4 ,i shall not1 however1 be partial1 but treat of both the parties which are diametrically opposed in their views of the problems of rosicrucian history4 ,it will be shown that this disagreement fortunately has but small influence upon our problem and that therefore we are relieved of the difficult task of reaching a conclusion and of bringing historical proof for a decision which experienced specialists--of whom ,i am not one--have so signally failed to reach4 ,rosicrucians are divided into those of three periods1 the old1 who are connected by the two chief writings1 8,fama0 and 8,confessio10 that appeared at the beginning of the #agth century2 the middle1 which apparently represents a degeneration of the original idealistic league1 and finally1 the gold crossers and rose crossers1 who for a time during the #ahth century developed greater power4 ,the last ,rosicrucians broke into freemasonry for a while 7in the second half of the eighteenth century7 in a manner almost catastrophic for continental masonry1 yet ,i observe in anticipation that this kind of rosicrucian expansion is not immediately concerned with the question as to the original relation of freemasonry and rosicrucianism4 ,we must know how to distinguish the excrescence from the real idea4 ,rosicrucianism died out at the beginning of the #aith century4 ,the rosicrucian degrees that still exist in many systems of freemasonry 7as ,knight of the ,red ,cross1 etc47 are historical relics4 ,those who now parade as rosicrucians are imposters or imposed on1 or societies that have used rosicrucian names as a label4 ,many serious scholars doubt that the old ,rosicrucians ever existed as an organized fraternity4 ,i refer to the article ,rosenkreuz in the 8,handbuch der ,freimaurerei0 7,lenning71 where this skeptical view is dominant4 ,other authors1 on the contrary1 believe in the existence of the old order and think that the freemasons who appeared in their present form in #agag are the rosicrucians persisting1 but with changed name4 ,joh4 ,gottl4 ,buhle1 a contemporary of ,nicolai1 had already assumed that the rosicrucian ,michael ,maier introduced rosicrucianism into ,england1 and that freemasonry began then especially with the coperation of the ,englishman ,robert ,fludd 7#aegd-afcg74 ,ferdinand ,katsch warmly defended the actual existence of the old rosicrucian fraternity with arguments1 some of which are disputed4 ,he names with certainty a number of people as 8true rosicrucians10 among them ,julianus de ,campis1 ,michael ,maier1 ,robert ,fludd1 ,frisius or ,frizius1 ,comenius 7,katch1 p4 #cc74 ,rosicrucianism turned into freemasonry for practical reasons4 ,as the most outstanding imposters represented themselves as rosicrucians this name was not conserved4 ,the wrong was prevented1 in that the true rosicrucians withdrew as such and assumed a different dress4 ,generally we imagine a different origin of freemasonry4 ,we are accustomed to look for its beginnings in practical masonry1 whose lodges can be traced back to the fourteenth century4 ,the old unions of house builders were joined by persons who were not actual workers but lay members1 through whom spiritual power was added to the lodges4 ,at the beginning of the eighteenth century the old working masonry was transformed into the spiritual symbolical freemasonry1 but with a continuance of its forms4 ,at that time in ,london the building lodges had diminished to four4 ,these were united on ,june #bd 7,st4 ,john's ,day71 #agag1 and chose ,anton ,sayer for their grand master4 ,that is the origin of ,freemasonry as it exists to-day4 ,this derivation is and will be considered unsatisfactory by many1 however much it may satisfy the merely documentary claims4 ,the attempt to make it better required an inventive phantasy and this was not always fortunate in its attempts4 ,the rosicrucian theory cannot be dismissed off hand1 especially if we conceive it in a somewhat broader sense4 ,in agreement with ,katsch1 ,hhler 7,herm4 ,phil41 p4 #f7 recalls how generally people were occupied in the #afth and #agth centuries in the whole of western ,europe with cabala1 theosophy1 magic 7physics71 astrology and alchemy1 and indeed this held true of higher and lower social strata1 scholars and laymen1 ecclesiastic and secular4 8,the entire learned theology turned on cabala4 ,medicine was based on theosophy and alchemy and the latter was supposed to be derived from theosophy and astrology40 ,hhler1 in one respect1 goes further than ,katsch and conjectures3 8,freemasonry had its roots in the chemical societies of the #afth and #agth centuries1 in which all those things were fostered that constituted the science of that day40 ,this theory is incomparably more open to discussion than if one attempts to confine the origin to the insecure base of rosicrucianism4 ,we shall learn to appreciate more fully the significance of the chemical societies4 ,in connection with the question1 important for us1 as to the position of the alchemy of the rosicrucians 7whether they lived only in books or as an actual brotherhood71 it is worth while to glance at the literature4 ,joachin ,frizius1 whom some think identical with ,fludd1 writes in the 8,summum ,bonum1 quod est verum ,magiae1 ,cabalae1 ,alchymiae1 verae ,fratrum ,roseae ,crucis verorum subjectum0 7first published in ,frankfort1 #afbi73 8,aben 77 means a stone4 ,in this one cabbalistic stone we have the ,father1 ,son and ,holy ,ghost 444 for in ,hebrew ,ab 77 means ,father and ,ben 77 ,son4 ,but where the ,father and ,son are present there the ,holy ,ghost must be also4444 ,let us now examine this ,stone as the foundation of the macrocosm4444 ,therefore the patriarch ,jacob spake1 #8,how dreadful is this place4 ,this is none other but the house of ,god1' and rose up and took the stone that he had put for his pillow and poured oil upon the top of it1 and said1 #8,this stone that ,i have set for a pillar shall be ,god's house1 etc4' ,if therefore a ,god's house1 then ,god is in that place or else his earthly substance4 ,here it was that the patriarch1 as he slept on this stone1 conserved something divine and miraculous1 through the power of that spirit-filled stone which in its corporeality is similar to the relation of the body to the soul4 ,but the spiritual stone was ,christ2 but ,christ is the eternal wisdom1 in which as the scripture says are many mansions1 which are undoubtedly distinguished on account of the different grades of grace and blessedness4 ,for blessedness follows wisdom or knowledge1 the higher and more we know the farther we go towards the ,godhead40 7,summ4 ,bon41 pp4 #ag ff47 8,thereupon it clearly appears who this macrocosmic ,stone ,aben 444 really is1 and that his fiery spirit is the foundation stone of all and given for all 7sit lapis seu petra catholica atque universalis7 444 which was laid in ,zion as the true foundation1 on which the prophets and the apostles as well have built1 but which was also to the ignorant and wicked builders a stumbling block and bone of contention4 ,this stone therefore is ,christ who has become our ,cornerstone44440 7,summ4 ,bon41 p4 #ai47 8,if we consider now the stone ,aben in its significance for the microcosmos 444 we shall soon be sure that as a stone temple of ,god it can have no less value for every outer man in so far as the ,holy ,ghost also reserves a dwelling in him forever40 7,summ4 ,bon41 p4 #bj47 8,that is also the reason why the stone ,aben appears in double form 7quod ambae petrae71 that is1 in the macrocosmic and in the microcosmic4444 ,for the spiritual stone is ,christ that fulfills all4 ,so we also are parts of the spiritual stone and such are also living stones1 taken out of that universal stone 7a petra illa catholica excisi744440 7,summ4 ,bon41 p4 #bj47 ,here again we have the alchemistic distinction between the universal and the particular1 and the like distinction is also expressed by the opposition of the celestial and the terrestrial stones4 ,the second chapter of ,i ,peter speaks of the living stone4 ,i ,corinthians ,x1 #d1 says likewise3 8,and did all drink of that spiritual ,rock that followed them and that ,rock was ,christ40 ,alchemistically expressed it is called aurum potabile 7drinkable gold74 8,but10 now you ask1 8where then is all the gold with which those alchemists ,fama glitter so famously80 ,so we answer you4444 8,our gold is indeed not in any way the gold of the multitude1 but it is the living gold1 the gold of ,god4444 ,it is wisdom1 which the psalmist means1 ,ps4 ,,xii1 #f1 #8,the words of the ,lord are pure words as silver tried in a furnace of earth1 purified seven times4' ,if you now wish 444 to put before yourself the true and actual animal stone1 then seek the cornerstone1 which is the means of all change and transformation1 in yourself40 7,summ4 ,bon41 pp4 #cd ff47 8,finally the brother works towards the consummation of his labors in the form of a master builder 7denique sub architecti figura operatur frater ad huius operis perfectionem74444 ,only for the better carrying out of our building and thereby to attain the rose-red bloom of our cross concealed in the center of our foundation 444 we must not take the work superficially1 but must dig to the center of the earth1 knock and seek40 7,summ4 ,bon41 p4 #dh2 ,trans4 ,katsch1 pp4 #dac ff47 ,just after that he speaks of the three dimensions1 height1 depth1 and breadth4 ,the masonic symbolism is accompanied clearly enough in the 8,summum ,bonum0 by the alchemistic4 ,notice the knocking and seeking1 and what is mentioned in the doctrines about the form of the ,lodge4 ,immediately thereafter is a prolix discussion of the geometric cube4 ,frizius and ,fludd contribute also a letter supposed to have been sent by rosicrucians to a ,german candidate4 ,it says1 8,since you are such a stone as you desire1 and such a work 444 cleanse yourself with tears1 sublimate yourself with manners and virtues1 decorate and color yourself with the sacramental grace1 make your soul sublime toward the subtile meditation of heavenly things1 and conform yourself to angelic spirits so that you may vivify your moldering body1 your vile ashes1 and whiten them1 and incorruptibly and painlessly gain resurrection through ,jesus ,christ ,our ,lord40 ,in another passage3 8,be ye transformed1 therefore1 be ye transmuted from mortal to living philosophic stones40 ,in the 8,clavis ,philosophiae et ,alchymiae ,fluddanae0 7published in ,latin in #afcc71 are passages like the following3 8,indeed every pious and righteous man is a spiritual alchemist4444 ,we understand by that a man who understands not only how to distinguish but with the fire of the divine spirit to separate spagiric art the false from the true1 vice from virtue1 dark from light1 the uncleanness of vice from the purity of the spirit emulating ,god4 ,for only in this way is unclean lead turned into gold40 7,p4 #ge47 8,if one now ventures to say that the ,word of ,christ or the ,holy ,ghost of wisdom dwells in the microcosmic heaven i4e41 in the soul of man we should not decry the blind children of the world as godless and abandoned4 ,but certainly the divine spirit is1 as is later averred1 the rectangular stone in us1 on which we are to build4 ,this divine spark is1 however1 continuous and eternal2 it is our gold purchasable of ,christ4444 ,so it happens in accordance with the teachings of ,christ1 or the ,word become flesh1 that if the true alchemists keep on seeking and knocking1 they attain to the knowledge of the living fire40 7,p4 #ha47 ,so again the important knocking and seeking of masonic symbolism1 and this indeed1 for the purpose of learning to know a fire4 ,in reference to the really elevating thoughts of the 8,summum ,bonum10 ,katsch1 enthusiastic about these ideas1 exclaims3 8,what language1 what an unflinching courage1 what a dignified humility4 ,even the most reluctant will not be able to avoid the admission that here quite unexpectedly he has 444 met the original and ideal form of freemasonry40 ,the comparison of masonry and alchemy remains true even if we work more critically than ,katsch1 who is accused of many inaccuracies4 ,i recall for instance the later researches of the thorough and far-seeing ,dr4 ,ludwig ,keller4 ,for the illumination of the darkness that has spread over the past of freemasonry1 ,keller shows us 7,b4 ,w4 and ,z41 pp4 #a1 #b7 the rich material of symbolism that is offered the diligent student1 first of all in the very copious literature1 printed matter1 and especially in the manuscripts1 that is known by the name of ,chemistry or ,alchemy4 ,in the symbols of the alchemists1 the rosicrucians1 the ,lodges1 etc41 8we meet a language that has found acceptance among all occidental peoples in analogous form1 not indeed a letter or word language1 but a language nevertheless1 a token or a symbol language of developed form1 which is evident even in the rock temples of the so-called catacombs1 once called latomies and loggie4 ,the single images and symbols have something to say only to the person who understands this language4 ,to the man who does not understand it1 they say nothing and are not expected to say anything40 ,in reference to the symbol and image language1 which was comprehensible only to the initiated1 we think naturally of the ancient mysteries4 ,the religious societies of the oldest ,christians1 in the centuries when ,christianity belonged in the ,roman ,empire to the forbidden cults1 found a possibility of existence before the law in the form of licensed societies1 i4e41 as guilds1 burial unions1 and corporations of all sorts4 ,the primitive ,christians were not the only forbidden sects that sought and found this recourse4 ,under the disguise of schools1 trade unions1 literary societies1 and academies1 there existed in the jurisdiction of the ,roman ,empire1 and later inside of the world church1 organizations that before the law were secular societies1 but in the minds of the initiated were associations of a religious character4 ,within these associations there appeared very early a well developed system of symbols1 which were adopted for the purpose of actually maintaining1 through the concealment necessitated by circumstances1 their unions and their implements and customs--symbols that they chose as cloaks and that in the circle of the initiated were explained and interpreted according to the teachings of their cult4 ,valuable monuments of this symbolism are preserved in the vast rock temples that are found in ,egypt1 ,syria1 ,asia ,minor1 ,sicily1 and the ,apennine peninsula1 in ,greece1 ,france1 and on the ,rhine1 and these vaults1 which in part also served the early ,christians as places of worship1 show in their images and records and in their architectural form so close a resemblance that they must be acknowledged as the characteristic of a great religious cult extending over many lands1 which has had consistent traditions for the use of such symbols and for the production of these structures4 ,many of these symbols1 it should be noted in passing1 are borrowed from those tokens and implements of the building corporations1 which were necessary to the completion of their buildings 7,keller1 l4 c41 p4 #d74 ,an important part was played even in the early ,christian symbolism by the sacred numbers and the figures corresponding to them1 a group of educational symbols which we find likewise in the pythagorean and platonic schools4 ,it is known that the symbolical language of the subterranean rock temples1 some of which were used by the earliest ,christians for their religious worship1 are closely connected with the pythagorean and platonic doctrines4 ,from the year #cbe ,a4 ,d4 on1 every departure from the beliefs of the state church was considered a state offense4 ,so those ,christians who retained connection with the ancient philosophic schools were persecuted4 ,in the religious symbol language of the church1 the sacred numbers naturally began to disappear from that time4 ,in the writings of ,augustine begins the war on the symbolic language1 whose use he declared a characteristic of the gnostics4 ,in spite of the suppression the doctrines of the sacred numbers continued through all the centuries in religious use1 in quiet but strong currents which flowed beside the state church4 ,the sect names1 which were invented by polemic theology for the purpose of characterizing methods that were regarded as imitations of the gnostics1 are of the most varied kinds2 it may be enough to remember that in all those spiritual currents1 that like the old ,german mysticism1 the earlier humanism1 the so-called natural philosophy1 etc41 show a strong influence of platonic thinking1 the doctrines of the sacred numbers recur1 in a more or less disguised form1 but yet clearly recognizable4 7,keller1 ,heil4 ,zahl41 p4 #b47 ,as the old number symbolism constitutes a part of the hieroglyphics of alchemy1 ,i shall pause a moment to consider them4 ,the use of mathematical and geometrical symbols proceeds from the use of the simplest forms1 points and lines1 but in all cases where the object is not a representation in the flat but in space1 both the points and lines are replaced by plastic forms1 i4e41 forms of cylinders1 spheres1 bars1 rings1 cubes1 etc4 ,from this point it was but a short step to the use of trees1 leaves1 flowers1 implements1 and other things that showed similarities in form4 ,pillars are specially noticeable for the symbolism of the ceremonial chamber4 ,in all cases where points and lines occur in images and drawings1 pillars are found in the plastic representation of thoughts and symbols4 ,they form the chief element of the organization of cults in academies and museums1 and justify the names of colonnade1 stoa1 portico1 and loggia1 which occur everywhere2 besides the special designation like 1 etc4 ,for symbolism1 too1 which served as the characterization of the forms of organization and the building up of the fraternity into degrees1 lines were useless1 but in place of lines and points are found plastic forms which were at their disposal in carpenters' squares1 crossed bars1 etc4 7,keller1 l4 c41 p4 #aj47 ,as the circle symbolized the all and the eternal or the celestial unity of the all1 and the divinity1 so the number one1 the single line1 the staff or the scepter1 represented the terrestrial copy of the power1 the ruling1 guiding1 sustaining and protecting force of the personality that had attained freedom on earth4 ,the sun or gold symbol ,symbol3 ,sun corresponds in alchemy to the divine circle and the same circle occurs in other symbols of the art1 as in ,symbol3 ,copper ,symbol3 ,mercury1 etc4 ,duality1 the ,dyas1 represents in contrast to the celestial being the divided terrestrial being that is dominated by the antagonism of things and is only a transitory1 imperfect existence2 the opposites1 fluid and solid1 sulphur and mercury1 dry and wet1 etc4 ,in the symbol of the trinity1 which frequently occurs in the form of a triangle 7three points united by three straight lines71 is shown how the divided and sensuous nature is led by the higher power of the number #c to a harmony of powers and to a new unity4 ,the symbol of reason attaining victory over matter becomes visible4 ,a representation of trinity is possible by means of the conventional cross4 ,we can see in it two elements of lines which by their unification or penetration give the third as the point of intersection4 ,more generally the cross is conceived as quinity 7fiveness7--i4e41 #daness 7in alchemy four elements which are collected about the quinta esentia74 ,a cross in which unity splits into duality so that trinity results1 is ,y1 which is called the forked cross4 ,from unity grows duality1 that is1 nature divides into spirit and matter1 into active and passive1 necessity and freedom4 ,the divided returns through trinity to unity4 ,in alchemy we have the symbol ,,rebis1 the hermaphrodite with the two heads4 ,the ancient symbol was later conceived1 by purposive concealment or by more accidental interpretation1 as the letter ,y1 just as the symbol of the three lines ,symbol3 fire or ,symbol3 fire with a line coming out top pointing left and the like gradually appears to have become an ,a1 as it is found frequently in the catacombs4 ,keller refers 7l4 c41 p4 #ad7 also especially to the reduplication of the carpenter's square1 which is found likewise in the old ,latomies 7,gk4 quarries7 and has the appearance of two intersecting opened circles4 ,i do not need to call attention to the masonic analogue2 in alchemy we have here the interpenetration of ,symbol3 fire and ,symbol3 ,water1 i4e41 ,symbol3 ,star of ,david1 which is among others the symbol for the material of the stone4 ,symbol3 ,fire and ,symbol3 ,water are the symbols for the elements fire and water4 ,fire and water1 however1 mean also the famous two opposites1 that are symbolized quite as well by warm and cold1 red and white1 soul and body1 sun and moon1 man and woman4 ,with regard to the six points1 in alchemy ,symbol3 ,star of ,david is also called chaos in contrast to ,symbol3 ,star of ,david1 which denotes cosmos1 just as alum ,symbol3 circle on account of its lack of a center 7,god1 belief1 union71 is incomplete beside ,symbol3 sol4 ,in the catacombs the triangle is found also in multiple five fold combination1 ,symbol3 ,star of ,david4 ,four lines1 somewhat in the form of a rectangle1 define the limited space of the terrestrial world with the accessory meaning of the holy precinct1 house1 temple4 ,in masonry1 ,symbol3 square is well known as the lodge4 ,the rectangle is related to the cube4 ,i mention therefore in this place the cubic stone1 the mighty masonic symbol1 whose equivalent in alchemy will be discussed4 ,by a commonly used change of significance the number #e is symbolized by #e-leaved plants 7rose1 lily1 vine74 8,the flowers1 however1 and the garden in which they grow1 early served as symbols of the ,fields of the ,blessed or the #8better country' in which dwell the souls passing through death to life2 in antithesis to the terrestrial house of ,god1 the temple built with hands1 which was represented by the rectangle ,symbol3 rectangle1 the holy number #e denoted the celestial abodes of the souls that had attained perfection1 and therefore represented both the ,house of ,eternity or the ,city of ,god and the ,heavenly ,jerusalem4 ,the holy pentagram in the form of the rose1 not only in the ancient but in the early ,christian world1 decorated the graves of the dead1 that in their turn symbolized the gardens of the blessed4 ,and the significance that the academies and loggia attributed to the pentagram placed in the rose is explained by the fact that their religious festival was closely connected with this emblem4 ,already in the ancient world at the festival of ,st4 ,john1 the rose feast or rhodismus or ,rosalia was celebrated1 at which the participants adorned themselves with roses and held religious feasts40 7,keller1 #a4 c41 p4 #ba47 ,as already mentioned1 the cross1 i4e41 the ,greek cross with its four equal arms1 expresses the number five4 ,it is interesting that already in the ancient number symbolism1 rose and cross appear united1 a fact which ,i mention here in view of the later connection of these two objects4 ,the semicircle or moon is an emblem of borrowed light4 ,besides the circles or spheres1 the symbols of eons 7divine beings1 powers7 that are enthroned in the ether as eternal beings1 the human soul--the psyche or anima1 which does not coincide with reason or the purified soul--appears as a broken circle4 ,as the sun and its symbol1 the ragged circle1 symbolize the eternal light1 the half circle is1 as it were1 the symbol of that spark of light that slumbers in the soul of man1 or1 as the alchemists often say1 the hidden fire that is to be awakened by the process4 ,if we reflect that in this symbolism the cross expresses a penetration1 the alchemic symbol ,symbol3 mercury is explained4 ,it is now quite interesting that the like connection appears in the subterranean places of worship in this form ,symbol3 female with concave arc underneath it1 7l4 c41 p4 #bg74 ,keller calls it a symbol of the all and the soul of man4 ,the number #g 7seven planets1 etc47 also is of some importance in the old latomies4 ,it is noteworthy besides that sun and moon usually appear as human forms2 the sun wears on its head a crown or garland or beaming star1 while the moon image is wont to carry the symbol ,symbol3 ,silver4 ,alchemy1 too1 likes to represent ,symbol3 ,gold and ,symbol3 ,silver as human1 and indeed frequently as crowned figures1 sometimes as a royal bridal couple4 ,the ancient lore of the sacred numbers breathes a spirit that may be embodied in the following words3 ,the soul of man1 which through resignation or meekness1 as they used to say then1 is impelled onward to purity and union with the ,eternal1 has in itself a higher life1 which cannot be annihilated by death4 ,the doctrine of the infinite value of the soul 444 and of ,god's entering into the pure soul of man forms the central point of the thought of religious fellowship4 ,neither for sacrifice1 which the state religions practice1 nor for the beliefs in demons1 by which the masses are controlled1 nor for the idea of priesthood as means of salvation1 was there a place in this system1 and not a trace of such a belief is demonstrable in this religion of wisdom and virtue4 7l4 c41 p4 #cc47 ,besides the early ,christian ideal1 which recognized and encouraged the connection between the teachings of ,christ and the ancient wisdom of platonism1 there was in early times another which emphasized and endeavored to develop the antithesis more than the connection4 ,from the time when the new ,christian state church came to life1 and sacrificial religion and the belief in devils and the priesthood were restored1 a struggle of life and death developed between the church and the so-called philosophic schools4 8,the fraternity saw that it had to draw down the mask still further over its face than formerly1 and the #8,house of the ,eternal1' the #8,basilika1' the #8,academies1' and the #8,museums' became workshops of stone cutters1 latomies1 and loggia or innocent guilds1 unions1 and companies of every variety4 ,but all later greater religious movements and tendencies which maintained the old beliefs1 whether they appeared under the names of mysticism1 alchemy1 natural philosophy1 humanism1 or special names and disguises1 as workshops or societies1 have preserved more or less truly the doctrine of the #8sacred numbers' and the number symbolism1 and found the keys of wisdom and knowledge in the rightly understood doctrine of the eternal harmony of the spheres40 7,keller1 l4 c41 p4 #ch47 ,keller derives modern freemasonry from the academies of the renaissance1 which1 as we have just heard1 continued the spirit of the ancient academies4 ,now it is interesting that the later branches of these religious societies 7after the renaissance7 took among others the form of alchemy companies and further that such fraternities or companies as are not called alchemical1 still employed symbols that we recognize as derived from alchemy4 ,the hieroglyphics of alchemy appear to be peculiarly appropriate to the religious and philosophic ideas to be treated of4 ,rosicrucianism was1 however1 one of the forms into which alchemy was organized4 ,it is further important that in just those societies of the beginning of the seventeenth century which outsiders called 8alchymists0 or 8rosicrucians10 the characteristic emblems of the old lodge appeared1 as1 for instance1 the circle1 the cubic stone1 the level1 the man facing the right1 the sphere1 the oblong rectangle 7symbol of the ,lodge71 etc4 7,keller1 ,zur ,gesch4 d4 ,bauh41 p4 #ag47 ,these 8alchymists0 honored ,st4 ,john in the same way as can be shown for the companies of the fifteenth century4 ,i need not mention that modern masonry1 in its most important form1 bears the name of ,masons of ,st4 ,john4 ,from the beginning of the #agth century attempts were made inside the fraternity1 as the company societies working in the same spirit may be called1 to bring to more general recognition a suitable name for this company1 which could also form a uniting bond for the scattered single organizations4 ,the leaders knew and occasionally said that a respected name for the common interest would be advantageous4 ,this view appears especially in the letters of ,comenius4 ,it was then indeed an undecided question what nation should place itself at the head of the great undertaking4 7,keller1 in the ,m4 ,h4 der ,c4 ,g41 #ahie1 p4 #aef47 8,as a matter of fact precisely in the years when in ,germany the brothers had won the support of powerful princes and the movement received a great impetus1 very decided efforts were made both to create larger unions and to adopt a unifying name4 ,the founding of the ,society of the ,palmtree #afag was the result of the earlier effort and the writings of ,andreaes on the alleged origin and aims of the rosicrucians are connected with the other need4 ,the battle of the ,white ,mountain and the unfortunate consequences that followed killed both attempts1 as it were1 in the germ40 7,z4 ,gesch1 d4 ,bauh41 p4 #bj47 ,note by the way that the name of the 8,fraternity of the ,red ,cross0 was taken from symbols which were already employed in the societies4 ,in regard to this it is quite mistaken accuracy to maintain that it was correctly called 8,bruderschaft des ,rosenkreutz0 and not 8des ,rosenkreutzes10 as the 8,handbuch d4 ,freimaurerei10 p4 #bei1 emends it4 ,vatter ,christian ,rosenkreutz is indeed evidently only a composite legendary personage as the bearer of a definite symbolism 7,christ1 rose1 cross71 7and may have been devised merely in jest74 ,the name does not come from the personality of the founder but the personality of the founder comes from the name4 ,the symbols and expressions that lie at the foundations are the earlier4 ,the attempt mentioned1 to find a common name1 did not permanently succeed4 ,the visionaries and 8heretics0 decried as 8,rosicrucians0 and 8alchymists0 were considered as enemies and persecuted4 ,it is irrelevant whether there was an organized fraternity of rosicrucians2 it was enough to be known as a rosicrucian4 7,keller1 ,z4 ,gesch4 d4 ,b41 p4 #ba47 ,the great organization did not take place until a great ,european power spread over it its protecting hand1 i4e41 in #agag1 when in ,england the new ,english system of 8,grand ,lodges of ,free and ,accepted ,masons0 arose4 7,keller1 ,d4 ,soc4 d4 ,hum41 p4 #ah47 ,we see that ,keller arrives by another and surer way than ,katsch at the same result1 and shows the continuity of the alchemists or rosicrucians and the later freemasons1 if not in exactly the same way that ,katsch has outlined it4 ,in particular ,keller gets along without the unproved statement that there were organized rosicrucians 7outside of the later gold- and rose-crosses74 ,he shows what is much more important1 namely that there were societies that might have borne the name of rosicrucians 7or any similar name74 ,occult image4 ,figure #a4 ,several interesting peculiarities should not be omitted1 as for instance1 that ,leibniz1 about #affg1 was secretary of an alchemist's society 7of so-called rosicrucians7 in ,nuremberg4 ,leibniz describes alchemy as an 8introduction to mystic theology0 and identifies the concepts of 8,arcana ,naturae0 and 8,chymica40 7,m4 ,h4 der ,c4 ,g41 #aijc1 p4 #adi2 #aiji1 p4 #afi ff47 ,in the laws of the grand lodge 8,indissolubilis0 7#agth and #ahth centuries7 there are found as doctrinal symbols of the three grades1 the alchemistic symbols of salt 7rectification1 clarification71 of quicksilver 7illumination71 and of sulphur 7unification1 tincture71 used in a way that corresponds to the stages of realization of the 8,great ,work40 ,the ,m4 ,h4 d4 ,c4 ,g41 #aiji1 p4 #agc ff4 remarks that we should probably regard it only as an accident1 if there are not found1 in the famous hermetic chemical writings1 similar signs with additions as would for experts1 exclude all doubt as to their purport4 ,in #affj appeared at ,paris an edition of a writing very celebrated among the followers of the art1 8,twelve ,keys of ,philosophy10 which was ostensibly written by one ,brother ,basilius ,valentinus4 ,in this edition we see at the beginning a remarkable plate1 whose relation to masonic symbolism is unmistakable 7,figure #a74 ,in addition to the lowest symbol of salt 7represented as cubic stone7 there is a significant reference to the earth and the earthly4 ,i should note that besides ,symbol3 circle with diameter line alchemy used ,symbol3 square for salt1 in which there is a special reference to the earthly nature of salt4 ,in ,plato the smallest particles of the earth are cubical4 ,salt and earth alternate in the terminology1 just as mercury ,symbol3 female and air ,symbol3 air or water ,symbol3 water do2 as sulphur ,symbol3 sulfur and fire ,symbol3 fire2 only1 however1 where it is permitted by the context4 ,the ,rectification of the subject 7man7 taken up by the ,art1 is achieved through the purification of the earthly elements according to the indication of the alchemists who call the beginning of the work 8,vitriol10 and form an acrostic from the initial letters of this word3 8,visita ,interiora ,terrae1 ,rectificando ,invenies ,occultum ,lapidem0 ,visit the interior of the earth2 by purifying you will find the hidden stone4 ,half way up there floats the ,symbol3 mercury that has the value of a 8union symbol0 in the brotherhoods 7as such1 a symbol of fellowship7 and left and right of it is found the moon and sun or the flaming star4 ,above is placed a triangle1 in which is a phoenix rising from the flames2 and on the triangle stands the crowned ,saturn or ,hermes 7in masonry ,hiram74 ,on the left and right of this kingly form1 on whose breast and stomach are placed planet symbols1 we notice water in the shape of drops 7tears7 and flames that signify suffering and resurrection4 8,when we notice that not only the principles of the old #8amateurs of the art' correspond with those of the #8royal art' freemasonry1 but that the symbolism also is the same in all parts1 we recognize that the later masonic societies are only a modern reshaping of the societies which dropped the depreciated names of the alchemists in order to appear in a new dress0 7l4 c41 p4 #age74 ,that the assertion of the complete similarity of the symbolism is not mere fancy1 the following considerations 7and not those only in this section71 will satisfactorily demonstrate4 ,in the following examples the words showing it most clearly are italicized4 ,alchemy was regarded by its disciples as a royal art4 ,old sources show that the art of making gold was revealed in ,egypt only to the crown princes4 ,generally only the kings' sons were informed by the priests concerning the magic sciences4 ,the hermetics derived their art expressly from kings1 ,hermes1 ,geber1 and the patriarchs of alchemy were represented as kings4 ,according to ,khunrath 7,amphitheatrum7 prayer1 work and perseverance lead to eternal wisdom by the mystical ladder of the seven theosophical steps4 ,perfect wisdom consists in the knowledge of ,god and his ,son1 in the understanding of the holy scriptures1 in self knowledge and in knowledge of the great world and its ,son1 the ,magnesia of the philosophers or the ,philosopher's ,stone4 ,the mystical steps in general contain three activities1 hearing 7audire71 persevering 7perseverare71 knowing 7nosse et scire71 that applies to five objects1 so that we can distinguish seven steps in all4 ,only the pure may enter the temple of wisdom1 only the worthy are intrusted with the secrets1 the profane1 however1 must stay away4 ,in the fifth table of ,khunrath's ,amphitheatrum is pictured the seven pillared citadel of ,pallas 7,prov4 ,,ix1 #a74 ,at the entrance is a table with the legend ,opera bona 7 good works74 ,behind sits a man with the staff of ,mercury4 ,on each side is a four sided pyramid1 on the top of the left one is the sun1 on the right the moon4 ,on the former stands the word ,fides 7 faith71 on the latter ,taciturnitas 7 silence74 ,behind the man we read the word ,mysterion1 over the inner entrance ,non omnibus 7 not for all74 ,alchemy frequently mentions two or three lights4 ,by these it understood ,symbol3 ,sol and ,symbol3 ,luna1 ,symbol3 ,venus1 ,symbol3 ,mercury1 ,symbol3 ,jupiter1 light of grace and light of nature1 etc4 ,the juxtaposition of ,symbol3 ,sol ,symbol3 ,luna and ,symbol3 ,hexagram is interesting2 no one can attain the desired end before1 through the circular wheel of the elements1 the fatness or the blood of the sun1 and the dew of the moon are by the action of art and nature1 united in one body in the image of the hexagram2 and this can take place only by the will of the ,most ,high1 who alone imparts the unique boon of the ,holy ,ghost and priceless treasure according to his especial mercy4 ,the above mentioned circular wheel is identical with the serpent that bites its own tail2 it is a power that always consumes and always renews itself4 ,this circle appears not to be lacking in the flaming star2 it is the round eye or the likewise round fashioned 8,g10 which latter looks quite similar to the snake hieroglyph4 ,the reference to ,genesis has a good reason4 ,moreover1 the hexagram represents in cabbalistic sense the mystical union of the male with the female potence ,symbol3 ,fire with ,symbol3 ,water4 ,according to a rabbinical belief a picture is supposed to be placed in the ark of the covenant alongside of the tables of the laws1 which shows a man and a woman in intimate embrace1 in the form of a hexagram4 ,in cabbalistic writings1 as for instance1 in those of ,h4 ,c4 ,agrippa1 we find the human form in a star1 generally inscribed in the pentagram4 ,the genitals fall exactly in the middle part and are often made prominent by an added ,symbol3 ,mercury as male-female or androgyne procreative power4 ,one of the snake shaped ,egyptian hieroglyphs frequently turns into an ,arabic ,symbol3 gimel1 i4e41 gimel4 ,i do not know whether this fact has any significance here4 ,with respect to the above passages that mention the 8will of the ,most ,high10 ,i refer to the dialogue which concerns the 8,g02 e4g41 8,does it mean nothing else80 8,something that is greater than you40 8,who is greater than ,i80 etc4 8,it is ,gott1 whom the ,english call ,god4 ,consider this mysterious star2 it is the symbol of the ,spirit4444 ,the image of the holy fire1 etc40 ,occult image4 ,figure #b4 ,,rebis is represented as an hermetic hermaphrodite4 ,the already mentioned figure with the two heads 7figure #b7 is found 7as ,hhler relates7 in a book that appeared in ,frankfort in #afah1 called 8,joannes ,danielis ,mylii ,tractatus ,,iii1 seu ,basilica ,philosophica10 though it is to be seen also in other books on alchemy4 ,the hermaphrodite stands on a dragon that lies on a globe4 ,in the right hand he holds a pair of compasses1 in the left a square4 ,on the globe we see a square and a triangle4 ,around the figure are the signs of the seven planets1 with ,symbol3 ,mercury at the top4 ,in a cut in the ,discursus ,nobilis of ,john of ,munster we see sun and moon1 at the middle of the top the star ,symbol3 ,hexagram1 also denoted by ,y 7 matter7 surrounded by rays4 7,hhler1 ,herm4 ,phil41 p4 #aje47 ,in the cabala1 which has found admission into the idea of the alchemists and rosicrucians1 no small part is played by three pillars and two pillars4 ,tubal ,cain was renowned as a great alchemist4 ,he was the patriarch of wisdom1 a master of all kinds of brass and iron work4 7,genesis ,,iv1 #bb47 ,he had the knowledge not only of ordinary chemistry and of the fire required for it1 but also of the higher chemistry and of the hidden elemental fire4 ,after the flood there was no other man who knew the art but the righteous ,noah1 whom some call ,hermogenes or ,hermes1 who possessed the knowledge of celestial and terrestrial things4 ,one devoted to art must be a free man 7,hhler1 l4 c41 p4 #ff74 ,the ordinale of ,norton establishes it more or less as follows3 8,the kings in the olden time have ordained that no one should learn the liberal sciences except the free and those of noble spirit1 and any one who is devoted to them should devote his life most freely4 ,accordingly the ancients have called them the seven liberal arts1 for whoever desires to learn thoroughly and well must enjoy a certain freedom40 ,occult image4 ,figure #c4 ,very frequently one finds in the alchemists images of death3 grave1 coffin1 skeleton1 etc4 ,thus in ,michael ,maier's1 ,atalanta ,fugiens1 the ,emblema ,,xliv shows how the king lies with his crown in the coffin which is just opened4 ,on the right stands a man with a turban1 on the left two who open the coffin and let his joyful countenance be seen4 ,in the ,practica of ,basilius ,valentinus the illustration of the fourth key shows a coffin1 on which stands a skeleton1 the illustration of the eighth key 7see ,fig4 #c71 a grave from which half emerges a man with upright body and raised hands4 ,this reproduction and figure ,i owe to the kindness of ,dr4 ,ludwig ,keller and the publications of the ,comenius ,society4 ,two men are shooting at the well known mark1 ,symbol3 ,sol1 here represented as a target 7a symbol much used in the old lodges71 while a third is sowing4 7,parable of the sower and the seeds47 ,the sign is a clever adaptation of the sulphur hieroglyph and is identical with the registry mark of the third degree of the ,grand ,lodge ,indissolubilis4 ,the mark ,symbol3 ,half circle on the wall is also a symbol of the academy2 it is the half circle1 man1 to whom the light is imparted and means1 when occurring collectively1 the fraternity4 ,the evident idea is of representing the exclusive society as enclosing wall4 ,the angel with the trumpet is the angel of the judgment day who awakes the dead4 ,with respect to the birds ,i refer to ,matthew ,,xiii1 #d3 8,and when he sowed1 some seeds fell by the wayside and the fowls came and devoured them up40 ,in the text of ,basilius ,valentinus1 the fourth key1 there is mention of the rotting and falling to pieces with which we are familiar4 ,the idea of dismemberment is not infrequently clearly expressed1 more clearly than in our parable4 ,already in the oldest alchemistic manuals one operation is called the grave of ,osiris4 ,one of the manuscripts cited by ,berthelot 7,orig41 p4 #fj7 says3 8,the dragon is the guardian of the temple1 sacrifice him1 flay him1 cut his flesh from his bones and thou wilt find what thou seekest40 ,the dragon is also called ,osiris1 with whose son ,horus-,harpocrates1 the skillful ,hermes1 is also identified4 7,do we need reference to requirements in the #c;d degree8 ,j 444 left his skin2 444 ,b 444 left his flesh4442 ,m 444 ,b4441 he lives in the ,son47 ,here more clearly than anywhere else we see the masonic symbolism combined with the myth of the first parents or creation myth4 ,no matter where it acts1 the myth-making power never seems willing to belie its laws4 ,also the tree growing out of the grave or the body of the dead ancestor is not wanting4 78444 at the graves of our fathers40 8,i was accused of a terrible crime407 ,it is the acacia whose presence is rationalized apparently for the purpose of forming a sign by which to find again the place of the hastily buried4 ,an ,egyptian fable tells of two brothers4 ,the younger1 ,bata1 was falsely accused by his sister-in-law 7as was ,joseph by ,potiphar's wife74 ,his brother ,inpw 7,anepu7 consequently pursued him4 ,the sun god made a mighty flood that separated the pursuer from the pursued4 ,bata castrated himself and threw his organ of generation into the water1 where it was swallowed by a fish4 ,bata's heart later in the story is changed into a blossom of an acacia or a cedar4 ,i naturally lay no stress on the accident that the acacia occurs here4 ,the point is that the tree is a symbol of life4 ,bata is reconciled with ,inpw and at parting relates to him that a mug of beer is to serve as a symbol of how the brother fares1 who is dwelling afar off4 ,if the beer foams he is in danger4 ,bata's wife has the acacia tree1 on which ,bata's heart is a blossom1 felled1 and as a result ,bata dies4 ,by means of the mug ,inpw learns of ,bata's peril and departs to look for his younger brother4 ,inpw finds the fallen acacia and on it a berry that is the heart of his brother transformed4 ,bata comes to life again and transforms himself into an ox4 ,his wife has the ox butchered on the pretext of wishing to eat its liver4 ,two drops of blood fall from the cut throat of the ox upon the ground and are changed into two peach trees4 ,bata's wife has the two peach trees felled4 ,a chip flies into her mouth4 ,she swallows it and becomes pregnant by it4 ,the child that she bears is the reincarnated ,bata4 ,he therefore lives again in his son as the child of a widow4 ,the second fragment of the ,physica et ,mystica of ,pseudo ,democritus1 that ,berthelot cites 7,orig41 p4 #aea7 relates that the master died without having initiated ,democritus into the secrets of knowledge4 ,democritus conjured him up out of the underworld4 ,the spirit cried3 8,so that is the reward ,i get for what ,i have done for thee40 ,to the questions of ,democritus he answered1 8,the books are in the temple40 ,they were not found4 ,some time thereafter1 on the occasion of a festival1 they saw a column crack open1 and in the opening they found the books of the master1 which contained three mystic axioms3 8,nature pleases herself in ,nature2 ,nature triumphs over ,nature2 ,nature governs ,nature40 ,the quotations show1 to be sure1 only superficially the interrelation of alchemy and freemasonry4 ,the actual affinity lying behind the symbolism1 which1 moreover1 our examination of the hermetic art has already foreshadowed1 will be treated later4 ,we could also posit a psychological interrelation in the form of an 8etiological assumption0 according to the terminology of psychoanalysis4 ,it would explain the temporary fusion of alchemistic rosicrucianism with freemasonry4 ,the rosicrucian frenzy would never have occurred--so much ,i will say--in masonry1 if there had been no trend that way4 ,some emotional cause must have existed for the phenomenon1 and as the specter of rosicrucianism stalked especially on the masonic stage1 and indeed was dangerous to it alone1 this etiological assumption must be such as to furnish an effective factor in masonry itself1 only in more discreet and wholesome form4 ,in masonry psychological elements have played a part which if improperly managed might degenerate1 as indeed they did when gold- and rose-crossism was grafted on masonry4 ,it appears to me too superficial to explain the movement merely from the external connection of rosicrucianism and the masonic system4 ,although the observation is quite just1 it does not touch the kernel of the matter1 the impulse1 which only psychology can lay bare4 ,freemasonry must have felt some affinity with rosicrucianism1 something related at the psychical basis of the mode of expression 7symbolism1 ritual7 of both4 ,only the modes of expression of rosicrucianism are evidently more far reaching or more dangerous in the sense that they 7the leadership of loose companions always presupposed7 could sooner incite weaker characters to a perverted idea and practice of it4 ,that rosicrucianism in its better aspect is identical with the higher alchemy1 can no longer be doubted by any one after the material here offered4 ,the common psychological element is shown when1 as will be done in later parts of this book1 we go into the deeper common basis of alchemy and freemasonry4 ,then first will the sought-for 8etiological assumption0 attain to its desired clearness4 ,but already this much may be clear3 that we have in both domains1 structures with a religious content1 even though from time to time names are used which will veil these facts4 ,i add now in anticipation a statement whose clear summing up has been reserved for psychoanalysis1 namely that the object of religious worship is regularly to be regarded as a symbol of the libido1 that psychologic goddess who rules the desires of mankind--and whose prime minister is ,eros4 ,libido is desire or the tendency toward desire1 as it controls our impulsive life4 ,in medical language used mainly for sexual desire1 the concept of libido is extended in psychoanalysis 7namely by ,c4 ,g4 ,jung7 to the impelling power of psychic phenomena in general4 ,libido would therefore be the inner view of what must in objective description be called 8psychic energy40 ,how it could be given this extension of meaning is seen when we know the possibilities of its transformation and sublimation1 a matter which will be treated later4 ,now if the libido symbol raised up for an ideal is placed too nakedly before the seeker1 the danger of misunderstanding and perversion is always present4 ,for he is misled by his instincts to take the symbol verbally1 that is1 in its original1 baser sense and to act accordingly4 ,so all religions are degenerate in which one chooses as a libido symbol the unconcealed sexual act1 and therefore also a religion must degenerate1 in which gold1 this object of inordinate desire1 is used as a symbol4 ,what impels the seeker1 that is1 the man who actually deserves the name1 in masonry and in alchemy1 is clearly manifested as a certain dissatisfaction4 ,the seeker is not satisfied with what he actually learns in the degrees1 he expects more1 wants to have more exhaustive information1 wants to know when the 8real0 will be finally shown4 ,complaint is made1 for example1 of the narrowness of the meaning of the degrees of fellowship4 ,much more important than the objective meaning of any degree is the subjective wealth of the thing to be promoted4 ,the less this is1 the less will he 8find0 even in the degrees1 and the less satisfied will he be1 in case he succeeds in attaining anything at all4 ,to act here in a compensating way is naturally the task of the persons that induce him4 ,but it is the before mentioned dissatisfaction1 too1 which causes one to expect wonderful arts from the superiors of the higher degrees2 an expectation that gives a fine opportunity for exploitation by swindlers who1 of course1 have not been lacking in the province of alchemy1 exactly as later at a more critical time1 in the high degree masonry4 ,who can exactly determine how great a part may have been played by avarice1 ambition1 vanity1 curiosity1 and finally by a not unpraiseworthy emotional hunger8 ,the speculators who fished in the muddy waters of late rosicrucianism put many desirable things as bait on the hook2 as power over the world of spirits1 penetration into the most recondite parts of nature's teachings1 honor1 riches1 health1 longevity4 ,in one was aroused the hope of one of these aims1 in another of another4 ,the belief in gold making was1 as already mentioned1 still alive at that period4 ,but it was not only the continuance of this conviction that caused belief in the alchemistic secrets of the high degrees1 but1 as for instance1 ,b4 ,kopp shows 7,alch4 ,,ii1 p4 #ac7 it was a certain metaphysical need of the time4 ,it will have been noticed that with all recognition of its abuses ,i grant to rosicrucianism1 as it deserves1 even its later forms1 an ideal side4 ,to deny it were to falsify its true likeness4 ,only the important difference must be noted between an idea and its advocates alchemy and the alchemists1 rosicrucianism and the rosicrucians4 ,there are worthy and unworthy advocates2 among the alchemists they are called the adepts or masters and the sloppers and sloppy workers4 ,since in our research we are concerned with the hermetic science itself1 not merely with the misdirections undertaken in its name1 we should not let ourselves be involved in these4 ,and as for us the spiritual result 7alchemy1 rosicrucian thoughts1 masonic symbolism1 etc47 is primarily to be regarded and not the single persons advocating it1 the question is idle as to whether the earliest rosicrucians had an organized union or not4 ,it is enough that the rosicrucians are created in the imagination1 that this imagination is fostered and that people live it out and make it real4 ,it amounts to the same thing for us1 whether there were 8so-called0 or 8real0 rosicrucians2 the substance of their teaching lives and this substance1 which is evident in literature1 was what ,i referred to when ,i said that rosicrucianism is identical with higher alchemy or the hermetic or the royal art4 ,but ,i think the comparison holds true for the gold and rose-cross societies also1 for the spiritual scope of this new edition is the same as that of the old order1 except that1 as in the fate of all subtile things1 it was misunderstood by the majority4 ,there were not lacking attempts to dissuade people from their errors4 ,in the rosicrucian notes to the 8,kompass der ,weisen0 7edition of #aghb71 e4g41 8,moreover the object of our guiltless guild is not the making of gold4444 ,rather we remove the erroneous opinion from them the disciples in so far as they are infected with it1 even on the first step of the temple of wisdom4 ,they are earnestly enjoined against these errors and that they must seek the kingdom of ,god and his righteousness40 ,also through all kinds of reforms we seek to set the wayfarer on the right path that leads to the original ideal4 ,it appears that the alchemistic preparation of the 8work0 is available only for the smallest circles4 ,the multitude is blinded4 8,where do the ,scottish masters stay80 8,quite near the sun40 8,why80 8,because they can stand it40 ,section ,v4 ,the ,problem ,of ,multiple ,interpretation4 ,after what has been said it is clear that the ,parable contains instruction in the sense of the higher alchemy4 ,whoever has attentively read this #dth chapter will certainly be in a position to understand the parable1 in large part1 in a hermetic sense4 ,i do not wish to develop this interpretation now1 for to a certain extent it develops itself without further effort1 and what goes beyond that can be treated only in the second part of this volume4 ,i shall limit myself now to a few suggestions4 ,in regard to the external setting of the parable as a piece of rosicrucian literature1 we must remember that it was published in #aghh1 the time of the later gold- and rose-cross societies1 and in a book whose theosophic and religious character is seen in all the figures contained in it as well as in the greater part of the text4 ,it is continually reiterated that gold is not common gold but our gold1 that the stone is a spiritual stone 7,jesus ,christ71 etc4 ,the creation of the world1 the religious duty of mankind1 the mystic path to the experiencing of divinity--all is represented in detailed pictures with predominantly chemical symbolism4 ,this higher conception of alchemy1 that corresponds throughout to the ideal of the so-called old or true rosicrucian1 does not prevent the editor from believing in the possibility of miraculous gifts which are to be gained through the hermetic art4 ,many parts of the book make us suspect a certain navet that may go several degrees beyond the simplicity required for religious development4 ,as for the origin of the parable there are two possibilities4 ,either the editor is himself the author and as such retires into the background1 while he acts as collector of old rosicrucian manuscripts1 that he now in publishing1 discloses to amateurs in the art1 or the editor is merely editor4 ,in either case the obligation remains to interpret the parable hermetically4 ,the educational purpose of the editor is established4 ,if he is himself the author1 he himself has clothed his teachings in the images of the parable4 ,if1 on the contrary1 the author is some one else 7either a contemporary and so ,symbol3 sun ,r4 ,c4 ,symbol3 cross1 or an old hermetic philosopher1 ,fr4 ,r4 ,c471 the editor has found in the piece edited by him a subject suitable to his purpose1 a material that voices his doctrines4 ,we can evidently also rest satisfied1 in order to evade the question of authorship1 that the writing itself gets its own character from the hermetic interpretations1 and shows in detail its correspondingly theosophic material4 ,nevertheless ,i desire to show the directing hand of the collector and editor4 ,several controlling elements pointing toward a hermetic theosophic interpretation1 which the reader probably looks for in the parable1 may be shown if ,i mention the ethical purposes that here and there emerge in our psychoanalytic interpretation of the parable4 ,i might remind the reader that the wanderer is a killer of dragons like ,st4 ,george2 the holy ,mary is represented standing over a dragon2 also under the ,buddha enthroned upon a lotus flower1 there curls not infrequently a vanquished dragon2 etc4 ,i might mention the religious symbolism of the narrow path that leads to the true life4 ,many occurrences in the parable are to be conceived as trials1 and we can see the wanderer overcome the elemental world 7,nature triumphs over ,nature71 wherein he is proved by all four elements and comes off victorious from all tests4 ,the fight with the lion in the den can be regarded as a world test1 the walk on the cloud capped wall 7like the flying up in the vessel7 as an air test1 the mill episode 7and the flood in the vessel7 as a water ordeal1 and the stay in the heated vessel as a fire ordeal4 ,the old miller is ,god1 the ten mill wheels are the ten commandments1 and likewise the ten ,sephiroth that create the whole world4 ,we are also reminded of the ,ophanim 7wheels1 a class of angels74 ,several particulars suggest the admission of the seeker into a hermetic fraternity1 which1 as far as ,i am concerned1 might be called rosicrucian4 ,there was also among the cabbalists1 as apparently is shown by ,reuchlin 7,de ,vero ,mirifico71 an initiation into a mystery4 ,fludd 7in his ,tractatus theologo-philosophicus de vita1 morte et resurrectione1 ,chap4 ,,xvi7 apostrophizes the rosicrucians3 8,with open eyes ,i saw from your brief answer to two men whom you intended1 at the exhortation of the ,holy ,ghost1 to choose to your cloister or house1 that you possessed the same knowledge of the true mystery and the same keys of knowledge that unlock the ,paradise of ,joy1 as the patriarchs and prophets of holy scripture possess40 ,and in another place1 8,believe that your 7the ,r4 ,c4 ,symbol3 cross7 palace or abode is situated at the confines of the earthly paradise locus voluptatis terrestris44440 ,in our parable it is a paradise of joy pratum felicitatis where the wanderer meets the company into which he desires admission4 ,he must undergo examinations like every neophyte4 ,the collegium sapientiae of the parable refers to the rosicrucian ,collegium ,sancti ,spiritus1 which is actually named in another passage of the book that contains the parable4 ,the blood of the lion1 which the wanderer gets by cutting him up1 refers to the rose-colored blood of the cross that we gain through deep digging and hammering4 ,the wanderer picks roses and puts them in his hat1 a mark of honor4 ,the master is generally seen provided with a hat in the old pictures4 8,rose garden0 7the garden of the parable is quadrangular7 was a name applied apparently to alchemistic lodges4 ,the philosophical work itself is compared to the rose2 the white rose is the white tincture1 the red rose is the red tincture 7different degrees of completion that follow the degrees of black74 ,they are plucked in the 8alchemistic paradise10 but one must set about it in obedience to nature4 ,basilius ,valentinus in the third of his twelve keys writes of the great magisterium3 8,so whoever wishes to compare our incombustible sulphur of all the wise men1 must first take heed for himself1 that he look for our sulphur in one who is inwardly incombustible2 which cannot occur unless the salt sea has swallowed the corpse and completely cast it up again4 ,then raise it in its degree1 so that it surpass in brilliance all the stars of heaven1 and become in its nature as rich in blood1 as the pelican when he wounds himself in his breast1 so that his young may be well nourished without malady to his body1 and can eat of his blood4 ,the pelican possesses under its bill a great pouch in which he can preserve food1 principally fish4 ,if he regurgitates the food out of his crop to feed his young he rests his bill against his breast4 ,that gave rise to the belief that it tore open its breast in order to feed its young with its blood4 ,from early times the pelican is therefore used as a symbol of ,christ1 who shed his blood for mankind4 ,the alchemists represented the philosopher's stone1 the red tincture1 as a pelican2 for by its projection on the baser metals it sacrificed itself and1 as it were1 gave its blood to tincture them4 ,the ,christian and the hermetic symbolism are concurrent as in higher sense the stone ,christ1 i4e41 the ,messiah1 is on our hearts4 ,that is the rose of our master with color of scarlet and red dragon's blood1 written of by many1 also the purple mantle of the highest commanders in our art1 with which the ,queen of ,salvation is clothed1 and by which all the poor metals can be warmed4 ,keep well this mantle of honor40 ,it is interesting that dream parallels can support us in both directions on the path of hermetic interpretation4 ,i have in the second section of this volume reported the 8dream of the ,flying ,post40 ,i must now complete its interpretation4 ,stekel writes 7l4 c1 p4 #cii73 8,if we examine the birth and uterus phantasies1 ,mr4 ,x4 ,z41 the dreamer1 turns out to be a base criminal4 ,he struggles with conscious murder ideas4 ,he is afraid he may kill his uncle or his mother4 ,he is very pious4 ,but his soul is black as the coal-dust-strewn street4 ,his evil thoughts 7the homosexual7 pursue him4 ,he enters the mill4 ,it is ,god's mill that grinds slowly but surely4 ,his weight 7his burden of sin7 drives the mill4 ,he is expelled4 ,he enters the ,flying ,post4 ,it is the post that unites heaven and earth4 ,he is to pay1 i4e41 do penance for his sins4 ,his sins are erotic 7three heller the genitals74 ,his sins and misdeeds stink before heaven 7dirty feet74 ,the conductor is death4444 ,the wheel room refers to the wheel of criminals4 ,the water is blood40 ,the perilous situation in the dream1 ,god's mill1 the blackness1 the water or blood1 which are their analogues1 are found in the parable without further reference being necessary4 ,especially would ,i select the unusual detail of the stinking1 dirty feet1 for which probably no one would see any association in the parable4 ,it is found in the episode of the rotting of the bridal pair in the receptacle4 ,it is expressly stated that the putrefying corpses 7i4e41 the disintegrating sinful bodies of men in the theosophic work7 stink4 ,the opposite is the odor of sanctity4 ,actually this opposition recurs frequently in hermetic manuals4 ,the conductor in the dream is described hermetically as a messenger of heaven ,symbol3 mercury1 ,hermes1 conveyor of souls4 ,his first appearance in the life of man is conscience4 ,this causes our sins1 which would be otherwise indifferent1 to stink4 ,in alchemy the substances stink on their dissolution in mercurious purifying liquid4 ,only later does the agreeable fragrance appear4 ,if we find on the one hand that the parable appears as a hermetic writing1 which allows us to develop theosophical principles from its chemical analogues1 on the other hand the psychoanalytic interpretation is not thereby shaken4 ,consequently the question arises for us how it is possible to give several interpretations of a long series of symbols that stand in complete opposition4 ,if we were concerned with individual symbols merely1 the matter would not be at all extraordinary4 ,our research has shown that they are possible4 ,the psychoanalytic interpretation brings to view elements of a purposeless and irrational life of impulse1 which works out its fury in the phantasies of the parable2 and now the analysis of hermetic writings shows us that the parable1 like all deep alchemistic books1 is an introduction to a mystic religious life1--according to the degree of clearness with which the ideas hovered before the author4 ,for just as the psychoanalytically derived meaning of the phantasies does not occur to him1 so possibly even the mystical way on which he must travel must have appeared only hazily before him4 ,so no matter what degree of clearness the subjective experience may have had from the author's point of view1 we have for the solution of our own problem1 to stick to the given object and to the possibilities of interpretation that are so extraordinarily coherent4 ,the interpretations are really three2 the psychoanalytic1 which leads us to the depths of the impulsive life2 then the vividly contrasting hermetic religious one1 which1 as it were1 leads us up to high ideals and which ,i shall call shortly the anagogic2 and third1 the chemical 7natural philosophical71 which1 so to speak1 lies midway and1 in contrast to the two others1 appears ethically indifferent4 ,the third meaning of this work of imagination lies in different relations half way between the psychoanalytic and the anagogic1 and can1 as alchemistic literature shows1 be conceived as the bearer of the anagogic4 ,the parable may serve as an academic illustration for the entire hermetic 7philosophy74 ,the problem of multiple interpretation is quite universal1 in the sense namely that one encounters it everywhere where the imagination is creatively active4 ,so our study opens wide fields and art and mythology especially appear to invite us4 ,i will depart as little as possible1 however1 from the province chosen as an example1 i4e41 alchemy4 ,but in two fables ,i shall work out the problem of multiple interpretation4 ,in the choice of the fables ,i am influenced by the fact that a psychoanalytic elaboration 7,rank's7 lies ready to hand1 and that both are subjected to an anagogic interpretation by ,hitchcock1 who wrote the book on alchemy4 ,this enables me to take the matter up briefly because ,i can simply refer to the detailed treatment in the above mentioned books4 ,the two stories belong to ,grimm's collection and are called the ,six ,swans1 and the ,three ,feathers4 7,k4 ,h4 ,m41 ,nos4 #di and #fc47 ,rank 7,lohenginsage7 connects the story of the six swans and numerous similar stories with the knight of the swan saga4 ,it is shown that the mythical contents of all these narratives have at bottom those elemental forces of the impulse life that we have found in the parable1 and that they are specially founded on family conflicts1 i4e41 on those uncontrolled love and hate motives that come out in their crassest form in the neurotic as his 7phantasied7 8family romance40 ,to this family romance belongs1 among others1 incest in different forms1 the illicit love for the mother1 the rescuing of the mother from peril1 the rescuing of the father1 the wish to be the father1 etc41 phantasies whose meaning is explained in the writings of ,freud and ,rank 7,myth of the ,birth of the ,hero7#c774 ,according to ,hitchcock1 on the contrary1 the same story tells of a man who in the decline of life falls into error1 takes the sin to his heart1 but then1 counseled by his conscience1 seeks his better self and completes the 7alchemic-creative7 work of the six days4 7,hitchcock1 ,red ,book47 ,it is incontestable that there is1 besides the psychoanalytic and anagogic interpretation of this tale 7and almost all others71 a nature mythological and in the special sense1 an astronomical interpretation4 ,significant indications of this are the seven children and the seven years1 the sewing of clothes made of star flowers1 the lack of an arm as in the case of ,marduk1 and the corresponding heroes of astral myths1 and many others4 ,one of the seven is particularly distinguished like the sun among the so-called planets4 ,the ethically indifferent meaning of the tale alongside of the psychoanalytic and the anagogic corresponds to the chemical contents of the hermetic writings4 ,as object of the indifferent meaning there always stands the natural science content of the spirit's creation4 ,there is generally a certain relationship between the astronomical and the alchemistic meanings4 ,it is now well known that alchemy was influenced by astrology1 that the seven metals correspond to the seven planets1 that1 as the sun is distinguished among the planets1 so is gold among the metals2 and as in astrology combustion takes place in heaven1 so it occurs also in the alembic of the alchemists4 ,and the fact that the sun maiden at the end of the story releases her six planet brothers1 sounds exactly as when the tincturing power of gold at the end of six days perfects the six imperfect metals and makes the ill1 well4 ,in the second story ,i will emphasize to a somewhat greater degree the opposition of the two contrasting interpretations 7psychoanalytic and anagogic71 as ,i must return to it again4 ,the story is suited to a detailed treatment on account of its brevity4 ,i will first present it4 ,there was once a king who had three sons1 two of whom were clever and shrewd1 but the third did not talk much1 was simple and was merely called the ,simpleton4 ,when the king grew old and feeble and expected his end1 he did not know which one of his sons should inherit the kingdom after him4 ,so he said to them1 8,go forth1 and whoever brings me the finest carpet shall be king after my death40 ,and lest there be any disagreement among them1 he led them before his castle1 blew three feathers into the air1 and said3 8,as they fly1 so shall you go40 ,one flew towards the east1 the other towards the west1 the third1 however1 flew straight ahead1 but flying only a short distance soon fell to earth4 ,now one brother went to the right1 the other went to the left1 and they laughed at ,simpleton1 who had to stay with the third feather where it had fallen4 ,simpleton sat down and was sad4 ,suddenly he noticed that near the feather lay a trap door4 ,he raised it1 found a stairway1 and went down4 ,then he came before another door1 knocked and listened1 while inside a voice called3 8,maiden green and small1 ,shrunken old crone1 ,old crone's little dog1 ,crone here and there1 ,let us see quickly who is out there40 ,the door opened and he saw a big fat toad and round about her a crowd of little toads4 ,the fat toad asked what his wish was4 ,he answered1 8,i should have liked the most beautiful and finest carpet40 ,then she called a young one and said3 8,maiden green and small1 ,shrunken old crone1 ,crone's little dog1 ,crone here and there1 ,fetch here the big box40 ,the young toad brought the box and the fat toad opened it and gave ,simpleton a carpet from it1 so beautiful and so fine as up above on the earth could not have been woven4 ,then he thanked her and climbed up again4 ,the two others had1 however1 considered their youngest brother so weak-minded that they believed that he would not find and bring anything back4 8,why should we take so much trouble10 said they1 and took from the back of the first shepherd's wife that met them her coarse shawl and carried it home to the king4 ,at the same time ,simpleton returned and brought his beautiful carpet1 and when the king saw it he was astonished and said3 8,if justice must be done1 the kingdom belongs to the youngest40 ,but the two others gave their father no peace1 and said that it was impossible that ,simpleton1 who lacked understanding in all things1 could be a king1 and begged him to make a new condition4 ,then the father said1 8,the one that brings me the most beautiful ring shall be king10 led the three brothers out and blew three feathers into the air for them to follow4 ,the two oldest again went east and west1 and ,simpleton's feather flew straight ahead and fell down near the door in the earth4 ,so he went down again to the fat toad and told her that he needed the most beautiful ring4 ,she immediately had her big box fetched and from it gave him a ring that glittered with jewels and was more beautiful than any goldsmith upon the earth could have made4 ,the two eldest laughed about ,simpleton1 who was going to look for a gold ring1 but they took no trouble1 and knocked the pin out of an old wagon ring and brought the ring to the king4 ,but when ,simpleton showed his gold ring the father again said1 8,the kingdom belongs to him40 ,the two eldest did not cease importuning the king till he made a third condition and declared that the kingdom should go to the one that brought home the fairest woman4 ,again he blew the three feathers into the air and they flew as before4 ,so ,simpleton without more ado went down to the fat toad and said1 8,i have to take home the fairest woman40 8,the fairest woman1 hey8 ,she is not right here1 but none the less you shall have her40 ,she gave him a hollowed out carrot to which were harnessed six little mice4 ,then ,simpleton sadly said1 8,what shall ,i do with it80 ,the toad replied1 8,just put one of my little toads in it40 ,so he took one by chance from the circle and put it in the yellow carriage1 but hardly had she taken her seat when she became a surpassingly beautiful maiden1 the carrot a coach1 and the six little mice1 horses4 ,so he kissed the maiden1 drove away with the horses and took them to the king4 ,his brothers came afterwards4 ,they had not taken any trouble to find a fair lady but had brought the first good looking peasant woman4 ,as the king looked at them he said1 8,the youngest gets the kingdom after my death40 ,but the two oldest deafened the king's ears with their outcry3 8,we cannot allow the ,simpleton to be king10 and gained his consent that the one whose woman should jump through a ring that hung in the middle of the room should have the preference4 ,they thought1 8,the peasant women can do it easily1 they are strong enough1 but the delicate miss will jump herself to death40 ,the old king consented to this also4 ,so the two peasant women jumped1 even jumped through the ring1 but were so clumsy that they fell and broke their awkward arms and legs4 ,then the beautiful woman whom ,simpleton had brought leaped through as easily as a roe1 and all opposition had to cease4 ,so he received the crown and ruled long and wisely4 ,i offer first a neat psychoanalytic interpretation of this narrative4 ,like the dream1 the fairy tale is regularly a phantastic fulfillment of wishes1 and1 of such indeed1 as we realize1 but which life does not satisfy1 as well as of such as we are hardly aware of in consciousness1 and would not entertain if we knew them clearly4 ,reality denies much1 especially to the weak1 or to those who feel themselves weak1 or who have a smaller capacity for work in the struggle for existence in relation to their fellow men4 ,the efficient person accomplishes in his life what he wishes1 the wishes of the weak remain unfulfilled1 and for this reason the weak1 or whoever in comparison with the magnitude of his desires1 thinks himself weak1 avails himself of the phantastic wish fulfillment4 ,he desires to attain the unattainable at least in imagination4 ,this is the psychological reason why so many fairy stories are composed from the standpoint of the weak1 so that the experiencing ,ego of the fairy tale1 the hero1 is a simpleton1 the smallest or the weakest or the youngest one who is oppressed1 etc4 ,the hero of the foregoing tale is a simpleton and the youngest4 ,in his phantasy1 that is1 in the story1 he stamps his brothers1 who are in real life more efficient1 and whom he envies1 as malicious1 disagreeable characters4 7,in real life we can generally observe how suspicious are1 for instance1 physically deformed people4 ,their sensitiveness is well known47 ,like the fox to whom the grapes are sour1 he declares that what his stronger fellows accomplish is bad1 their performance of their duty defective1 and their aims contemptible1 especially in the sexual sphere1 where he feels himself openly most injured4 ,the tale treats specifically from the outset the conquest of a woman4 ,the carpet1 the ring1 are female symbols1 the first is the body of the woman1 the ring is the vagina 7,greek kteis comb pudenda muliebria74 7,the carpet is still more specifically marked as a female symbol in that the brothers take it from the body of a shepherdess4 ,shepherdess--a coarse 8rag0--coarse 8cloth0--in contrast to the fine carpet of the hero47 ,the simpleton is one who does not like much work4 ,when he also ascribes negligence to his brothers he betrays to us his own nature1 in that his 8feather10 i4e41 himself1 does not go far1 while his brothers' feathers go some distance4 ,in order to invalidate this view of himself the distribution of the feathers is put off on chance1 as if to a higher determining power4 ,this has always been a favorite excuse with lazy and inefficient people4 ,one of the means of consoling himself for the unattainableness of his wishes is the belief in miracles4 7,cf4 my work on ,phantasy and ,mythos47 ,the simpleton gains his advantage in a miraculous manner2 roasted pigeons fly into his mouth4 ,in his erotic enterprises he sticks to his own immediate neighborhood4 ,he clearly bears within himself an ,imago that holds him fast4 ,this is an image1 withdrawn from consciousness and consequently indestructible1 of the object of one's earliest passion1 which continues to operate as a strongly affective complex1 and takes hold upon life with a formative effect4 ,the most powerful ,imagos are those of the parents4 ,here naturally the mother imago comes to view1 which later takes a position in the center of the love life 7namely the choice of object74 ,whither does he turn for his journey of conquest8 ,into the earth4 ,the earth is the mother as a familiar symbol language teaches us4 ,trap door1 box1 subterranean holes1 suggest a womb phantasy4 ,the toad frequently appears with the significance of the uterus1 harmonizing with the situation that the tale presents4 7,on the contrary frog is usually penis47 ,the toad's big box 7 mother7 is also the womb4 ,from it indeed the female symbols1 in this connection1 sisters1 are produced for the simpleton4 ,the box is1 however1 also the domestic cupboard1--food closet1 parcel1 bandbox1 chamber1 bowl1 etc41--from which the good mother hands out tasty gifts1 toys1 etc4 ,just as the father in childish phantasy can do anything1 so the mother has a box out of which she takes all kinds of good gifts for the children4 ,down among the toads an ideal family episode is enacted4 ,the mother's inexhaustible box 7with the double meaning7 even delivers the desired woman for the simpleton4 ,the woman--for whom8 ,doubtless for the simpleton1 psychologically4 ,the tale says for the king1 because the female symbols1 carpet1 ring1 the king desires for himself1 in so many words1 and the inference is that the woman also belongs to him4 ,the conclusion of the tale1 however1 turns out true to the psychological situation1 as it does away with the king and lets the simpleton live on1 apparently with the same woman4 ,it is clear as day that the simpleton identifies himself with his father1 places himself in his place4 ,the image1 which possesses him from the first is the father's woman1 the mother4 ,and the father's death--that is considerately ignored--which brings queen and crown1 is a wish of the simpleton4 ,so again we find ourselves at the center of the dipus complex4 ,as mother-substitute figures the sister1 one of the little toads4 ,we have regarded the story first from the point of view of the inefficiency of the hero1 and have thereupon stumbled upon erotic relations1 finally upon the dipus complex4 ,the psychological connection results from the fact that those images on which the dipus complex is constructed appear calculated to produce an inefficiency in the erotic life4 ,the anagogic interpretation of ,hitchcock 7l4 c41 pp4 #age ff47 is as follows1 though somewhat abridged3 ,the king plainly means man4 ,he has three sons2 he is an image of the ,trinity1 which in the sense of our presentation we shall think of as body1 soul and spirit4 ,two of the sons were wise in the worldly sense1 but the third1 who represents spirit and in the primitive form1 is called conscience1 is simple in order to typify the straight and narrow path of truth4 ,the spirit leads in sacred silence those who meekly follow it and dies in a mystical sense if it is denied1 or else appears in other forms in order to pursue the soul with the ghosts of murdered virtues4 ,man is1 as it were1 in doubt concerning the principle to which the highest leadership in life is due4 8,go forth and whoever brings me the finest carpet shall be king after my death40 ,the carpet is something on which one walks or stands1 here representing the best way of life according to ,isaiah ,,xxx1 #ba4 8,this is the way1 walk ye in it1 when ye turn to the right hand and when ye turn to the left40 ,the three feathers are1 of course1 the three principles4 ,two of them move at once in opposite directions towards the east and towards the west1 as many writers on alchemy represent the two principles or breaths1 anima and corpus or ,symbol3 ,gold and ,symbol3 ,silver and so come even at the outset away from the right path4 ,the third1 symbol of the spirit1 flies straight forward and has not far to its end1 for simple is the way to the inner life4 ,and so the spirit will speak to us if we follow its voice1 at first quite a faint voice3 8,but the word is very nigh unto thee1 in thy mouth and in thy heart that thou mayst do it40 7,deuteronomy ,,xxx1 #ad47 ,yet the soul is not free from sadness1 as the man stands still on the lower steps of the ladder that leads up into eternal life4 ,simpleton is troubled in his heart and in the humility of this affliction he discovers 8all at once0 a secret door1 which shows him the entrance into the mystical life4 ,the door is on the surface of the earth1 in abasement1 as the third feather determined it in advance4 ,as ,simpleton discreetly obeyed it1 he strolled along the path that the door opened for him4 ,three steps1 three fundamental forces4 ,so ,christ had to descend before he could rise4 ,the hero of the story knocks as ,christ knocks in the gospel 7i4e41 on the inner door1 contrasted with the law of ,moses1 the outer door74 ,the big toad with her little ones in a circle about her signifies the great mother nature and her creatures1 which surround her in a circle2 in a circle1 for nature always returns upon herself in a cycle4 ,simpleton gets the most beautiful carpet4 ,the other two beings that we call understanding and feelings 7sun and moon of the hermetic writings7 look without1 instead of seeking the way within2 so it comes to pass that they take the first best coarse cloths4 ,to bring the most beautiful ring is to bring truth1 which like a ring has neither beginning nor end4 ,understanding and feeling go in different directions1 the simpleton waits meekly by the door that leads to the interior of the great mother4 ,the appearance of this conception in the anagogic interpretation is also important4 ,in the third test1 the search for 8the fairest woman10 the crown of life1 conceived exoterically as well as esoterically1 the carrot represents the vegetative life 7body1 the natural man71 and the six mice that draw it are our old friends the six swans or virtues1 and the highest of these compassion--or love--goes as the enthroned queen in the carriage4 ,the uninitiated man is almost in doubt and asks1 8,what shall ,i do with a carrot80 ,yet the great mother replies1 as it were1 8,take one of my fundamental forces40 ,and what do we see then8 ,the toad becomes a beautiful maiden1 etc4 ,the man now all at once realizes how fearfully and wonderfully he is made4 ,filled with reverence of himself he is ready to cry1 8,not my will but thine be done40 ,still another test remains4 ,we must all go through a sort of mystical ring1 which hangs in the hall 7of learning74 ,only one in the whole universe is in a condition to accomplish it1 to endure it without injury4 ,the beautiful delicate maid with the miraculous gift is the spirit spiritus or ,symbol3 ,mercury of alchemy4 ,we shall add that the two interpretations externally contradict each other1 although each exhibits a faultless finality4 ,i should note that ,i have limited myself to the briefest exposition2 in a further working out of the analysis the two expositions can be much more closely identified with the motives of the story4 ,first1 then1 the question arises1 how one and the same series of images can harmonize several mutually exclusive interpretations 7problem of multiple interpretation72 yet we have discovered in the parable three practically equivalent schemes of interpretation1 the psychoanalytic1 the chemical 7scientific71 and the anagogic4 ,secondly1 the question presents itself more particularly how can two so antithetic meanings as the psychoanalytic and the anagogic exist side by side4 ,part ,,iii4 ,,synthetic ,,part4 ,section ,i4 ,introversion ,and ,regeneration4 ,a4 ,introversion ,and ,intro-,determination4 ,the multiple interpretation of works of fantasy has become our problem1 and the diametrical opposition of the psychoanalytic and the anagogic interpretation has particularly struck us4 ,the question now apparently becomes more complicated if ,i show that the psychoanalytic interpretation contains an analogue that we must take into consideration4 ,the analogue is presented by the remarkable coexistence of symbolism of material and functional categories in the same work of imagination4 ,in order to make myself intelligible1 ,i must first of all explain what these categories are4 ,in division #b of the introductory part we have seen that the imagination shows a predilection for symbolic forms of expression1 proportionately greater indeed1 the more dreamlike it is4 ,now by this symbolism as we observe most clearly in hypnagogic 7half dreaming7 hallucinations and in dreams1 three different groups of objects are represented4 ,i4 ,thought contents1 imagination contents1 in brief1 the contents or objects of thinking and imagining1 the material of thought whether it be conscious or unconscious4 ,,ii4 ,the condition1 activity1 structure of the psyche1 the way and manner that it functions and feels1 the method of functioning of the psyche1 whether it be conscious or unconscious4 ,,iii4 ,somatic processes 7bodily stimulations74 ,this third sort of objects is closely cordinated with the other two4 ,it is not capable of interesting us in the present connection so we pass it by4 ,therefore we arrive at two categories in which we can enroll all symbolizing works of the imagination1 the material and the functional4 ,i4 ,the material category is characterized by its representation of thought contents1 i4e41 of contents that are worked out in a train of thoughts 7arranged thought1 imagined71 whether they are mere images or groups of images1 concepts that are somewhat drawn out into comparisons and definition processes1 or indeed judgments1 trains of reasoning1 which serve as analytic or synthetic operations1 etc4 ,since1 as we know1 the phantasies 7dreams1 reveries1 even poems7 are mostly inspired by wishes1 it will prove frequently the case that the contents symbolically contained in them are wish images1 i4e41 the imagined experiencing of gratification4 ,,ii4 ,the functional category is characterized by the fact that the condition1 structure or capacity for work of the individual consciousness 7or the psychic apparatus7 is itself portrayed4 ,it is termed functional because it has nothing to do with the material or the contents of the act of thinking1 but applies merely to manner and method in which consciousness functions 7rapid1 slow1 easy1 hard1 obstructed1 careless1 joyful1 forced2 fruitless1 successful2 disunited1 split into complexes1 united1 interchangeable1 troubled1 etc474 ,it is immaterial whether these are conscious or unconscious4 ,thinking must be taken here in the widest possible sense4 ,it means here all psychic processes that can have anything as an 8object40 ,two typical examples will enable us at once clearly to understand the two categories and keep them separate4 ,a4 ,material ,symbolism4--,conditions4 ,in a drowsy state ,i reflect upon the nature of the judgments that are transsubjectively 7 for all men7 valid4 ,all at once the thread of the abstract thought is broken and autosymbolically in the place of it is presented the following hypnagogic hallucination3 ,symbol4 ,an enormous circle1 or transparent sphere1 floats in the air and men are putting their heads into this circle4 ,interpretation4 ,in this symbol everything that ,i was thinking of is expressed4 ,the validity of the transsubjective concerns all men without exception2 the circle goes through all the heads4 ,this validity must have its cause in something common to all4 ,the heads all belong to the same apparently homogeneous sphere4 ,not all judgments are transsubjective2 with their bodies and limbs men are outside of and under the sphere and stand on the earth as separate individuals4 ,b4 ,functional ,symbolism4--,conditions4 ,dreamy state as above4 ,i reflect upon something or other1 and yet in allowing myself to stray into bypaths of thought1 ,i am diverted from my peculiar theme4 ,when ,i want to get back the autosymbolic phenomenon appears4 ,symbol4 ,i am climbing mountains4 ,the nearer mountains shut out my view of the more distant ones1 from which ,i have come and to which ,i should like to return4 ,meaning4 ,i have got off the track4 ,i have ventured too high and the ideas that ,i have entertained shut out my starting point like the mountains4 ,to the material category belongs1 for example1 the meaning of the strawberry dream explained in the second part of the introductory chapter4 ,strawberry picking is a symbol for an imaged wish gratification 7sexual intercourse71 and so for an image content4 ,the symbolism is therefore a material one4 ,the greatly preponderating part of psychoanalytic dream literature is occupied with interpretation according to material categories4 ,to the functional categories belong1 for example1 the symbolism of falling asleep and waking up1 which ,i have mentioned in the second part in connection with the interpretation of the parable4 ,the two categories of symbolism1 if they never did anything but parallel each other1 would afford us no analogues for our problem of double meaning4 ,now the cases1 however1 are extremely rare where there is only functional or only material symbolism2 the rule is an intimate interweaving of both4 ,to be sure1 one is frequently more emphasized than the other or more easily accessible1 but we can generally find cases where long contexts of images are susceptible of material as well as functional interpretation1 alike in detail and continuity of connection4 ,the following may serve as a very simple case in point4 ,lying one evening in bed and exhausted and about to fall asleep1 ,i devoted my thoughts to the laborious progress of the human spirit in the dim transcendant province of the mothers-problem4 7,faust1 ,part ,,ii47 ,more and more sleepy and ever less able to retain my thoughts1 ,i saw suddenly with the vividness of an illusion a dream image4 ,i stood on a lonely stone pier extending far into a dark sea4 ,the waters of the sea blended at the horizon with an equally dark-toned mysterious1 heavy air4 ,the overpowering force of this tangible picture aroused me from my half sleeping state1 and ,i at once recognized that the image1 so nearly an hallucination1 was but a visibly symbolic embodiment of my thought content that had been allowed to lapse as a result of my fatigue4 ,the symbol is easily recognized as such4 ,the extension into the dark sea corresponds to the pushing on into a dark problem4 ,the blending of atmosphere and water1 the imperceptible gradation from one to the other means that with the 8mothers0 7as ,mephistopheles pictures it7 all times and places are fused1 that there we have no boundaries between a 8here0 and a 8there10 an 8above0 and a 8below10 and for this reason ,mephistopheles can say to ,faust on his departure1 8,plunge then4--,i could as well say soar40 ,we see therefore between the visualized image and the thought content1 which is1 as it were1 represented by it1 a number of relations4 ,the whole image resolves itself insofar as it has characteristic features1 almost entirely into such elements as are most closely related to the thought content4 ,apart from these connections of the material category1 the image represents also my momentary psychic condition 7transition to sleep74 ,whoever is going to sleep is1 as it were1 in the mental state of sinking into a dark sea4 7,the sinking into water or darkness1 entrance into a forest1 etc41 are frequently-occurring threshold symbols47 ,the clearness of ideas vanishes there and everything melts together just as did the water and the atmosphere in the image4 ,this example is but to illustrate2 it is in itself much too slight and simple to make any striking revelation of the remarkable interlacing of the two kinds of symbolism4 ,i refer to my studies on symbolism and on dreams in the bibliography4 ,exhaustive treatment at this point would lead us too far afield4 ,let us rest satisfied then with the facts that the psychoanalysts simultaneously deal with two fundamentally different lines of interpretation in a product of the phantasy 7dream1 etc471 quite apart from the multiple determinants which they can find within the material as well as in the functional categories2 both lines of interpretation are supplied by the same fabric of images1 indeed often by the same elements of this image fabric4 ,this context therefore must have been sought out artfully enough by the creative unconscious to answer the double requirement4 ,the coexistence of the material meaning with the functional is not entirely puzzling to the student of psychoanalysis4 ,two facts must be kept in mind throughout4 ,in the first place1 we are acquainted with the principle of multiple determination or condensation4 ,the multiplicity of the dimly moving latent dream thoughts condenses into a few clear dream forms or symbols1 so that one symbol continually1 as it were1 appears as the representative of several ideas1 and is therefore interpretable in several ways4 ,that it should be susceptible of more than one interpretation can cause no surprise because the fundamental significance 7the latent thoughts7 were the very ones that1 by association1 caused the selection of the symbols from an infinite series of possibilities4 ,in the shaping of the dream1 and therefore in the unconscious dream work1 only such pictorial elements could penetrate into consciousness as satisfied the requirements of the multiple determination4 ,the principle of multiple determination is valid not only within the material and the functional categories1 but makes the fusion of both in the symbol in question to some extent intelligible4 ,elements of both categories take an active part in the choice of the symbol4 ,on the one hand1 a number of affects press on towards the symbolic representation of objects to which they direct themselves 7objects of love1 hate1 etc474 ,on the other hand1 the psyche takes cognizance of its own impulses1 play of affects1 etc41 and this perception will gain representation4 ,both impulses take part in the choice of those symbols which thrust themselves into the nascent consciousness of phantasy1 and so the dream1 like the poem1 etc41 besides the symbolism of the wish tendencies 7material categories7 that animate them1 bears the stamp of the psychic authorship 7functional category7 of the dreamer or the author4 ,ferenczi defends the view for the myth also that the material symbolism must coincide with the functional 7,imago ,i1 p4 #bhc74 ,secondly1 it has been shown in recent times in psychoanalytic studies that symbols which were originally material pass over to functional use4 ,if we thoroughly analyze for a sufficient time the dreams of a person we shall find that certain symbols which at first probably appeared only incidentally to signify some idea content1 wish content1 etc41 return and become a persistent or typical form4 ,and the more such a typical form is established and is impressed1 the farther it is removed from its first ephemeral meaning1 and the more it becomes a symbolic representative of a whole group of similar experiences1 a spiritual capital1 so to speak1 till finally we can regard it simply as the representative of a spiritual current 7love1 hate1 tendency to frivolity1 to cruelty1 to anxiety1 etc474 ,what has been accomplished there is a transition from the material to the functional on the path of a determination inward or intro-determination 7verinnerlichung7 as ,i shall call it4 ,later ,i shall have more to say about intro-determination4 ,for the present this may suffice for the understanding1 that the material and the functional symbolism1 in spite of their at first apparently fundamental difference1 are essentially related in some way1 which is illuminated by the process of intro-determination4 ,the analogue of the problem of multiple interpretation unfolded in the preceding section is shown to be a question that can be easily answered4 ,and we would bring our problem to a generally satisfactory position if we succeeded in showing that the anagogic interpretation1 whose alignment with the psychoanalytic seemed so impracticable1 is a form of functional interpretation1 or at least related to it4 ,in this case it would be at once comprehensible how a product of the imagination harmonizes with several expositions 7problem of multiple interpretation72 because this variety of sense had already operated in the selection of the symbol and indeed1 in those cases as well where we did not at first sight suspect the coperation of the anagogic thoughts2 secondly1 the anagogic and the psychoanalytic interpretations are somehow reconciled to each other1 whereby possibly also the position of the natural science interpretation can be made somewhat clearer4 ,the possibility that the anagogic has some part in the creation of the functional1 will be brought nearer by the fact that our previously offered anagogic expositions 7fairy tales1 parabola7 markedly resemble functional interpretations4 ,in the tale of the six swans ,hitchcock explains the reception of the maiden into the castle as the reception of sin into the heart2 the seven children are the seven virtues 7consequently spiritual tendencies74 ,the small maiden is conscience1 the tissues are processes of thought4 ,in the story of the three feathers1 again1 one son is conscience2 the secret door is the entrance to the inner life1 to spiritual absorption1 the three feathers are spiritual tendencies1 etc4 ,in the dream of the 8flying post0 conscience appears as the conductor4 ,the 8,mills of ,god10 which psychologically also represents conscience1 the more strikingly because the burden of sin1 guilty feeling1 drives them1 also appear in the parable4 ,the lion or the dragon which must be overcome on the mystic path is again a spiritual force4 ,the approximation to the functional category is not to be denied4 ,processes that show an interplay of spiritual powers are symbolically represented there4 ,but we are at once struck with a difference4 ,the true functional phenomenon1 as ,i have so far described it1 pictures the actual psychic state or process2 the anagogic image appears on the contrary to point to a state or process that is to be experienced in the future4 ,we shall pass over for a time the last topic1 which will not1 however1 be forgotten1 and turn to the question as to the point on which the anagogic and the functional interpretations can best be brought together4 ,this point appears to me to be introversion1 first because it is related to the previously mentioned intro-determination1 and second1 because it is familiar to psychoanalysis and is of great importance in anagogic method4 ,the term 8introversion0 comes from ,c4 ,g4 ,jung4 ,it means sinking into one's own soul2 the withdrawal of interest from the outer world2 the seeking for joys that can be afforded by the inner world4 ,the psychology of the neuroses has led to the concept of introversion1 a province1 therefore1 which principally treats of morbid forms and functions of introversion4 ,the sinking of oneself into one's own soul also appears exactly as a morbid losing of oneself in it4 ,we can speak of introversion neuroses4 ,jung regards dementia precox as an introversion neurosis4 ,freud1 who has adopted the concept of introversion with some restrictions regards the introversion of the libido as a regular and necessary precondition of every psychoneurosis4 ,jung 7,jb4 ps4 ,f41 ,,iii1 p4 #aei7 speaks of 8certain mental disturbances he means dementia precox which are induced by the fact that the patients retire more and more from reality1 sink into their phantasy1 whereby in proportion as reality loses its force1 the inner world takes on a reality and determining power40 ,we may also define introversion as a resignation of the joys of the outer world 7probably unattainable or become troubled7 and a seeking for the libido sources in one's own ego4 ,so we see how generally self-chastisement1 introversion and autoerotism are connected4 ,the turning away from the outer world and turning in to the inner1 is required by all those methods which lead to intensive exercise of religion and a mystic life4 ,the experts in mysteries provide for opportunities that should encourage introversion4 ,cloisters and churches are institutions of introversion4 ,the symbolism of religious doctrine and rite is full of images of introversion1 which is1 in short1 one of the most important presuppositions of mysticism4 ,religious and mythical symbolism has countless images for introversion2 e4g41 dying1 going down1 subterranean crypts1 vaults1 dark temples1 into the underworld1 hell1 the sea1 etc42 being swallowed by a monster or a fish 7as ,jonah71 stay in the wilderness1 etc4 ,the symbols for introversion correspond in large part with those that ,i have described for going to sleep and waking 7threshold symbolism71 a fact that can be readily appreciated from their actual similarity4 ,the descent of ,faust to the mothers is an introversion symbol4 ,introversion fulfills here clearly the aim of bringing to reality1 i4e41 to psychological reality1 something that is attainable only by phantasy 7world of the past1 ,helen74 ,in ,jacob ,boehme 7,de ,vita ,mentali7 the disciple says to the master1 8,how may ,i attain suprasensuous life1 so that ,i may see ,god and hear him speak80 ,the master says1 8,when you can lift yourself for one moment into that realm where no creature dwelleth1 you will hear what ,god speaks40 ,the disciple says1 8,is that near or far80 ,the master says1 8,it is in yourself40 ,the hermetics often urge retirement1 prayer and meditation1 as prerequisites for the work2 it is treated of still more in the hieroglyphic pictures themselves4 ,the picture of death is already familiar to us from the hermetic writings1 but in the technical language there are still other expressions for introversion1 e4g41 the shutting up in the receptacle1 the solution in the mercury of the sages1 the return of the substance to its radical condition 7by means of the radical or root dampness74 ,similar features in our parable are the wandering in the dense forest1 the stay in the lion's den1 the going through the dark passage into the garden1 the being shut up in the prison or1 in the language of alchemy1 the receptacle4 ,introversion is continually connected with regression4 ,regression1 as may be recalled from the #b;d section of ,part ,i1 is a harking back to more primitive psychic activities1 from thinking to gazing1 from doing to hallucinating2 a striving back towards childhood and the pleasures of childhood4 ,introversion accordingly is accompanied by a desire for symbolic form of expression 7the mystical education is carried on in symbols71 and causes the infantile imagos to revive--chiefly the mother image4 ,it was pre-eminently father and mother who appeared as objects of childish love1 as well as of defiance4 ,they are unique and imperishable1 and in the life of adults there is no difficulty in reawakening and making active those memories and those imagos4 ,we easily comprehend the fact that the symbolic aim of the previously mentioned katabasis always has a maternal character2 earth1 hole1 sea1 belly of fish1 etc41 that all are symbols for mother and womb4 ,regression revives the dipus complex with its thoughts of incest1 etc4 ,regression leads back to all these relics now done away with in life and repressed4 ,it actually leads into a sort of underworld1 into the world of titanic wishes1 as ,i have called them4 ,how far this was the case in the alchemistic parable1 ,i have fully shown in the psychoanalytic treatment of it4 ,here ,i need merely to refer to the maternal nature of the symbols cited3 receptacle1 mercury of the sages 78mother of metals07 and radical moisture1 also called 8milk0 and the like4 ,fairy tales have frequently a very pretty functional symbolism for the way in which introversion leads to the mother imago4 ,thus the simpleton in the fairy tale of the feathers comes through the gate of introversion exactly into the family circle1 to the mother that cares for him4 ,there his love finds its satisfaction4 ,there he even gets a daughter1 replica of the mother imago1 for a wife4 ,in the parable the wandering in the forest 7introversion7 is followed by the battle 7suggestive of incest7 with the lion 7father or mother in their awe inspiring form72 the inclusion in the receptacle 7introversion7 by the accomplishment of the incest4 ,if it is now clear also that in introversion1 as a result of the regression that is connected with it1 visions of 8titanic0 emotions 7incest1 separating of parents1 etc47 are encountered1 yet it has not become in the slightest degree comprehensible how these visions are related to the treatment of anagogic ideas4 ,and that is indeed the question4 ,we can really understand these striking facts better if we recall what ,i have said above about the type formation and the intro-determination of the symbols1 namely1 that symbols can depart from their original narrower meaning and become types for an entire class of experiences whereby an advance is made from the material to the functional meaning4 ,some examples will elucidate this4 ,i have observed particularly fine cases of intro-determination in a series of experiments in basin divination 7lecanomancy7 which ,i have carried on for several years4 ,lecanomancy resembles crystal gazing1 except that the gazer looks into a basin of water4 ,in the visions of my subject1 ,lea1 typical forms were pictured1 which always recurred4 ,regarded as symbols they were1 as subsequent analysis showed1 almost all subjected to inward accentuation or intro-determination4 ,thus1 for instance1 a black cat appeared4 ,at first it appeared as representative of ,lea's grandmother1 who was cat-like1 malicious and fawning4 ,later the cat stood for the corresponding traits that she perceived in herself4 ,above all the cat is the symbol of her grandmother1 so the grandmother 7or cat7 is a mental current of ,lea4 ,frequently there appears in the image a ,dyas1 sometimes in the shape of a two-headed snake1 of two hands1 of two feet1 or of a woman with two faces1 etc4 ,above all1 every antithesis appears to have some external meaning1 two men who love each other1 etc4 ,so it becomes clear that the common element which finds its most pregnant expression in the double faced woman is the ,dyas in itself and that it means bisexuality1 psychic hermaphroditism4 ,more than that it is definitely certain that the deepest sense of the symbol means a complete dissociation of ,lea's character into two different personalities1 one of which may be called the savage and the other the mild4 7,lea herself uses the expressions cynical and ideal personality47 ,in one of the later experiments ,lea saw her cynic double vividly personified and spoke in this character1 which is closely related to the 8black cat40 ,the ,dyas in the symbols has the value first of a representation of externals 7two lovers1 etc471 then as symbols of bisexuality4 ,the sexual ,dyas can again be conceived as a symbol or characteristic of a still more general and comprehensive dissociation of the ego4 ,a further symbol and one still more tending towards intro-determination was death4 ,starting from connections with definite external experiences and ideas of actual death1 the meaning of the symbol became more and more spiritual1 till it reached the meaning of the fading away of psychic impulses4 ,what died symbolically or had to die was represented by an old man who sacrificed himself after suffering all kinds of fortune4 ,the dying of this old man signified1 as analysis showed1 the same thing that we call the 8putting off the old ,adam0 7turning over a new leaf74 ,the figure of the old man1 originally ,lea's grandfather1 then her father1 came to have this meaning only after a long process of intro-determination4 ,a few more examples for typical figures4 ,in many dreams of a woman analyzed by me 7,pauline1 in my treatise ,zur ,symbolbildung71 a cow appears as a typical image4 ,the alternation of this cow with more or less definite mother symbols leads to identification of the cow with the mother4 ,two circumstantial dreams that were fully analyzed showed1 however1 that the cow and other forms with which she alternated cannot be translated so correctly by the concept of mother as by that of the maternal authority and finally still more correctly by self-criticism or conscience1 of which maternal authority is but a type4 ,children figure in ,pauline's case as a result of various experiences1 as typical of obstacles4 ,in the case of another dreamer the father stands in similar relation as the determinant that paralyzes his resolutions4 ,the climbing of an ascent1 usually a symbol of coitus 7hurrying upward which makes us out of breath71 turns out often in a deeper relation as the effort to get from the disagreeable things of life to a place of retreat 7lonely attics1 etc471 inaccessible to other persons 7 thoughts72 and now we see that this deeper meaning appears without prejudice to the first1 for even coitus1 like all transport1 is only a special case of flight from the outer life1 one of the forms of spiritual oblivion4 ,hence in part the mythologically and psychopathologically important comparison of intoxication1 intoxicating drink and sperm1 soma and semen4 ,ascent coitus is in this case a type for a quite comprehensive class of experience4 ,marcinowski found in his analyses that the father in dream life often was a 8symbol of an outlived1 obsolete attitude40 7,z4 ,bl4 f4 ,ps41 ,,ii1 #i47 ,other examples of types are the phallus1 the sun and other religiously revered objects1 if we regard them as does ,jung 7,wandl4 u4 ,sym41 ,jb4 ps4 ,f41 ,,iii-,,iv7 as a symbol of the libido4 ,the concept of which is extended by ,jung almost to ,schopenhauer's ,will4 ,the typical character of divine personalities is moreover quite clearly emphasized by ,jung himself4 ,the snake1 about whose significance as a 8negative phallus10 etc4 developed in detail by ,jung1 we shall have more to say1 can also be regarded as a typical image4 ,bull1 cow and other animal forms are in mythology as in dreams typical transmutations1 with unlimited possibility of intro-determination4 ,dogs are often in dreams the representations of animal propensities4 ,the beast is often 8la bte humaine0 in the dreamer's own inner life4 ,we have become acquainted with the terrible lions1 the bears1 etc41 as father types2 here we get a new perspective which makes clear the one-sidedness of our first conception4 ,since psychoanalysis has found acceptation1 many of its followers believe they are able to solve1 with their work of analysis alone1 all the psychological1 esthetic and mythological problems that come up4 ,we understand only half of the psychic impulses1 as indeed we do all spiritual development1 if we look merely at the root4 ,we have to regard not merely whence we come but also whither we go4 ,then only can the course of the psyche be comprehended1 ontogenetically as well as phylogenetically1 according to a dynamic scheme as it were4 ,if we apply this fundamental principle to symbolism there develops therefrom the obligation to keep both visible poles in view1 between which the advance of significance1 the process of intro-determination is completed4 7,an externalization is also possible1 yet the internalization or intro-determination must be regarded as the normal process47 ,it corresponds namely to the process of education and progress of culture4 ,this will soon be cleared up4 ,to the most general type belong then1 without doubt1 those symbols or frequently disguised images1 concerning which we wondered before1 that besides representing 8titanic0 tendencies1 they are fitted to represent the anagogic4 ,the solution of the riddle is found the instant we regard these images as types with a certain degree of intro-determination1 as types for a few fundamental forces of the soul1 with which we are all endowed1 and whose typical symbols are for that reason of general applicability4 ,i will therefore call these types the human elementary types4 ,for example1 if by psychoanalysis we deduce father and mother1 etc41 from some of the symbols appearing in dreams1 we have in these representations of the psychic images1 as the psychoanalyst calls them1 in reality derived mere types whose meaning will change according to the ways of viewing them1 somewhat as the color of many minerals changes according to the angle at which we hold them to the light4 ,the actual father or mother1 the experiences that surrounded them1 were the material used in the formation of the types2 they were external things even if important1 while later the father1 etc41 emerging as symbol1 may have significance as a type of the spiritual power of the very person in question2 a spiritual power to be sure1 which the person in question feels to be like a father for otherwise the father figure would not be suited for the symbol4 ,and we can go so far as to call this spiritual power a father image4 ,that should not however1 mislead us into taking that real person1 who in the individual case generally 7though not always7 has furnished the type1 for the real or the most essential4 ,the innermost lies in ourselves and is only fashioned and exercised upon persons of the external world4 ,so then we get for the typical symbol a double perspective4 ,the types are given1 we can look through them forward and backward4 ,in both cases there will be distortions of the image2 we shall frequently see projected upon each other1 things that do not belong together1 we shall perceive convergences at vanishing points which are to be ascribed only to perspective4 ,i might for brevity's sake call the errors so resulting errors of superposition4 ,the significance of this concept will1 ,i hope1 come to have still greater validity in psychoanalysis4 ,this error of superposition ,c4 ,g4 ,jung attempts to unmask1 when he writes3 8,as libido has a forward tendency1 so in a way1 incest is that which tends backward into childhood4 ,it is not incest for the child1 and only for the adult1 who possesses a well constituted sexuality1 does this regressive tendency become incest in that he is no longer a child1 but has a sexuality that really no longer can suffer a regressive application40 7,jung1 ,psychology of the ,unconscious47 ,it may moreover be remarked that ,freud also is careful not to take the incest disclosed by psychoanalysis in too physical a sense4 ,this error of superposition is found not only in the view backward but in the forward view4 ,so what ,i1 as interpreter of mystical symbolism1 may say about the possible development of the soul will be affected by this error of superposition4 ,it is not in my power to correct it4 ,in spite of everything1 the treatment of symbolism from the two points of view must be superior to the onesided treatment2 in order to approximate a fundamental comprehension1 which to be sure remains an ideal1 the different aspects must be combined and in order to make this clear ,i have added a synthetic treatment to the analytic part of my work4 ,looking back through the elementary types1 we see the infantile images together with those non-moral origins that psychoanalysis discovers in us2 looking forward we notice thoughts directed to certain goals that will be mentioned later4 ,the elementary types themselves thanks to intro-determination represent however a collection of our spiritual powers1 which we have first formed and exercised at the time that the images arose1 and which are in their nature closely related to these images1 indeed completely united with them as a result of the errors of superposition--this collection of powers1 ,i say1 accompanies us through our entire life and is that from which are taken the powers that will be required for future development4 ,the objects or applications change1 the powers remain almost the same4 ,the symbolism of the material categories which depends on external things changes with them2 but the symbolism of the functional categories1 which reflects these powers remains constant4 ,the types with their intro-determination belong to the functional categories2 and so they picture the constant characters4 ,that experience to which the suggestions of symbolism 7brought to verbal expression by means of introversion7 point as to a possible spiritual development1 corresponds to a religious ideal2 when intensively lived out this development is called mysticism4 ,we can define mysticism as that religious state which struggles by the shortest way towards the accomplishment of the end of religion1 the union with the divinity2 or as an intensive cultivation of oneself in order to experience this union4 ,it presents itself if instead of looking backward we gaze forward from our elementary types to the beyond4 ,but let us not forget that we can regard mysticism only as the most extreme1 and therefore psychically the most internal1 unfolding of the religious life1 as the ideal which is hardly to be attained1 although ,i consider that much is possible in this direction4 ,if my later examination carries us right into the heart of mysticism1 without making the standpoint clear every time1 we now know what restrictions we must be prepared for4 ,if ,i take the view that those powers1 whose images 7generally veiled in symbolism7 are the elementary types1 do not change1 ,i do not intend to imply that it is not possible to sublimate them4 ,with the increasing education of man they support a sublimation of the human race which yet shows in recognizable form the fundamental nature of the powers4 ,one of the most important types1 in which this transformation process is consummated and which refines the impulse and yet allows some of its character to remain1 is the type mother1 i4e41 incest4 ,among religious symbols we find countless incest images but that the narrow concept of incest is no longer suited to their psychological basis 7revealed through analysis7 has been1 among psychoanalysts1 quite clearly recognized by ,jung4 ,therefore in the case of every symbolism tending to ethical development1 the anagogic point of view must be considered1 and most of all in religious symbolism4 ,the impulse corresponding to the religious incest symbols is preeminently to be conceived in the trend toward introversion and rebirth which will be treated of later4 ,vid4 note ,c1 at the end of the volume4 ,i have just used the expression 8sublimation40 ,this ,freudian term and concept is found in an exactly similar significance in the hermetic writers4 ,in the receptacle where the mystical work of education is performed1 i4e41 in man1 substances are sublimated2 in psychological terms this means that impulses are to be refined and brought from their baseness to a higher level4 ,freud makes it clear that the libido1 particularly the unsocial sexual libido1 is in favorable circumstances sublimated1 i4e41 changed into a socially available impelling power4 ,this happens in the evolution of the human race and is recapitulated in the education of the individual4 ,i take it for granted that the fundamental character of the elementary psychic powers in which the sublimation is consummated is the more recognizable the less the process of sublimation is extended in time4 ,in mysticism1 e4g41 the fundamental character penetrates the primal motive because the latter wishes to lead the relatively slightly sublimated impulses by a shortened process to the farthest goal of sublimation4 ,mysticism undertakes to accomplish in individuals a work that otherwise would take many generations4 ,what ,i said therefore about the unchangeability of the fundamental powers or their primal motive1 is wholly true of its fate in mystical development4 ,the ,mohammedan mystic ,arabi 7#aafe-abdj7 writes1 8,love as such1 in its individual life1 is the same for sensuous and spiritual1 therefore equally for every ,arab 7of an allegory7 and for me1 but the objects of love are different4 ,they loved sensible phenomena while ,i1 the mystic1 love the most intimate existence40 7,horten1 ,myst4 ,texte1 p4 #ab47 ,the religious-mystical applications of the fundamental powers represented by the types1 in the sense of a sublimation1 does not manifest therefore in contrast to their retrospective form 7titanic1 purposeless form7 an essentially foreign nature2 the important novelty in them is that they no longer are used egotistically but have acquired a content that is ethically valuable1 to which the intro-determination was an aid4 ,this determination1 whose external aspects we have noticed in the types or symbols1 is only the visible expression of a far more important actual intro-determination whose accomplishment lies in an amplification of personality1 and will later be considered in detail4 ,in the psychoanalytic consideration of the alchemistic parable it would appear that only the titanic impulses were realized there1 e4g41 to have the mother as a lover and to kill the father4 ,now it corresponds to a really significant intro-determination when we hear that in the alchemistic work the father is the same as the son1 and when we understand that the father is a state1 or psychic potentiality1 of the 8son10 whom the latter in himself1 has to conquer1 exactly in the same manner as ,lea in the lecomantic study strove to put off the old man4 ,the alchemist ,rulandus 7,lex41 p4 #bd7 quotes the 8,turba03 8,take the white tree1 build him a round1 dark1 dew-encircled house1 and set in it a hundred year-old man and close it so that no wind or dust can get to him 7introversion72 then leave him there eight days4 ,i tell you that that man will not cease to eat of the fruit of that tree till he becomes a youth4 ,o what a wonderful nature1 for here is the father become son and born again40 ,ibid3 8,the stone that is in the anagogic sense1 man is at first the senex1 afterwards young1 so it is said filius interficit patrem2 the father must die1 the son be born1 die with each other and be renewed with each other40 ,we must proceed similarly if we wish to interpret the parable anagogically4 ,what ,i have already taken from the anagogic fairy tale interpretation as a symbol of introversion shows1 of course1 also the character of intro-determination4 ,as for the nature of the relatively unchangeable spiritual tendencies represented by the elementary types ,that can also be called in mythological study primal motives a simple examination of the essentials without any psychological hair splitting1 brings us at once to an elementary scheme that will help us to understand the changes 7intro-determination7 that take place in accordance with the elementary types4 ,we need here only to examine the simplest reactions of the individual1 necessarily produced by rubbing up again the external world2 reactions which become persistent forms of experience that are approximately as self-evident as the libido itself4 ,the degree of egoism which is active in the elementary tendencies must1 according to the experience of psychoanalysis1 be considered very great4 ,for this purpose ,i have selected in what follows an excessively egotistical expression for the 8titanic0 aspect1 the retrospective form1 of the tendencies2 and this same excessive expression which would seem to be rather objectionable when applied to the basis of a religious development1 enables us1 thanks to the principle of intro-determination1 to understand this development4 ,starting from the libido in the most general sense we arrive first of all at the two phenomena1 the agreeableness and the disagreeableness1 from which results at once1 acceptance and aversion4 ,obstacles may aggravate both activities1 so that acceptance becomes robbery and aversion becomes annihilation4 ,these possibilities can to be sure only become acts in so far as they prove practically feasible4 ,in all cases they are present in the psyche1 and in this crude primal form play no small part in the soul of the child4 ,it is indeed only a blind sentimentality that can raise the child to an angelic status1 from which it is as far removed as from its opposite4 ,we should be careful not to regard the crude form of the impulse as crude in the sense of an educated humanity1 which must see in the crudeness something morally inferior4 ,in robbery and annihilation there exists on the primitive or childish level hardly the slightest germ of badness4 ,there is much to be said about the psychology and morality of the child4 ,i cannot1 however1 enter very deeply into this broad topic1 interesting though it is4 ,the primal tendencies1 when directed toward the persons in the environment1 produce certain typical phenomena4 ,i can unfortunately describe them only with expressions which1 if the cultured man uses them1 evoke the idea of crime4 ,an ethically colorless language should be made available for these things4 ,the dream and the myth have found for them the language of symbolism4 ,the opposition of a fellow man against the working out of an impulse arouses a tendency to overcome this man1 to get him out of the way1 to kill him4 ,the type of the obstructing man is always the instructor 7father1 eventually mother74 ,that he is at the same time a doer of good is less appreciated because the psychical apparatus takes the satisfaction of desires as the natural thing1 which does not excite its energy nearly as much as does a hindrance to its satisfaction4 ,recognition of a good deed1 thankfulness1 etc41 regularly presuppose sublimation2 they do not belong to the titanic aspect4 ,a form of appreciation of this kindness however comes to mind4 ,towards the mother there occurs on the part of the child1 though it has been completely overlooked for a long time1 very early and gradually increasing1 a sexually-toned feeling1 although the manifestations of this feeling are very dim and at times may completely disappear4 ,in this 8love0 is contained a germ of desire1 of erotic appropriation-to-self4 ,any woman in the environment and especially the mother must needs supply the ideal of the desired woman4 ,in so far as the father is perceived as an obstacle to the love towards the mother he must1 in the elementary tendency1 be killed to remove the obstacle1 and there arises the murder impulse belonging to the dipus ,complex4 ,the child has no clear idea of death4 ,it is only a matter of wishing to have some one out of the way4 ,if this primal motive appears to us subsequently as a 8killing10 it is again only because of the error of superposition1 just as in the later mentioned 8rape40 ,in so far as the mother herself does not meet the desired tenderness or in refusing1 acts as a corrective agent1 while carrying on the education1 she1 too1 becomes an obstacle1 a personality contrasting with the 8dear0 mother1 a contrast which plunges the psyche in anxiety and bitterness4 ,anxiety comes principally from the conflict of psychical tendencies1 which result from the same person being both loved and hated4 ,the correlative to the denying action of the mother is to commit rape on her4 ,another cause of the attraction towards the mother besides the erotically toned one1 is the desire for her care1 called forth by the hardships encountered elsewhere in the world4 ,it is an indolence opposed to the duties of life4 ,the propensity towards ease is psychologically a very important factor4 ,the home is in general the place of protection2 the characteristic embodiment of this is preminently the mother4 ,we speak of maternal solicitude but less of paternal solicitude4 ,i have noted the solicitous mother type in the story of the three feathers1 where the mother toad bestows the gifts from the big box4 ,in so far as the solicitous person refuses the requests made of her and for reasons of necessity thrusts the child out into the world1 or in so far as any other obstacles 7demands of life7 stand in the way of the gratification of the lazy1 8feed me0 state of mind1 like the angel with the flaming sword before the entrance to paradise1 so far the obstructing power appears as the type of the 8terrible0 mother1 a picture whose terribleness is yet intensified by the working of the incest conflict4 ,in this aspect therefore the otherwise beloved mother is a hostile personality4 ,to the process of education on the part of the parents1 felt as pedantry by the child1 or to otherwise misunderstood action1 he opposes a well known defiance1 and there results1 as also from the attempt to change in general the rough path of life1 the hopeful attempt to get a creative 8improvement10 which ,i have already discussed4 ,the wish to die sometimes occurs4 ,further the obstacles that stand in the way of the full erotic life in the external world1 in so far as they are insuperable or are not overcome on account of laziness1 lead to autoerotism4 7,that this is found even in early childhood is for the mechanism of the impulses1 a side-issue4 ,the scheme just given is not to be regarded as a historical or chronological development1 but the tendencies are quite as intimately connected with each other as with the acquisition of the psychical restraints that are not generally brought to view2 in separating them we commit something like an error47 ,we have considered the following main forces3 #a4 ,removal of obstacles4 #b4 ,desire for the solicitude of the parents4 #c4 ,desire for the pleasurable especially of the woman4 #d4 ,auto-erotism4 #e-f4 ,improvement and re-creation4 #g4 ,death wish4 ,the following scheme shows the retrograde 7titanic7 as well as the anagogic aspect of these powers1 which later corresponds to an intro-determination of the types1 and a species of sublimation of impulses4 ,,retrograde ,,aspect4 ,,anagogic ,,aspect4 #a4 ,killing of the father4 ,killing of the old ,adam4 #b4 ,desire for the mother ,introversion4 7laziness74 #c4 ,incest4 ,love towards an ,ideal4 #d4 ,auto-erotism4 ,siddhi47#d7 #e4 ,copulation with the mother4 ,spiritual regeneration4 #f4 ,improvement4 ,re-creation47#e7 #g4 ,death wish4 ,attainment of the ideal4 ,we need not scent anything extraordinary behind these intro-determinations1 as the scheme is here indeed only roughly sketched2 they take place in each and every one of us1 otherwise we should be mere beasts4 ,only they do not in every one of us rise to the intensity of the mystical life4 ,a more careful inquiry into the mechanism of the psychic powers in the development of mysticism1 would show in greater detail how everything that happens is utilized toward intro-determination in the process of education4 ,it would be interesting as an example to discover the application of the special senses to introversion and ascertain the fate of the sense qualities4 ,it is quite remarkable what a prominent rle tastes and smells often play in descriptions given by persons who have followed the path of mysticism4 ,i mention the odor of sanctity and its opposite in the devilish1 evil odor4 ,the experimenter in magic ,staudenmaier1 who will be mentioned later1 has established in his own case the cordination of his partial souls 7personifications1 autonomous complexes7 to definite bodily functions and to definite organs4 ,certain evil1 partial souls1 which appear to him in hallucinations as diabolical goat faces1 were connected with the function of certain parts of the lower intestine4 ,mysticism stimulates a much more powerful sublimation of impulses than the conventional education of men4 ,so it is not strange if intro-determination does not accomplish its desires quickly but remains fragmentary4 ,in such unfortunate or fragmentary cases1 the inward-determined powers show more than mere traces of their less refined past4 ,the heroes of such miscarried mysticism appear as rather extraordinary saints4 ,so1 for instance1 ,count von ,zinzendorf's warm love of the ,savior has so much of the sensual flavor1 with furthermore such decided perversities1 that the outpourings of his rapture are positively laughable4 ,thus the pious man indulges his phantasy with a marked predilection for voluptuousness in the 8,seitenhlchen0 7,wound in the ,side7 in ,jesus' body and with an unmistakable identification of this 8cleft0 with the vulva4 ,examples of the poetical creations of ,zinzendorf and his faithful followers are given3 ,so ever-sideways-squinting ,so side-homesickness-feeling2 ,so lambs-hearts-grave-through crawling1 ,so lambs-sweat-trace-smelling4 ,so ,jesus sweat-drop-yielding1 ,with love's fever trembling ,like the child full of spirit4 ,so corpse-air-imbibing1 ,so wound-wet-emitting1 ,so grave-fume-sniffing4 ,so martyr-lamb's heart-like1 ,so ,jesus-boy-like1 ,so ,mary ,magdalene-like being1 ,childlike1 virgin-like1 conjugal ,will the lamb keep us ,close to the kiss of his clefts4 ,with us ,cross people ,the closet of the side often is worth ,the whole little lamb4 ,ye poor sinners4 ,but deep1 but deep within1 ,yes deep1 right deep within1 ,and whoever will be blessed ,he wishes himself within ,into the dear rendezvous ,of all the darlings4 ,ravishing little lamb4 ,i1 poor little thing1 ,i kiss the ring ,on thy little ringer1 ,thou wound of the spear ,hold thy little mouth near1 ,it must be kissed4 ,lamb1 say nothing to me in there ,for this precious minute ,thou art mine only4 ,on this curiosity compare the psychological explanations of ,pfister4 7,frommigkeit ,g4 ,ludw4 v4 ,zinzendorf47 ,returning to the previously mentioned 8spiritual powers0 ,i should mention that alchemy also attempts to include in a short schema the inventory of powers available for the ,great ,work4 ,it uses different symbols for this purpose2 one of the most frequent is the seven metals or planets4 ,whether ,i say with the astrologers that the soul 7not the celestial spirit1 which is derived from ,god7 flowing in from the seven planets upon man1 is therefore composed of their seven influences1 or if with the alchemists ,i speak of the seven metals1 which come together in the microcosm1 it is of course quite the same1 but expressed in another closely related symbol4 ,the metals are1 as we know1 incomplete and have to be 8improved0 or 8made complete40 ,that means we must sublimate our impulses4 8,from the highest to the lowest everything rises by intermediate steps on the infinite ladder1 in such manner that those pictures and images1 as outgrowths of the divine mind1 through subordinate divinities and demigods impart their gifts and emanations to men4 ,the highest of these are3 ,spirit of inquiry1 power of ruling and mastering self1 a brave heart1 clearness of perception1 ardent affection1 acuteness in the art of exposition1 and fruitful creative power4 ,the efficient forces of all these ,god has above all and originally in himself4 ,from him they have received the seven spirits and divinities1 which move and rule the seven planets1 and are called angels1 so that each has received his own1 distinct from the rest4 ,they share them again among the seven orders of demons subordinated to them1 one under each4 ,and these finally transmit them to men40 7,adamah ,booz4 ,sieb4 ,grunds41 p4 #i ff47 ,in this enumeration the fundamental powers1 whose partition varies exceedingly1 already show a certain measure of intro-determination4 ,if we wish to contrast their titanic with their anagogic aspect1 we get approximately the following scheme1 to which ,i add the familiar astrological characters of the seven planets4 ,destroying 7castration74 ,symbol3 ,saturn ,introversion4 ,mastery4 ,symbol3 ,jupiter ,mastery of oneself4 ,love of combat4 ,symbol3 ,mars ,warring against oneself4 ,libido4 ,symbol3 ,sol ,sublimated libido4 ,sexual life1 incest4 ,symbol3 ,venus ,regeneration4 ,hypercriticism1 fussing4 ,symbol3 ,mercury ,knowledge4 ,joy in change2 ,improvement4 ,symbol3 ,luna ,changing oneself4 ,freud is of the opinion that the original inquisitiveness about the sexual secret is abnormally transformed into morbid over subtlety2 and yet can still furnish an impulsive power for legitimate thirst for knowledge4 ,beside the partition of the fundamental powers according to the favorite number seven1 there are to be sure in alchemy still other schemata with other symbols4 ,we must furthermore continually keep in mind that the symbols in alchemy are used in many senses4 ,in so far as the ,constellations1 as is often to be understood in the hermetic art1 are fundamental psychic powers1 it sounds just like psychoanalysis when ,paracelsus expresses the view that in sleep the 8sidereal0 body is in unobstructed operation1 soars up to its fathers and has converse with the stars4 ,with regard to intro-determination ,i must refer to my observations in the following sections on the extension of personality4 ,it is an important fact that those external obstructions which oppose the unrestrained unfolding of the titanic impulses are gradually taken up as constraints into the psyche1 which adopts those external laws1 that would make life practicable4 ,in so far as deep conflicts do not hinder it1 there arises by the operation of these laws a corresponding influence upon the propensities4 ,habit1 however1 can learn to carry a heavy yoke with love1 even to make it the condition of life4 ,i have just made the restriction3 if conflicts do not hinder it2 now usually these exist1 even for the mystics2 and the 8,work0 is above all directed toward their overcoming4 ,for the annihilation of the opposition1 the weapons aimed outward in the 8titanic0 phase must be turned inward2 there and not outside of us is the conflict4 ,here we see the actual intro-determination briefly mentioned above4 ,b4 ,effects ,of ,introversion4 ,introversion is no child's play4 ,it leads to abysses1 by which we may be swallowed up past recall4 ,whoever submits to introversion arrives at a point where two ways part2 and there he must come to a decision1 than which a more difficult one cannot be conceived4 ,the symbol of the abyss1 of the parting of the ways1 both were clearly contained in our parable4 ,the occurrence of the similar motive in myths and fairy tales is familiar4 ,the danger is obvious in that the hero generally makes an apparently quite trivial mistake and then must make extraordinary efforts to save himself from the effects of these few trivial errors4 ,one more wrong step and all would have been lost4 ,introversion accordingly presents two possibilities1 either to gain what the mystic work seeks1 or to lose oneself4 ,in introversion the libido sinks into 8its own depths0 7a figure that ,nietzsche likes to use71 and finds there below in the shadows of the unconscious1 the equivalent for the world above which it has left1 namely the world of phantasy and memories1 of which the strongest and most influential are the early infantile memory images4 ,it is the child's world1 the paradise of early childhood1 from which a rigorous law has separated us4 ,in this subterranean realm slumber sweet domestic feelings and the infinite hopes of all 8becoming40 ,yet as ,mephistopheles says1 8,the peril is great40 ,this depth is seducing3 it is the 8mother0 and--death4 ,if the libido remains suspended in the wonder realm of the inner world the man has become but a shadow for the world above4 ,he is as good as dead or mortally ill2 if the libido succeeds however in tearing itself loose again and of pressing on to the world above1 then a miracle is revealed2 this subterranean journey has become a fountain of youth for it1 and from its apparent death there arises a new productiveness4 ,this train of thought is very beautifully contained in an ,indian myth3 ,once on a time ,vishnu absorbed in rapture 7introversion7 bore in this sleep ,brahma1 who enthroned on a lotus flower1 arose from ,vishnu's navel and was carrying the ,vedas1 eagerly reading them4 7,birth of creative thought from introversion47 ,because of ,vishnu's rapture1 however1 a monstrous flood overcame the world 7swallowing up through introversion1 symbolizing the danger of entering into the mother of death74 ,a demon profiting by the danger1 stole the vedas from ,brahma and hid them in the deep4 7,swallowing of the libido47 ,brahma wakes ,vishnu and he1 changing into a fish1 dived into the flood1 battled with the demon 7dragon fight71 conquered him and brought the vedas up again4 7,prize attained with difficulty47 7,cf4 ,jung1 ,psychology of the ,unconscious47 ,the marvel of the invigoration that can be attained in the successful issue of introversion is comparable to the effect that ,antus felt on touching his mother1 the earth4 ,the mother of men1 to whom introversion carries us1 is the spirit of the race1 and from it flows gigantic strength4 8,this occasional retiring into oneself1 which means a return to an infantile relation to the parent images1 appears within certain limits to have a favorable effect upon the condition of the individual40 ,of this mine of power ,stekel 7,nerv4 ,angst41 p4 #cge7 writes3 8,when mankind desires to create something big1 it must reach down deep into the reservoir of its past40 ,i wish now to quote a mystic philosopher4 ,j4 ,b4 von ,helmont 7#aegg-afdd7 writes3 8,that magic power of man which is operative outside of him lies1 as it were1 hidden in the inner life of mankind4 ,it sleeps and rules absolutely without being wakened1 yet daily as if in a drunken stupor within us4444 ,therefore we should pray to ,god1 who can be honored only in the spirit1 that is1 in the inmost soul of man4 ,hence ,i say the art of the ,cabala requires of the soul that magic yet natural power shall1 as it were1 after sleep has been driven away1 be placed in the keeping of the soul4 ,this magic power has gone1 to sleep in us through sin and has to be awakened again4 ,this happens either through the illumination of the ,holy ,ghost or a man himself can by the art of the ,cabala produce this power of awakening himself at will4 ,such are called makers of gold nota bene6 whose leader 7rector7 is1 however1 the spirit of ,god4444 ,when ,god created the soul of man he imparted to it fundamental and primal knowledge4 ,the soul is the mirror of the universe and is related to all ,being4 ,it is illumined by an inner light1 but the storm of the passions1 the multiplicity of sensuous impressions1 and other distractions darken this light1 whose beams are spread abroad only1 if it burns alone and if all in us is in harmony and peace4 ,if we know how to separate ourselves from all external influences and are willing to be led by this inner light1 we shall find pure and true knowledge in us4 ,in this state of concentration the soul distinguishes all objects to which it directs its attention4 ,it can unite with them1 penetrate their nature1 and can itself reach ,god and in him know the most important truths40 7,ennemoser1 ,gesch4 d4 ,mag41 pp4 #ijf1 #iad47 ,staudenmaier1 who has experimented on himself magically to a great extent and has set down his experiences recently in the interesting book1 8,die ,magie als experimentelle ,naturwissenschaft10 thinks he has observed that through the exercise that he carries on1 and which produces an intense introversion1 psychophysical energies are set free that make him capable of greater efficiency4 ,specifically1 an actual drawing upon the nerve centers unused in the conscious function of the normal man of to-day would be available for intellectual work1 etc4 ,so1 as it were1 a treasure can be gained 7by practices having a significant introversion character71 a treasure which permits an increased thinking and feeling activity4 ,if ,staudenmaier1 even in the critical examination of his anomalous functions1 can be influenced by them1 it would be a great mistake to put them aside simply as 8pathological40 ,ennemoser says of the danger of introversion 7l4 c41 p4 #age73 8,now where in men of impure heart1 through the destructive natural powers and evil spiritual relations1 the deepest transcendental powers are aroused1 dark powers may very easily seize the roots of feeling and reveal moral abysses1 which the man fixed in the limits of time hardly suspects and from which human nature recoils4 ,such an illicit ecstasy and evil inspiration is at least recognized in the religious teachings of the ,jews and ,christians1 and the seers of ,god describe it as an agreement with hell 7,isaiah ,,xxviii1 #ae740 ,whence comes the danger8 ,it comes from the powerful attraction for us of that world which is opened to us through introversion4 ,we descend there to whet our arms for fresh battles1 but we lay them down2 for we feel ourselves embraced by soft caressing arms that invite us to linger1 to dream enchanting dreams4 ,this fact coincides in large part with the previously mentioned tendency toward comfort1 which is unwilling to forego childhood and a mother's careful hands4 ,introversion is an excellent road to lazy phantasying in the regressive direction4 ,among psychopathologists ,jung especially has of late strongly insisted upon the dangerous rle of indolence4 ,according to him the libido possesses a monstrous laziness which is unwilling to let go of any object of the past1 but would prefer to retain it forever4 ,laziness is actually a passion1 as ,la ,rochefoucauld brilliantly remarks3 8,of all the passions the least understood by us is laziness2 it is the most indefatigable and the most malign of them all1 although its outrages are imperceptible40 8,it is the perilous passion affecting the primitive man more than all others1 which appears behind the suspicious mask of the incest symbols1 from which the fear of incest has driven us away1 and which above all is to be vanquished under the guise of the #8dreaded mother4' ,vide1 ,note ,d4 ,to avoid a wrong conception of this quotation it must be noted that laziness is1 of course1 not to be regarded as the only foundation of incest symbolism4 ,she is the mother of infinite evils1 not the least of them being the neurotic maladies4 ,for especially from the vapor of remaining libido residues1 those damaging evils of phantasy develop1 which so enshroud reality that adaptation becomes well nigh impossible40 7,jung1 ,psychology of the ,unconscious47 ,that the indolent shrinking back from the difficulties of life is indicated so frequently in psychology and in mythology by the symbol of the mother is not surprising1 but ,i should yet like to offer for a forceful illustration an episode from the war of ,cyrus against ,astyages which ,i find recorded in ,dulaure-,krauss-,reiskel 7,zeugg41 p4 #he47 ,after ,astyages had aroused his troops1 he hurled himself with fiery zeal at the army of the ,persians1 which was taken unawares and retreated4 ,their mothers and their wives came to them and begged them to attack again4 ,on seeing them irresolute the women unclothed themselves before them1 pointed to their bosoms and asked them whether they would flee to the bosoms of their mothers or their wives4 ,this reproachful sight decided them to turn about and they remained victorious4 ,on the origin of the mythological and psychological symbol of the dreaded mother3 8,still there appears to reside in man a deep resentment1 because a brutal law once separated him from an impulsive indulgence and from the great beauty of the animal nature so harmonious with itself4 ,this separation is clearly shown in the prohibition of incest and its corollaries 7marriage laws74 ,hence pain and indignation are directed toward the mother as if she were to blame for the domestication of the sons of men4 ,in order not to be conscious of his desire for incest 7his regressive impulse toward animal nature7 the son lays the entire blame on the mother1 whence results the image of the #8dreaded mother4' #8,mother' becomes a specter of anxiety to him1 a nightmare40 7,jung1 ,psychology of the ,unconscious47 ,the snake is to be regarded as a mythological symbol 7frequent also in dream life7 for the libido that introverts itself and enters the perilous interdicted precinct of the incest wish 7or even only the life shirking tendency72 and especially 7though not always valid7 is this conception in place1 if the snake appears as a terrifying animal 7representative of the dreaded mother74 ,so also the dragon is equivalent to the snake1 and it can1 of course1 be replaced by other monsters4 ,the phallic significance of the snake is1 of course1 familiar enough2 the snake as a poisonous terrible animal indicates1 however1 a special phallus1 a libido burdened with anxiety4 ,jung1 who has copious material with which to treat this symbolism1 calls the snake really a 8negative phallus10 the phallus forbidden with respect to the mother1 etc4 ,i would recall that alchemy1 too1 has the symbol of the snake or the dragon1 and used in a way that renforces the preceding conception4 ,it is there connected with the symbols of introversion and appears as 8poisonous40 ,the anxiety serpent is the 8guardian of the threshold0 of the occultists2 it is the treasure guarding dragon of the myth4 ,in mystic work the serpent must be overcome2 we must settle with the conflict which is the serpent's soul4 ,also the mystic yoga manuals of the ,hindus know the symbol of the serpent1 which the introverting individual has to waken and to overcome1 whereupon he comes into possession of valuable powers4 ,these serpents kundalini are considered by the ,yogi mystics as an obstacle existing in the human body that obstructs certain veins or nerves 7the anatomy of the ,hindu philosophers is rather loose here71 and by this means1 if they are freed1 the breath of life 7prna7 sends wondrous powers through the body4 ,the main path in the body which must be freed for the increased life-energies is generally described as the susumna 7as far as ,i know1 it is not yet cleared up whether the aorta abdominalis or the spine has furnished the anatomical basis for the idea of the central canal71 and is the middle way between two other opposed canals of the breath1 which are called pingala1 the right1 and ida1 the left4 7,here1 too1 note by the way1 appears the comparison of opposites47 ,i quote now several passages on the kundalini and its significance at the beginning of the mystical work4 8,as ,ananta1 the ,lord of ,serpents1 supports this whole universe with its mountains and its forests1 so kundalini is the main support of all the yoga practices4 ,when kundalini is sleeping it is aroused by the favor of the guru spiritual teacher1 then all of the lotuses lotus here stands for nerve center and granthis swallowings1 nerve plexus8 are pierced4 ,then prana goes through the royal road1 susumna4 ,then the mind remains suspended and the yogi cheats death4444 ,so the yogi should carefully practice the various mudras exercises to rouse the great goddess kundalini who sleeps closing the mouth of susumna40 7,hatha ,yoga ,prad41 ,ill1 #a-e47 8,as one forces open a door door symbolism with a key the #8,diederich' of the wanderer in the parable so the yogi should force open the door of moksa deliverance by the kundalini4 ,the ,paramesoari great goddess sleeps1 closing with her mouth the hole through which one should go to the brahmarandhra the opening or place in the head through which the divine spirit1 the ,brahma or the ,atman1 gets into the body2 the anatomical basis for this nave idea may have been furnished by one of the sutures of the skull1 possibly the sutura frontalis2 the brahmarandhra is probably the goal of the breath that passes through the susumna that is becoming free4 where there is no pain or misery4 ,the kundalini sleeps above the kanda4 ,the kanda1 for which we can hardly find a corresponding organ1 is to be found between the penis and the navel4 ,it gives mukti to the yogis and bondage to the fools4 ,see later the results of introspection4 ,he who knows her1 knows yoga4 ,the kundalini is described as being coiled like a serpent4 ,he who causes that sakti probably1 power to move 444 is freed without doubt4 ,between the ,ganges and the ,yamuna two rivers of ,india1 which are frequently used symbolically1 probably for the right and the left stream of the breath of life1 ingala and ida1 cf4 what follows there sits the young widow an interesting characterization of the kundalini inspiring pity4 ,he should despoil her forcibly1 for it leads one to the supreme seat of ,vishnu4 ,ida is the sacred ,ganges and pingala the ,yamuna4 ,between ida and pingala sits the young widow kundalini4 ,you should awake the sleeping serpent kundalini by taking hold of its tail4 ,that sakti1 leaving off sleep1 goes up forcibly40 7,hatha-,yoga1 ,prad41 ,,iii1 #aje-aaa47 ,ram ,prasad 78,nature's ,finer ,forces10 p4 #ahi7 writes about the kundalini3 8,this power sleeps in the developed organism4 ,it is that power which draws in gross matter from the mother organism through the umbilical cord and distributes it to the different places1 where the seminal prana gives it form4 ,when the child separates from the mother the power goes to sleep40 ,here the kundalini sakti appears clearly in connection with the mother4 ,siva is the god father image most peculiar to the yogis4 ,the wife of ,siva1 however1 is called ,kundalini4 ,mythologically expressed1 introversion proceeds well if the hero defeats the dragon4 ,if this does not happen1 an unsuccessful issue is the result2 the man loses himself4 ,in my opinion this losing of self is possible in two ways1 one active1 the other passive4 ,in all there would then be three terminations of introversion4 ,the good conclusion is the entrance into the true mystical work1 briefly1 mysticism4 ,the bad conclusions are the active way of magic and the passive one of schizophrenia 7introversion psychosis74 ,in the first case there is consummated an inner reunion1 in the other two cases a losing of self2 in magic one loses oneself in passions1 for which one wishes to create satisfaction magically1 absolving oneself from the laws of nature2 in the case of mental malady the sinking develops into laziness1 a spiritual death4 ,the three paths followed by the introverting individual correspond roughly to these three other possibilities of life1 work 7morality71 crime1 suicide4 ,these three possibilities are1 of course1 recognized by the hermetic art2 it recognizes three fundamental powers1 which can give no other result psychically4 ,two of these principles are mutually opposed 7in the unpurified condition of the material74 ,we know them quite well as ,symbol3 ,fire and ,symbol3 ,water1 etc4 ,the third principle lies evenly between the other two1 like the staff of ,hermes between the two serpents4 ,so the symbol ,symbol3 ,mercurius1 as ,hermes' staff with the serpents1 precisely unites all three4 ,in this aspect the three qualities or constituents of matter 7prakrti7 may at once be substituted for the three fundamental powers of alchemy according to the ,hindu samkhya doctrine4 ,sattva1 ,rajas1 ,tamas1 are translated 7by ,schroeder7 by 8purity1 passion1 darkness40 ,in the ,bhagavad-,gita it is said of the happiness that these three grant3 8,where one rests after earnest work and arrives at the end of toil1 ,fortune1 which appears poison at first1 finally is like nectar4 ,such a fate is truly good1 procured through cheerfulness of spirit4 ,sattva4 ,fortune that first shows like nectar1 and finally appears as poison1 ,chaining the senses to the world1 belongs to the realm of passion4 ,rajas4 ,fortune that immediately and thereafter strikes the soul with delusion1 ,in sleep1 indolence1 laziness1 such ,fortune belongs to darkness40 ,tamas4 8,passion0 and 8darkness10 ,rajas and ,tamas1 7in alchemy indicated by ,symbol3 ,fire and ,symbol3 ,water1 also often by ,symbol3 ,mars and ,symbol3 ,venus7 indicate the wrong way1 the peril in introversion4 ,they lead to what ,gorres 7,christl4 ,myst47 describes as the 8demoniac0 mysticism as opposed to the divine mysticism4 ,all mystic manuals warn us of the wrong way and emphasize often that we can easily lose the way even where there is good intention4 ,the evil one knows how1 by illusions1 to make the false way deceptively like the right one1 so that the righteous man1 who is not on his guard1 may get unsuspectingly into the worst entanglements4 ,careful examination of himself1 exact observation of the effect of the spiritual exercises1 is to be laid to heart by every one4 ,yet powers come into play that have their roots in the deepest darkness of the soul 7in the unconscious7 and which are withdrawn from superficial view4 ,after this had been written ,i read a short paper of ,dr4 ,karl ,furtmller1 entitled 8,psychoanalyse und ,ethik10 and find there1 p4 #e1 a passage which ,i reproduce here on account of its agreement with my position4 ,i must state at the outset that according to ,furtmller1 psychoanalysis is peculiarly qualified to arouse suspicion against the banal conscience1 which leads self-examination into the realm of the conscious only1 with neglect of the unconscious impulses1 which are quite as important for the performance of actions4 ,the passage of interest to us here reads3 8,there is no lack of intimation that these fundamental facts which place the whole of life in a new perspective1 were recognized or suspected even in earlier times4 ,if early ,christianity believed that demons could overpower the heart of man in the sense that they assumed the voice of ,god1 and the man believed that1 while really doing the devil's work he was doing the work of ,god1 then that sounds like a symbolic representation of the play of the forces that are described above40 ,the play of these forces was indeed known to cultivated religious peoples of all times4 ,as for ,christianity1 what the author asserts of its beginnings can be accepted as true for a much earlier time4 ,we already know that one of the first works of mysticism consists in the education of the conscience1 in a most subtle purification of this judicial inner eye4 ,the claims of the psychoanalyst are there fulfilled to the uttermost4 ,instead of many examples ,i gladly quote a single one1 but an instructive exposition by ,walter ,hitton1 a great master of the contemplative life1 from his 8,scala ,perfectionis0 as ,beaumont 7,tract4 v4 ,gust4 pub4 #agba1 pp4 #ahh ff47 renders it4 ,thus he writes3 8,from what ,i said we can to some extent perceive that visions and revelations1 or any kind of spirit in bodily appearance1 or in the imagination in sleep or waking1 or any other sensation in the bodily senses that are1 as it were1 spiritually performed1 either through a sound in the ears or taste in the mouth or smell in the nose1 or any other perceptible heat of fiery quality that warms the breast or any other part of the body1 or any other thing that can be felt by a bodily sense1 even if it is not so refreshing and agreeable1 all this is not contemplation or observation2 but in respect of the spiritual virtues1 and those of celestial perception and love towards ,god1 which accompany true contemplation1 only evil secondary matters1 even if they appear to be laudable and good4 ,all such kinds of sensation may be good if produced by a good angel1 but may1 however1 proceed in a deceptive manner1 from the impositions of a bad angel1 if he disguises himself as an angel of light4 ,for the devil can imitate in bodily sensations exactly the same things that a good angel can accomplish4 ,indeed1 just as the good angels come with light1 so can the devil do also4 ,and just as he can fabricate this in things that appear to the eyes1 so he can bring it to pass in the other senses4 ,the man who has perceived both can best say which is good and which is evil4 ,but whoever knows neither or only one1 can very easily be deceived40 ,externally1 in the sense quality1 they are all similar1 but internally they are very different4 ,and therefore we should not too strongly desire them1 nor lightly maintain that the soul can distinguish between the good and evil by the spirit of difference1 so that it may not be deceived4 ,as ,st4 ,john says3 8,believe not every spirit1 but prove it first whether it be of ,god or not40 ,and to know whether the perception of the bodily sense is good or evil1 ,hitton gives the following rule3 8,if ye see an unusual light or brilliance with your bodily eye1 or in imagination1 or if ye hear any wonderful supernatural sound with your ears1 or if ye perceive a sudden sweet taste in your mouths or feel any warmth in your breasts1 like fire1 or any form of pleasure in any part of your body1 or if ye see a spirit in a bodily form1 as if he were an angel to fortify or instruct you1 or if any such feeling that you know comes not from you or from a physical creature1 then observe yourselves with great care at such a time and consider the emotions of your heart prudently4 ,for if ye become aware by occasion of pleasure or satisfaction derived from such perception1 that your hearts are drawn away from the contemplation of ,jesus ,christ and from spiritual exercises3 as from prayer1 and knowledge of yourselves and your failings1 and from the turning in towards virtue and spiritual knowledge and perception of ,god1 with result that your heart and your inclinations1 your desire and your repose depend chiefly on the above mentioned feeling or sight1 in that ye therefore retain them1 as if that were a part of the celestial joy or angelic bliss1 and therefore your thoughts become such that ye neither pray nor can think of anything else1 but must entirely give way to that1 in order to keep it and satisfy yourself with it1 then this sensation is very much to be suspected of coming from the ,enemy2 and therefore were it ever so wonderful and striking1 still renounce it and do not consent to accept it4 ,for this is a snare of the ,enemy1 to lead the soul astray by such bodily sensation or agreeableness of the senses1 and to trap it in order to hurl it into spiritual arrogance and false security1 which happens if it flatters itself as if it enjoyed celestial bliss and on account of the pleasure it feels were already half in paradise1 while it is still in fact at the gate of hell1 and therefore through pride and presumptuousness may have fallen into error1 heresy1 fanaticism and other bodily or spiritual disaster4 8,in case1 however1 that these things do not result in leading away your heart from spiritual exercises1 but cause ye to become ever more devout and more ardent in prayer and more wise to cultivate spiritual thoughts2 if ye are at first astonished but nevertheless your heart turns back and is awakened to greater longing for virtue and your love toward ,god and your neighbor increases more and more1 and makes you ever meeker in your own eyes2 then you may infer from this sign that it is of ,god and comes from the presence and action of a good angel1 and comes from the goodness of ,god1 either for comfort to simple pious souls to increase their trust in and longing for ,god1 and because of such a strengthening to seek more thoroughly for the knowledge and love of ,god4 ,or if they are perfect that perceive such a pleasure1 it appears to them somewhat like a foretaste and shadow of the transfiguration of the body which it may expect in the celestial bliss40 ,however1 ,i do not know whether such a man can be found on earth4 8,he continues3 ,of this method of distinguishing between the works of the spirits1 ,saint ,john 7,i ,john ,,iv1 #c7 speaks in his epistle3 #8,every spirit that confesseth not that ,jesus ,christ is come in the flesh is not of ,god' 7or as it is translated by ,luther3 #8,who does not recognize that ,jesus ,christ is come into the flesh'74 ,this union and connection of ,jesus with the human soul is caused by a good will and a zealous striving toward him1 which alone desires to possess him and to view him spiritually in his blessedness4 ,the greater this longing the more closely is ,jesus united with the soul1 and the less the longing1 the more loosely is he bound to him4 ,so every spirit or every sensation that diminishes this longing1 and draws it away from the steadfast contemplation of ,jesus ,christ and from sighing and longing like a child for him1 this spirit will release ,jesus from the soul1 and therefore it is not from ,god but the activity of the ,enemy4 ,but if a spirit or a sensation increases this desire1 fastens the bonds of love and devotion closer to ,jesus1 raises the eyes of the soul to spiritual knowledge more and more1 and makes the heart ever meeker1 this spirit is from ,god40 ,in many of the modern theosophic introversion methods1 borrowed from the ,hindu yoga doctrines1 we find the exhortation to attach no importance to the marvels appearing beside the real prize1 indeed to regard them as a pernicious by-product4 ,the ,hindu doctrine calls them ,siddhi4 ,walter ,hitton speaks of them as 8inferior subordinate matters40 ,from the description of them it appears that they are phantastic appearances1 which partly flatter the wish for power1 partly other wishes4 ,see ,note ,e at the end of this volume4 ,the ,siddhi are qualified to captivate weak minds with their jugglery4 ,erotic experiences are connected very easily with them because1 going over into the regressive phase1 they show their 8titanic0 countenances4 ,i have with some daring1 but not without right1 just cited the ,siddhi as the anagogic equivalent of autoerotism4 ,the regressive phase1 however1 appears as soon as one indulges in the gratification of the ,siddhi4 ,it is not the ,siddhi themselves that are the evil 7,i regard them indeed as anagogic71 but the losing of oneself in them4 ,they can be both divine and diabolic4 ,that depends on one's attitude towards them4 ,in the result of introversion1 the diabolic mysticism is opposed1 as we saw1 to the divine4 ,the true mysticism is characterized by the extension of personality and the false by the shrinking of personality4 ,we can also say1 by an extension or shrinking of the sphere of interest that determines the socially valuable attitude4 ,i say advisedly 8sphere of interest10 for mysticism in the end will not merely fulfill the social law without love1 but it labors for the bringing out of this very love4 ,it is not satisfied with superficially tincturing the substance into gold 7i4e41 among other meanings1 to get man to do good externally72 but it would change the substance completely1 make it gold through and through 7i4e41 to orient the entire impulse power of man for good1 so that he desires this good with the warmth of love and therefore finds his good fortune in virtue74 ,only the good and not the good fortune is chosen as the leading star1 as ,i must note in order to avoid a misconception about the hermetic procedure4 ,happiness arises only at a certain point1 and seems to me like a fruit ripened in the meantime4 ,the most subtle representatives of this doctrine among the alchemists are not so far1 after all1 from the ,kantian ethics4 ,alchemistic ethics presupposes that there is an education1 an ennobling of the will4 ,the person that wills can learn to encompass infinitely much in his ego4 ,cf4 ,furtmller 7,psychoanalyse und ,ethik1 p4 #ae73 8,the individual can 444 make the commands of others his own40 ,he quotes ,goethe 7,die ,geheimnisse73 ,from the law which binds all being ,the man is freed who masters himself4 ,the poles of shrinking and extension are the following3 ,the magician and the pathological introversionist contract the sphere of their interest upon the narrowest egoism4 ,the mystic expands it immensely1 in that he comprises the whole world in himself4 ,the person egotistically entering into introversion can preserve his happiness only by a firm self-enclosure before the ever threatening destruction2 the mystic is free4 ,the mystic's fortune consists in the union of his will with the world will or as another formula expresses it1 in the union with ,god4 ,on the freeing effect of the merging of one's own will into a stronger cf4 my essays ,jb4 ps4 ,f41 ,,iii1 pp4 #fcg ff41 and ,,iv1 p4 #fbi4 ,this fortune is therefore also imperishable 7gold74 ,the reader must always bear in mind that the mystic never works on anything but on the problem of mankind in general2 only he does so in a form of intensive life1 and it may indeed be the case that the powers which introversion furnish him1 actually make possible a more dynamic activity and a greater result4 ,for my part ,i am strongly inclined to believe it4 ,on the extension of personality1 some passages from the ,discourses on ,divinity in the ,bhagavad-,gita3 8,who sees himself in all being and all being in himself1 ,whoever exercises himself in devotion and looks at all impartially1 ,whoever sees me everywhere1 and also sees everything in me1 ,from him ,i can never vanish nor he from me40 ,,vi1 #bi;f4 8,whoever discovers in all the modes of life the very exalted lord1 ,who does not fail when they fail--he who recognizes that1 has learned well1 ,for whosoever recognizes the same lord as the one who dwells in all1 ,wounds not the self through the self1 and travels so the highest road40 ,,xiii #bg;f4 ,these passages elucidate the progressive function of the idea of ,god in the 8work40 ,incidentally1 ,i believe that the devotional doctrines 7,yoga7 which are theoretically based on the ,samkhya philosophy that originated without a ,god1 has for good practical reasons taken the idea of isvara 7,god7 into its system4 ,concentration requires an elevated impalpable object as an aim4 ,and this object must have the property of being above every reach of the power to grasp and yet apparently to seem attainable4 ,god has furthermore the functions of the bearer of conflicts and hopes4 ,at the beginning of the work indeed the obstructing conflicts still exist4 ,a certain unburdening is accomplished by leaving the conflict to the divinity1 and frees the powers that were at first crippled under the pressure of the conflicts4 ,cf4 ,jung's ,psychology of the ,unconscious1 ,freud ,kl4 ,schr41 ,,ii1 p4 #aca4 8,then throw on me all thy doings1 thinking only on the highest spirit1 ,hoping and desiring nothing1 so fight1 free from all pain40 ,bh4 ,g4 ,,iii #cj4 8,whose acts without any bias and dedicates all his activity to ,god ,will not be stained with evil is therefore free from conflicts as the lotus leaf is not stained by the water40 ,v #aj4 ,the idea of the education of the will has1 of course1 been familiar for a long time to ethical writers1 even if it has at times been lost sight of4 ,aristotle is convinced that morality arises from custom and convention4 8,as we learn swimming only in water1 and music by practice on an instrument1 so we become righteous by righteous action and moderate and courageous by appropriate acts4 ,from uniform actions enduring habits are formed1 and without a rational activity no one becomes good 444 being good is an act4 ,good is never by nature2 we become good by a behavior corresponding to a norm4 ,we possess morality not by nature but against nature4 ,we have the disposition to attain it 444 we must completely win it by habit4 ,as ,plato says1 in agreement with this1 the proper education consists in being so led from youth upward1 as to be glad and sorry about the things over which we should be glad and sorry4 ,but if by a course of action in accordance with custom1 a definite direction of the will has been secured1 then pleasure and pain are added to the actions that result from the will and1 as it were1 as signs1 that here a new nature is established in man40 7,jodl4 ,gesch4 d4 ,eth41 ,i1 pp4 #dd ff47 8,the energy and the proud confidence in human power with which ,aristotle offers to man his will and character formation as his own work1 the emphasis with which he has opposed to the quietistic #8velle non discitur' 7we cannot educate volition nor learn to will1 as later pessimistic opinions have expressed it axiomatically7 with the real indispensability and at the same time the possibility of the formation of the will2 this contention is admirable and quite characteristic of the methods of thought of ancient philosophy at its height40 7,jodl41 l4 c41 p4 #di47 ,velle non discitur has been popularized by ,schopenhauer4 ,in ,philo and the related philosophers there appears quite clearly the thought that gained such wide acceptance later among the ,christian ascetics1 that the highest development of moral strength was attainable only through a long continued and gradually increasing exercise1 an ethical gymnastics4 ,philo1 moreover1 uses the word ,askesis to describe what elsewhere had been described as bodily exercise4 ,the occidental spiritual exercise corresponds to the ,hindu yoga4 ,in the domestication of man through countless generations1 social instincts must have been established1 which appear as moral dispositions4 ,i recall the moral feeling in ,shaftesbury4 ,the social life of man1 for instance1 plays with ,adam ,smith a significant rle1 and yet even with him the moral law is not something ready from the very beginning1 not an innate imperative1 but the peculiar product of each individual4 ,the development of conscience receives an interesting treatment by ,smith4 ,there takes place in us a natural transposition of feelings1 mediated through sympathy1 which arouse in each of us the qualities of the other1 and we can say 8that morality in ,smith's sense1 just as ,feuerbach taught later1 is only reflected self-interest1 although ,smith himself was quite unwilling to look at sympathy as an egotistic principle4 ,by means of a process that we can almost call a kind of self-deception of the imagination1 we must look at ourselves with the eyes of others1 a very sensible precaution of nature1 which thus has created a balance for impulses that otherwise must have operated detrimentally4 ,bear in mind what ,i have said above about intro-determination4 ,this transposition which sympathy effects we cannot escape2 it itself appears when we know that we are protected from the criticism of another by the complete privacy of our own doings4 ,it alone can keep us upright when all about us misunderstand us and judge us falsely4 ,for the actual judgments of another about us form1 so to speak1 a first court whose findings are continually being corrected by that completely unpartisan and well informed witness who grows up with us and reacts on all our doings40 7,jodl41 l4 c41 ,i1 pp4 #cgb ff47 ,the derivation of the moral from selfish impulses by transposition does not resolve ethics into egoism1 as ,helvetius would have us believe4 ,it is 8a caricature of the true state of things to speak of self-interest1 when we have in mind magnanimity and beneficence1 and to maintain that beneficence is nothing but disguised selfishness1 because it produces joy or brings honor to the person that practices it40 7,l4 c41 p4 #ddd47 ,the ethical evolution which takes place as an extension of personality demands1 the more actively it is practiced1 the removal of resistances which operate against the expansion of the ego4 ,it cannot be denied that hostile tendencies1 which are linked with pusillanimous views1 are always on hand and create conflicts4 ,if they were not1 the moral task would be an easy one4 ,now as man cannot serve two masters1 so in the personal psychical household1 the points of view which have been dethroned1 as far as they will not unite with the newly acquired ones1 must be killed1 and ousted from their power4 ,most of all must this process be made effective if the development is taken up intensively in the shape of introversion4 ,it must appear also in the symbolism4 ,already in the lecanomantic experiments we are struck by the dying of the figure 7old man7 that represents the old form of conscience that has been overcome4 ,it is that part of ,lea's psyche that resists the new1 after the manner of old people 7father type74 ,in order that the new may be suppressed1 it must be immolated2 at every step in his evolution man must give up something2 not without sacrifice1 not without renunciation1 is the better attained4 ,the sacrifice must come1 of course1 before the new reformed life begins4 ,the hermetic representations do not indeed always follow chronological order1 yet the sacrifice is usually placed at the beginning1 as introversion4 ,in the parable the wanderer kills the lion1 well at the beginning4 ,he sacrifices something in so doing4 ,he kills himself1 i4e41 a part of himself1 in order to be able to rise renewed 7regenerated74 ,this process is the first mystical death1 also called by the alchemists1 putrefaction or the blacks4 ,this death is often fused with the symbol of introversion1 because both can appear under the symbol of the entrance into the mother or earth4 ,only by closer examination can it sometimes be seen which process is chiefly intended4 8,and that shalt thou know my son1 whoso does not know how to kill1 and to bring about a rebirth1 to make the spirits revive1 to purify1 to make bright and clear 444 he as yet knows nothing and will accomplish nothing40 7,siebengestirn1 p4 #ba47 8,these are the two serpents sent by ,juno 7which is the metallic nature7 which the strong ,hercules 7i4e41 the wise man in his cradle7 has to strangle1 i4e41 to overpower and kill1 in order in the beginning of his work to have them rot1 be destroyed and to bear40 7,flamel1 p4 #ed47 ,again and again the masters declare that one cannot attain to true progress except by means of the blacks1 death and putrefaction4 ,in the 8,clavis philosophiae et alchymiae ,fluddanae10 of the year #afcc1 we read3 8,know then that it is the duty of spiritual alchemy to mortify and to refine all obscuring prejudice as corruptible and vain1 and so break down the tents of darkness and ignorance1 so that that imperishable but still beclouded spirit may be free and grow and multiply in us through the help of the fiery spirit1 full of grace1 which ,god so kindly moistened1 so as to increase it from a grain to a mountain4 ,that is the true alchemy of which ,i am speaking1 that which can multiply in me that rectangular stone1 which is the cornerstone of my life and my soul1 so that the dead in me shall be awakened anew1 and arise from the old nature that had become corrupted in ,adam1 as a new man who is new and living in ,christ1 and therefore in that rectangular stone44440 ,to the 8sacrifice0 of the person introverting1 ,jung devotes an entire chapter in his ,psychology of the ,unconscious1 ,chapt4 ,,iv4 ,a brief rsum of it would show that by the sacrifice is meant the giving up of the mother1 i4e41 the disclaiming of all bonds and limitations that the soul has carried over from childhood into adulthood4 ,the victory over the dragon is equivalent to the sacrificing of the regressive 7incestuous7 tendency4 ,after we have sought the mother through introversion we must escape from her1 enriched by the treasure which we have gotten4 ,the sacrifice of a part of ourself 7killing of the dragon1 the father1 etc47 is1 as ,jung points out1 represented also in mythology by the shooting with sharp arrows at the symbol of the libido4 ,the symbol of the libido is generally a sun symbol4 ,now it is particularly noteworthy that the ,,viii key of the alchemist ,basilius ,valentinus 7see figure #c1 p4 #aii7 shows arrows being shot1 which are aimed at the ,symbol3 sun 7this libido symbol par excellence7 that is aptly used as a 8target40 ,death is clearly enough accentuated and correlated with the sinking of the corns of wheat into the earth4 ,john ,,xii1 #bd1 #be1 ,verily1 verily1 ,i say unto you1 ,except a corn of wheat fall into the ground and die1 it abideth alone2 but if it die1 it bringeth forth much fruit4 ,he that loveth his life shall lose it2 and he that hateth his life in this world shall keep it unto life eternal4 ,as this rises1 so also will the dying mystic rise4 ,the grave crosses have the form ,symbol3 ,fire 7,symbol3 ,sulphur72 they show that the interred one is a certain sulphur1 the impure sulphur1 willfulness4 ,the birds1 from which we are to protect the grain1 may in the end be the ,siddhi2 they are1 in the introversion form of the religious work1 what would otherwise be merely 8diversions0 or 8dissipations40 ,the mystical death is the death of egoism 7in ,hindu terminology ahamkra74 ,jacob ,boehme writes in his book of the true atonement1 ,i1 #ai3 8444 ,although ,i am not worthy1 ,jesus take me yet in thy death and let me only in thy death die my death2 still strike thou me in my acknowledged selfishness to the ground and kill my selfishness by thy death44440 ,in the ,mysterium ,magnum1 ,,xxxvi1 #gd1 #ge3 8444 ,we exalt not the outspoken word of the wisdom of ,god1 but only the animal will to selfishness and egoism which is departed from ,god1 which honors itself as a false ,god of its own and may not believe or trust ,god 7as the ,antichrist who has placed himself in ,god's stead72 and we teach on the contrary that the man of the ,antichrist's image shall wholly die so that he may be born in ,christ of a new life and will1 which new will has power in the perfect word of nature with divine eyes to see all the miracles of ,god1 both in nature and creature1 in the perfect wisdom4 ,for as dies the ,antichrist in the soul1 so rises ,christ from the dead40 ,in the hermetic book1 8,gloria ,mundi10 it is related of ,adam that he would have been able1 if he had not acted contrary to ,god1 to live #bjjj years in paradise and would then have been taken up into heaven2 but he had drawn on himself death1 sickness and calamity4 ,only through the grace of ,god was he given a partial knowledge of the powers of things1 of herbs and remedies against manifold infirmities4 8,when1 however1 he could no longer maintain himself by the medicinal art in paradise he sent his son ,seth forth to paradise for the tree of life1 which he received1 not physically1 but spiritually4 ,finally he desired the oil of compassion1 whereupon by the angels1 at ,god's command to give the oil1 the promise was given and thereupon the seed of the oil tree sent1 which seed ,seth planted on his return1 after his father's death and on his father's grave1 from which grew the wood of the holy cross1 on which our ,lord ,jesus ,christ1 through his passion and death1 freed us from death and all sins2 which ,lord ,christ in his holiest humanity has become the tree and the wood of life and has brought to us the fruit of the oil of compassion44440 ,adam is the undomesticated man2 this ideal must die to the moral aspirant4 ,the painful duty of killing a part of self is beautifully expressed in the ,bhagavad-,gita1 where the hero1 ,aryuna1 hesitates to fight against his 8kindred10 to shoot at them--the bow falls from his hand4 ,dying relates to the old realms4 ,the old laws expire to make room for the new4 ,the new life cancels the old deeds4 7,cf4 ,paul1 ,rom4 ,,vii-,,vii47 ,vedanta doctrine3 ,but as to the duty of the scripture canon and perception1 both last as long as ,samsra1 i4e41 until the awakening4 ,if this is attained1 perception is annulled1 and if you derive thence the objection that thereby the veda is annulled1 it must be noted that according to our own doctrine father is not father and the ,veda is not the veda4 7,deussen1 ,syst4 d4 ,ved41 p4 #ddi47 ,bhagavad-,gita1 ,,iv1 #cg3 8,like fire when it flames and turns all the firewood to ashes40 ,so the fire of knowledge burns for you all deeds to ashes4 ,for several reasons the father image is peculiarly suited to represent what has to be resolved4 ,by the father1 the old ,adam 7totality of inherited instincts7 and the strongest imperatives are implanted in the child4 ,the father is also the type of tenacious adherence to the ancestors4 ,again we meet the antithesis1 old generation1 new generation1 in ourselves after the intro-determination4 ,the mystical death 7sacrifice7 is not to be accomplished by mere asceticism1 as it were1 mechanically2 the alchemists warn us carefully against severe remedies4 ,the work is to take a natural course2 the work is also1 although indeed a consummation of nature1 yet not above nature4 8,nature rejoices in nature ,nature overcomes nature ,nature rules nature40 ,thus the magician ,osthanes is said to have taught4 ,and the ,bhagavad-,gita 7,,vi1 #e-g7 says3 8,let one raise himself by means of self1 and not abase self1 ,self is his own friend1 is also his own enemy4 ,to him is his self his own friend1 who through self conquers self1 ,yet if it battle with the external world1 then self becomes enemy to self40 ,in the 8,clavis ,philosophiae et ,alchymiae ,fluddanae0 7p4 #eg7 we read3 8,so it is impossible to rise to the supramundane life1 in so far as it does not happen by means of nature4 ,from the steps of nature ,jacob's ladder is reached and the chain to ,jupiter's throne begins on earth40 ,the idea of self-sacrifice 7with dismemberment7 appears very prettily in an allegorical vision of the old hermetic philosopher ,zosimos1 who seems to have copied it1 as ,reitzenstein notes1 from an ,egyptian ,nekyia4 ,i quote from ,hoefer 7,hist4 ,chim41 ,i1 pp4 #bef-bei73 8,i slept and saw a priest standing before an altar shaped like a cup and with several steps by which to climb to it4 ,first #ae1 later #g steps are mentioned4 ,and ,i heard a voice crying aloud1 #8,i have finished climbing and descending these #ae steps1 resplendent with light4' ,after listening to the priest officiating at the altar ,i asked him what this resounding voice was whose sound had struck my ear4 ,the priest answered me1 saying3 #8,i am he who is 7 71 the priest of the sanctuary1 and ,i am under the weight of the power that overwhelms me4 ,for at the break of day came a deputy who seized me1 killed me with a sword1 cut me in pieces2 and after flaying the skin from my head1 he mixed the bones with the flesh and burned me in the fire to teach me that the spirit is born with the body4 ,that is the power that overwhelms me4' ,while the priest was saying that1 his eyes became as blood1 and he vomited all his flesh4 ,i saw him mutilate himself1 rend himself with his teeth and fall on the ground4 ,seized with terror ,i awoke1 and ,i began to ponder and ask myself if this indeed was the nature and the composition of the water4 ,and ,i congratulated myself upon having reasoned well namely in a train of thought preceding the vision4 ,soon ,i slept again and perceived the same altar1 and on this altar ,i saw water boiling with a noise and many men in it4 ,not finding any one in the neighborhood to explain this phenomenon1 ,i advanced to enjoy the spectacle at the altar4 ,then ,i noticed a man with gray hair and thin1 who said to me1 #8,what are you looking at8' #8,i am looking1' ,i answered with surprise1 #8at the boiling of the water and the men who are boiling there still alive4' #8,the sight you see1' replied he1 #8is the beginning1 the end and the transmutation 774' ,i asked him what the transmutation was4 #8,it is1' he said1 #8the place of the operation which is called purification in the original1 topos askeseos1 for the people who wish to become virtuous come there and become spirits shunning the body4' ,and ,i asked him1 #8,are you also a spirit pneuma8' #8,i am1' said he1 #8a spirit and the guardian of spirits4' ,during this conversation and amid the noise of the boiling water and the cries of the people1 ,i perceived a man of brass1 holding in his hand a book of lead1 and ,i heard him tell me in a loud voice3 #8,see1 ,i command all those who are subjected to punishments to learn from this book4 ,i command every one to take the book of lead and to write in it with his hand until his pharynx is developed1 the mouth is opened1 and the eyes have taken their place again4' ,the act followed the word1 and the master of the house1 present at this ceremony1 said to me1 #8,stretch your neck and see what is done4' #8,i see1' said ,i4 #8,the brazen man that you see1' said he1 #8and who has left his own flesh1 is the priest before the altar4 ,it is he who has been given the privilege of disposing of this water4' ,in going over all this in my imagination ,i awoke and said to myself1 #8,what is the cause of this occurrence8 ,what indeed is it8 ,is it not the water white1 yellow1 boiling1 divine8' ,i found that ,i had reasoned well4444 ,finally1 to be brief1 build1 my friend a temple of a single stone monolith 444 a temple that has neither beginning nor end1 and in the interior of which there is found a spring of purest water1 and bright as the sun4 ,it is with the sword in hand that one must search and penetrate into it1 for the entrance is narrow4 ,it is guarded by a dragon1 which has to be killed and flayed4 ,by putting the flesh and the bones together you make a pedestal up which you will climb to reach the temple1 where you will find what you are looking for4 ,for the priest1 who is the brazen man whom you saw sitting near the spring1 changes his nature and is transformed into a man of silver1 who can1 if you wish1 change himself into a man of gold4444 ,do not reveal anything of this to any one else and keep these things for yourself1 for silence teaches virtue4 ,it is very fine to understand the transmutation of the four metals1 lead1 copper1 tin1 silver1 and to know how they change into perfect gold44440 ,psychoanalysis1 like comparative mythology1 makes it probable that the killing or dismemberment of the father figure is equivalent to castration4 ,that has1 according to intro-determination1 an anagogic1 a wider sense1 if we compare the organ of generation to the creative power1 and a narrower1 if we compare it to sexuality4 ,the wider conception does not require immediate interpretation4 ,with regard to the narrower1 ,i observe that the mystical manuals show that the most active power for spiritual education is the sexual libido1 which for that reason is partially or entirely withdrawn from its original use4 7,rules of chastity47 8,vigor is obtained on the confirmation of continence40 7,patanjali1 ,yoga-,sutra1 ,,ii1 #ch47 ,these instruction books have recognized the great transmutability of the sexual libido4 7,cf4 ability of sublimation in the alchemistic1 as well as in the ,freudian terminology47 ,naturally the reduction of sexuality had to occur at the beginning of the work in order to furnish that power2 hence the castration at the commencement of the process4 ,the killing of the phallic snake amounts1 of course1 to the same thing4 ,the snake with its tail in its mouth is the cycle of the libido1 the always rolling wheel of life1 of procreation1 which always procreates itself1 and of the creation of the world4 ,the same cycle is represented by a god who holds his phallus in his mouth1 and so 7in accordance with infantile and primitive theory7 constantly impregnates himself4 ,the serpent is good and also evil4 ,whoever breaks through the ring frees himself from the wheel of compulsion1 raises himself above good and evil1 in order to put in its place later a mystical union ,hieros ,gamos4 ,regarded from the point of view of knowledge1 the formation of types reveals itself as a symbolic presentiment of an anagogic idea1 not at first clearly conceivable4 ,for the spirit1 what cannot yet be clearly seen 7mythological level of knowledge7 or can no longer be seen 7going to sleep1 etc47 is pictured in symbolic form4 ,more details will be found in my essays1 8,phantasie und ,mythos10 8,ueber die ,symbolbildung10 and 8,zur ,symbolbildung0 7,jb4 ps4 ,f41 ,,ii1 ,,iii1 ,,iv74 ,this symbol form is the form of knowledge adapted to the spirit's capacity as it then existed4 ,not that any mysterious presentiment or prophetic gift of vision must be assumed4 ,the circumstance that man can get ever deeper meaning from his symbols gives them the appearance of being celestial harbingers sent forth by the latest ideas that they express4 ,in a certain sense1 however1 the last meaning is implicated in the first appearance of the typical symbol4 ,it has already been explained by intro-determination how that was possible4 ,the psyche1 whose inventory of powers is copied symbolically in the elementary types1 knows1 even if only darkly at first1 the possible unfolding of the powers4 ,these unfoldings are originally not actual but potential4 ,see ,note ,f4 ,the more then that the psyche is so developed1 that what was originally only a possible presentiment of actuality and that hence tends to come nearer the merely potential1 begins to become actual1 the more symbolism has the value of a 8program40 ,according to ,jung1 ,riklin1 etc41 the phantasy 7dream1 myth-making7 can be conceived not only as with ,freud1 8as a wish fulfillment1 wherein older and infantile material expresses the wish for something unsettled1 unattained or suppressed1 but also as a mythological first step in the direction of conscious and adapted thinking and acting1 as a program4444 ,maeder has discussed the teleological functions of the dream and the unconscious4 ,in the course of an analytic treatment we discover the continuous transformations of the libido symbol in the dream current1 till a form is reached which serves as an attempt to adapt oneself to actuality4 ,there are epochs in the history of civilization which are particularly characterized by a storing of the libido in the sense that from the reservoir of mythological and religious thought forms1 new adaptations to the real processes and data are made4 ,a significant example is the ,renaissance1 which a study of renaissance literature and a visit to the renaissance cities1 e4g41 ,florence1 make evident in a high degree4 ,the analysis of romanticism 444 confirms these processes of development40 7,zentralblatt f4 ,psa41 ,,iii1 p4 #aad47 ,we have here the thought that the 8program0 is expressed in art1 which therefore has prescience in a certain degree of the coming event4 ,jung 7,jb4 ps4 ,f41 ,,iii1 pp4 #aga ff47 writes3 8,it is a daily experience in my professional work 7an experience whose certainty ,i must express with all the caution that is required by the complexity of the material7 that in certain cases of chronic neuroses1 a dream occurs at the time of the onset of the malady or a long time before1 frequently of visionary significance1 which is indelibly imprinted on the memory and holds a meaning1 concealed from the patient1 which anticipates the succeeding experiences1 i4e41 the psychological significance4 ,dreams appear to stay spontaneously in memory so long as they suitably outline the psychological situation of the individual40 ,the more the program is worked out the more the value of the symbolism 7whose types can always remain the same in spite of changes in their appearance7 changes into that of the functional symbolism in the narrower sense2 for the functional symbolism in the restricted sense is that which copies the actual play of forces in the psyche4 ,to the functional symbolism of actual forces belong1 e4g41 in large part the faces in my lecanomantic experiments1 although they also contain program material2 further1 in purest form1 the previously related autosymbolic vision of the mountains4 ,the progress of a psychoanalytic treatment is1 apart from the program connections1 generally copied in the dream in correspondence to the momentary psychic status1 and therefore actually and functionally4 ,it is quite probable that the progress of the mystical work is represented to the mystic in his phantasying 7dreams1 visions1 etc47 in a symbolic manner4 ,but when one happens upon written phantasy products of the mystics1 of course only he who has mystical experiences of his own can venture to say whether a program symbolism or an actually functional symbolism is exhibited4 ,for example1 ,i make no judgment on the degree of actuality in the anagogic symbolism of the parable4 ,c4 ,regeneration4 ,in the favorable issue of introversion1 i4e41 when we conquer the dragon1 we liberate a valuable treasure1 namely1 an enormous psychic energy1 or1 according to the psychoanalytic view1 libido1 which is applicable to the much desired new creation 7as the titanic aspect of which we recognize the 8reforming074 ,the symbolic type1 either openly or hiddenly expressed1 of the setting free of an active libido1 is birth4 ,a libido symbol with the characteristic of active life comes out of a mother symbol4 7,the former is either explicitly a child or even a food1 or it is phallic or animal4 ,zbl4 ,psa41 ,,iii1 p4 #aae47 ,as the mystic is author of this1 his birth1 he has become his own father4 ,introversion 7seeking for the uterus or the grave7 is a necessary presupposition of regeneration or resurrection1 and this is a necessary presupposition of the mystical creation of the new man4 7,john ,,iii1 #a-f73 8,there was a man of the ,pharisees named ,nicodemus1 a ruler of the ,jews4 ,the same came to ,jesus by night introversion and said unto him1 #8,rabbi1 we know that thou art a teacher come from ,god2 for no man can do these miracles that thou doest except ,god be with him4' ,jesus answered and said unto him1 ,verily1 verily1 ,i say unto thee1 ,except a man be born again1 he cannot see the kingdom of ,god4 ,nicodemus saith unto him1 ,how can a man be born when he is old8 ,can he enter the second time into his mother's womb and be born8 ,jesus answered1 ,verily1 verily1 ,i say unto thee1 ,except a man be born of water and of the ,spirit1 he cannot enter into the kingdom of ,god4 ,that which is born of the flesh is flesh1 that which is born of the ,spirit is spirit40 ,water is one of the most general religious mother symbols 7baptism74 ,with the earliest alchemists the brazen man becomes silver1 the silver man1 gold1 by being dipped in the holy fountain4 ,a mythological representation of introversion with its danger and with regeneration was given previously see ,vishnu's adventure4 ,detailed examples follow2 first the ,celtic myth of the birth of ,taliesin4 ,in olden times there was a man of noble parentage in ,peelyn named ,tegid ,voel4 ,his ancestral country was in the center of the lake of ,tegid4 ,his wife was called ,ceridwen4 ,of her he had a son1 ,morvram ap ,tegid1 and a daughter1 ,creirwy1 the fairest maiden in the world4 ,these two had another brother1 the ugliest of all beings1 named ,avagddu4 ,ceridwen1 the mother of this ill favored son1 well knew that he would have little success in society1 although he was endowed with many fine qualities4 ,she determined to prepare a kettle introversion for her son1 so that on account of his skill in looking into the future ,siddhi he should find entrance into society4 ,the kettle of water began to boil cooking of the child in the uterus vessel and the cooking had to be continued without interruption till one could get three blessed drops from the gifts of the ,spirit treasure4 ,she set ,gwyon1 the son of ,gwreang of ,llanveir1 to watch the preparation of the kettle1 and appointed a blind man mutilation or castration named ,morda to keep alight the fire under the kettle1 with the command that he should not permit the interruption of the boiling for a year and a day4 ,cf4 the activity of the wanderer in the parable1 ,sec4 #ad ff4 ,meanwhile ,ceridwen occupied herself with the stars1 watched daily the movement of the planets1 and gathered herbs of all varieties that possessed peculiar powers ,siddhis4 ,towards the end of the year1 while she was still looking for herbs1 it happened that three drops of the powerful water flew out of the kettle and fell on ,gwyon's finger4 ,they scalded him and he stuck his finger in his mouth4 ,as the precious drops touched his lips all the events of the future were opened to his eyes1 and he saw that he must be on his guard against ,ceridwen dreaded mother4 ,he rushed home4 ,the kettle split into two parts motive of the tearing apart of the uterus1 for all the water in it except the three powerful drops were poisonous danger of introversion1 so that it poisoned the chargers of ,gwyddno ,garantur1 which were drinking out of the gutter into which the kettle had emptied itself the flood4 ,now ,ceridwen came in and saw that her whole year's work was lost4 ,she took a pestle and struck the blind man so hard on the head that one of his eyes fell out on his cheeks4 8,you have unjustly deformed me10 cried ,morda2 8you see that ,i am guiltless4 ,your loss is not caused by my blunder40 8,verily10 said ,ceridwen1 8,gwyon the ,small it was that robbed me40 ,immediately she pursued him1 but ,gwyon saw her from a distance and turned into a hare and redoubled his speed1 but she at once became a hound1 forced him to turn around and chased him towards a river4 ,he jumped in and became a fish1 but his enemy pursued him quickly in the shape of an otter1 so that he had to assume the form of a bird and fly up into the air4 ,but the element gave him no place of refuge1 for the woman became a falcon1 came after him and would have caught him forms of anxiety4 ,trembling for fear of death1 he saw a heap of smooth wheat on a threshing floor1 fell into the middle of it and turned into a grain of wheat4 ,but ,ceridwen took the shape of a black hen1 flew to the wheat1 scratched it asunder1 recognized the grain and swallowed it impregnation1 incest4 ,she became pregnant from it and after being confined for nine months regeneration she found so lovely a child improvement that she could no longer think of its death immortality4 ,she put it in a boat1 covered it with a skin skin lanugo of the ftus1 belongs to the birth motive1 and at the instigation of her husband cast the skiff into the sea on the #bith of ,april4 ,at this time the fish weir of ,gwyddno stood between ,dyvi and ,aberystwyth1 near his own stronghold4 ,it was usual in this weir every year on the #ast of ,may to catch fish worth #ajj pounds4 ,gwyddno had an only son1 ,elphin4 ,he was very unfortunate in his undertakings1 and so his father thought him born in an evil hour4 ,his counselors persuaded the father1 however1 to let his son draw the weir basket this time1 to try whether good luck would ever be his1 and so that he might yet gain something with which to go forth into the world4 ,on the next day1 the #ast of ,may1 ,elphin examined the weir basket and found nothing1 yet as he went away1 he saw the boat covered with the skin rest on the post of the weir4 ,one of the fishermen said to him1 8,you have never been so unlucky as you were to-night1 but now you have destroyed the virtue of the weir basket10 in which they always found a hundred pounds' worth on the first of ,may4 8,how so80 asked ,elphin4 8,the boat may easily contain the worth of the hundred40 ,the skin was lifted and he that opened it saw the forehead of a child and said to ,elphin1 8,see the beaming forehead40 8,beaming forehead1 ,taliesin1 be his name10 replied the prince1 who took the child in his arms and because of his own misfortune1 pitied it4 ,he put it behind him on his charger4 ,immediately the child composed a song for the consolation and praise of ,elphin1 and at the same time prophesied to him his future fame4 ,elphin took the child into the stronghold and showed him to his father1 who asked the child whether he was a human being or a spirit4 ,whereupon he answered in the following song3 8,i am ,elphin's first bard2 my native country is the land of the cherubim4 ,the heavenly ,john called me ,merddin ,merlin and finally1 every one1 ,king3 ,taliesin4 ,i was nine months in the womb of my mother ,ceridwen1 before which ,i was the little ,gwyon1 now ,i am ,taliesin4 ,with my ,lord ,i was in the world above1 and fell as ,lucifer into the depths of hell4 ,i carried the banner before ,alexander4 ,i know the names of the stars from north to south4 ,i was in the circle of ,gwdion ,gwydi on in the ,tetragrammaton4 ,i accompanied the ,hean into the valley of ,hebron4 ,i was in ,canaan when ,abraham was killed4 ,i was in the court of ,dve before ,gwdion was born1 a companion of ,eli and ,enoch4 ,i was at the judgment that condemned the ,son of ,god to the cross4 ,i was an overseer at ,nimrod's tower building4 ,i was in the ark with ,noah4 ,i saw the destruction of ,sodom4 ,i was in ,africa before ,rome was built4 ,i came hither to the remains of ,troy 7i4e41 to ,britain1 for the mystical progenitor of the ,britons boasted a ,trojan parentage74 ,i was with my ,lord in the asses' manger4 ,i comforted ,moses in the ,jordan4 ,i was in the firmament with ,mary ,magdalene4 ,i was endowed with spirit by the kettle of ,ceridwen4 ,i was a harper at ,lleon in ,lochlyn4 ,i suffered hunger for the son of the maiden4 ,i was in the white mountains in the court of ,cynvelyn in chains and bondage1 a year and a day4 ,i dwelt in the kingdom of the ,trinity ,tri-unity4 ,it is not known whether my body is flesh or fish4 ,i was a teacher of the whole world and remain till the day of judgment on the face of the earth4 ,briefly1 ,taliesin has the ubiquity of ,symbol3 ,mercury4 ,i sat on the shaken chair at ,caer ,seden ,caer ,seden is probably the unceasingly recurrent cycle of animal life in the center of the universe41 which continually rotates between the three elements4 ,is it not a marvel that it does reflect a single beam80 ,gwyddnaw1 astonished at the evolution of the boy1 requested another song and received the answer3 8,water has the property of bringing grace2 it is profitable to devote one's thoughts aright to ,god2 it is good warmly to pray to ,god1 because the grace which goes out from him cannot be thwarted4 ,thrice have ,i been born2 ,i know how one has to meditate4 ,it is sad that men do not come to seek all the knowledge of the world1 which is collected in my breast1 for ,i know everything that has been and everything that will be40 7,nork4 ,myth4 d4 ,volkss41 pp4 #ffb ff47 ,the story of ,taliesin closely harmonizes with that of ,hermes in the ,smaragdine tablet4 ,nork makes some interesting observations1 which besides the nature myth interpretation1 contains also an allusion to the idea of spiritual regeneration4 ,i have already mentioned that the uterus symbol is frequently the body cavity of a monster4 ,just as in the previous myth the hero by introversion gets three marvelous drops1 so in the ,finnish epic ,kalevala1 ,winminen learns three magic words in the belly of a monster1 his dead ancestor ,antero ,wipunen4 ,the gigantic size of the body of the being that here and in other myths represents the mother1 has an infantile root4 ,the introverting person1 as we know1 becomes a child4 ,to the child the adults1 and of course1 the mother1 are very large4 ,for the adult1 who becomes a child and revives the corresponding images1 the mother image may easily become a giant4 ,stekel tells 7,spr4 d4 ,tr41 p4 #dbi7 of a patient whose dreams show uterus and regeneration phantasies in concealed form1 that he1 advised of it by ,stekel1 mused upon it some minutes and then said1 8,i must openly confess to you these conscious phantasies4 ,i was #ac years old when ,i wished to become acquainted with an enormously large giantess1 in whose body ,i might take a walk1 and where ,i could inspect everything4 ,i would then make myself quite comfortable and easy in the red cavern4 ,i also phantasied a swing that was hung #aj m4 high in the body of this giantess4 ,there ,i wanted to swing up and down joyfully40 ,this patient had carried over the original proportion of ftus and mother to his present size4 ,now that he was grown up1 the body in which he could move had to be the body of a giantess4 ,we shall now not be surprised at the flesh mountain ,krun of the mandan ,hibil-,ziw saga or similar giant personalities4 ,hibil-,ziw descended into the world of darkness in order to get the answer to a question 7i4e41 once more the treasure in the form of a marvelous word74 ,he applied in vain to different persons1 but always had to go deeper and finally came to ,krn1 from whom he forced the magic word4 ,the treasure or wonder working name comes from the depths according to the hermetic cabbalistic conception also4 ,david is supposed to have found at the digging of the foundation of the temple1 the ,eben stijjah1 ,stone of the ,deeps1 that unlocked the fountain of the great deep 7,i ,mos41 ,,vii1 #aa1 and ,,viii1 #ab7 and on which the ,sm ha-mephors1 the outspoken name 7of ,god7 was inscribed4 ,this stone he brought into the holy of holies1 and on it the ark of the covenant was set4 ,fearless disciples of wisdom entered at times into the sanctuary and had learned from the stone the name with its combinations of letters in order to work wonders therewith4 ,in cases where the uterus is represented by the body cavity of a monster the rebirth occurs most frequently by a spitting forth4 ,also the breaking forth by means of tearing apart the uterus occurs1 and in every case it has the significance of a 8powerfully tearing of oneself away10 the burning of bridges behind one1 the final victory over the mother4 ,to the descent into the underworld 7introversion7 corresponds1 as characteristic of the subsequent rebirth1 the rising to the light with the released treasure 7magic word as above1 water of life1 as in ,ishtar's hell journey1 etc474 ,a frequently used symbol for the released libido is the light1 the sun4 ,reborn sun figures1 in connection with a daily and yearly up and down1 are also quite general4 ,that the released libido appears thus may have several reasons4 ,external ones1 like the life-imparting properties of the sun1 invite comparison4 ,then the parallel light consciousness4 ,also that higher or other consciousness that is mediated by the mystic religious work2 for which expressions like illuminate1 etc41 are sufficiently significant4 ,on this topic see my essay1 ,phant4 u4 ,myth4 7,jb41 ,,ii1 p4 #eig74 and also inner reasons1 i4e41 such as rest upon the actual light and warmth sensations1 which occur1 as literature and observations show1 in persons who are devoted to spiritual training4 ,here the occasion may be offered to the mystic to utilize for conscious life and action1 functions that hitherto had been unconscious4 ,of the appearance of light in the state of introversion1 the histories of saints and ecstatics1 and the autobiographies of this kind of men are full4 ,an enormous number of instances might be given4 ,i shall rest content with recalling that ,mechthildis von ,magdeburg has entitled her revelations3 8,a flowing ,light of my ,godhead0 78,ein vliessend ,lieht miner ,gotheit071 and with adding ,jane ,leade's words3 8,if any one asks what is the magic power sought by the reborn ,i answer1 #8,it is to be compared to a wonderfully powerful inspiration to the soul1 to a blood1 coloring and penetrating and transmuting the inner life1 a concentrating and essentially creative light and fire flame4' 0 ,the ,omphalopsychites or ,hesychiasts1 those monks who dwelt in the ,middle ,ages on ,mount ,athos1 were given the following instructions by their ,abbot ,simeon3 8,sitting alone in private1 note and do what ,i say4 ,close thy doors and raise thy spirit from vain and temporal things4 ,then rest thy beard on the breast and direct the gaze with all thy soul on the middle of the body at the navel4 ,see ,note ,g4 ,contract the air passages so as not to breathe too easily4 ,endeavor inwardly to find the location of the heart1 where all psychic powers reside4 ,at first thou wilt find darkness and inflexible density4 ,when1 however1 thou perseverest day and night1 thou wilt1 wonderful to relate1 enjoy inexpressible rapture4 ,for then the spirit sees what it never has recognized2 it sees the air between the heart and itself radiantly beaming40 ,this light1 the hermits declare1 is the light of ,god that was visible to the young men on ,tabor4 ,yoga-,sutra 7,patanyali1 ,i1 #cf7 says3 8,or that sorrowless condition of mind1 full of light 7would conduce to samadhi740 ,and the commentator ,manilal ,nabubhai ,dvivedi remarks upon this3 8,the light here referred to is the light of pure sattva4 ,when the mind is deeply absorbed in that quality1 then1 indeed1 does this condition of light which is free from all pain follow4 ,vachaspatimisra remarks that in the heart there is a lotus-like form having eight petals and with its face turned downward4 ,one should raise this up by rechaka 7exhalation of the breath7 and then meditate upon it1 locating therein the four parts of the pranava1 viz41 a1 u1 m1 and the point in their several meanings4 ,when the mind thus meditating falls in the way of the susumna1 it sees a perfect calm light like that of the moor of the sun1 resembling the calm ocean of milk4 ,this is the jyotis1 light1 which is the sure sign of complete sattva4 ,some such practice is here meant44440 ,the similarity to the instruction of the ,abbot ,simeon is evident4 ,the light and sun symbolism in alchemistic writings is everywhere used2 yet gold also sun1 indeed the same sign ,symbol3 ,gold serves for both4 ,i should like to call attention incidentally to a beautiful use of the sun symbol in 8,amor ,proximi10 which differs slightly from the more restricted gold symbolism4 ,on p4 #cb ff4 we read3 8,see ,christ is not outside of us1 but he is intimately within us all1 but locked up1 and in order that he may unlock that which is locked up in us1 did he once become outwardly visible1 as a man such as we are1 the hard sin enclosure excepted1 and of this the ,symbol3 ,gold in this world is the true copy1 which quickly convinced the heathens from the beginning of the world that ,god must become man even as the light of nature has become a body in the ,symbol3 ,gold4 ,now the ,symbol3 ,gold is not alone in the firmament outside of all other creatures1 but it is much more in the center of all creatures but shut up1 but the external ,symbol3 ,gold is as a figure of ,christ1 in that it unlocks in us the enclosed ,symbol3 ,gold1 as its image and substance1 just as ,christ does1 through his becoming man1 also unlock in us the image of ,god4 ,for were this not so1 then the sphere of the earth would approach in vain to the ,symbol3 ,gold in order to derive its power from it1 and nothing at all would grow from the accursed ,symbol3 earth4 ,the symbol ,symbol3 earth means earth4 ,so the ,symbol3 earth shows us that inasmuch as it approaches near to the ,symbol3 ,gold it is unlocked1 so we1 too1 approaching ,christ1 shall attain again the image of ,god2 then at the end of time this ,symbol3 earth will be translated into the point of the sun in ,solis punctum ,cf4 what has been said about the point in the ,symbol3 ,gold420 and still farther on3 8,ye see that the ,symbol3 earth turns to the sun1 but the reason ye know not2 if the earth had not in the creation gone out of the ,solis punctum1 it could not have turned and yearned according to its magnetic manner1 so this turning around shows us that the world was once renewed1 and in its beginning1 as ,symbol3 ,gold is punctum2 it desires to return1 and its rest will be alone in that2 therefore the soul of man is also similarly gone out of the eternally divine sun1 towards which it also yearns44440 ,our parable1 to which ,i should like now to revert1 appears in a new light4 ,it would be a waste of time to lead the reader once more through all the adventures of the wanderer4 ,he again1 without difficulty1 will find all the aforesaid elements in the parable1 and will readily recognize the introversion and rebirth4 ,i therefore pick out for further consideration only a few particular motives of the parable or alchemy which seem to me to require special elucidation4 ,we should not forget the singular fact that after the introversion1 at the beginning of the work of rebirth1 a deluge occurs4 ,this flood takes place not merely in the alchemistic process 7when the bodies undergo putrefaction in the vessel and become black71 but we see the mythic deluges coming with unmistakable regularity at the same time1 i4e41 after the killing of the original being 7separation of the primal parents1 etc471 and before the new creation of the world by the son of ,god4 ,stucken 7,,sam41 p4 #abc73 8,we see corroborated 444 what ,i have already emphasized1 that on the appearance of the flood catastrophe the creation of the world is not yet finished4 ,even before the catastrophe there was indeed an earth and life on it1 but only after the flood1 begins the forming of the present ,cosmos4 ,thus it is in the germanic ,ymir-saga1 and in the ,babylonian ,tiamat-saga1 in the ,egyptian and likewise in the ,iranian40 ,what may the flood be in the psychological sense4 ,dreams and poetry tell us1 in that they figure the passions in the image of a storm-tossed sea4 ,after the introversion1 whose perils have already been mentioned1 there is always an outbreak of the passions4 ,not without consequences is the ,stone of the ,deeps elevated1 which locks the prison of the subterranean powers4 7,cf4 ,book of ,enoch1 ,x1 #e1 and passim47 ,the point is to seize the wildly rushing spirits and to get possession of their powers without injury4 ,the entire inundation must1 in the philosophical vessel1 be absorbed by the bodies that have turned black1 and then it works on them for the purpose of new creation1 fructifying them like the floods of water upon the earth4 ,it does no damage to the materia only then1 when it is actually black 7stage of victory74 ,if this happens1 it 7the materia7 is in contrast to the waters raging over it1 like an ocean which suffers no alteration by the influx of waters4 8,like an ocean that continually fills itself and yet does not overflow its boundaries1 even with the inflowing waters1 so the man acquires calm1 into whom all desires flow in similar wise1 and not he who wantonly indulges his desire40 7,bhag4 ,gita1 ,,ii1 #gj4 ,latin3 translated by ,schlegel3 ,german ,schroeder47 8,wer wie das ,meer in das die ,wasser strmen ,das sich anfllet und doch ruhig dasteht ,wer so in sich die ,wnsche lsst verschwinden1 ,der findet ,ruhe--nicht wer ihnen nachgibt40 ,above ,i have compared the lion of the parable to the ,sphinx of dipus1 and on the other hand1 it appears from later deliberation that it 7the lion7 must be the retrogressive element in men1 which is to be sacrificed in the work of purification4 ,now ,i find several remarks of ,jung 7,psychology of the ,unconscious7 that mediate very well between both ideas4 ,even if ,i do not care to go so far as to see in the animal only the sexual impelling powers1 but prefer to regard it rather as the titanic part of our impulses1 ,i find the conception of the author very fortunate4 ,the ,sphinx1 that double being1 symbolizes the double natured man1 to whom his bestiality still clings4 ,indeed it is to be taken exactly as a functional representation of the development of reason out of the impulses 7human head and shoulders growing out of an animal body74 ,the homunculus motive would likewise have to be regarded in a new light4 ,i have said that the mystic was his own father2 he creates a new man 7himself7 out of himself with a merely symbolic mother1 therefore with peculiar self-mastery1 without the coperation of any parents4 ,that means the same thing as the artificial creation of a man4 ,we recognize therefore the anagogic significance of the homunculus1 the idea of which we found closely interwoven with alchemy in general4 ,this connection also has not escaped ,jung1 though he takes it one-sidedly and draws a too far-reaching conclusion4 ,he points to the vision of ,zosimos1 where1 in the hollow of the altar he finds boiling water and men in it1 and remarks that this vision reveals the original sense of alchemy1 an original impregnation magic1 i4e41 a way in which children could be made without a mother4 ,i must observe that the hermetic attempt to get back to ,adam's condition has some of the homunculus phantasy in it4 ,adam was regarded as androgyne1 a being at once man and woman1 but sufficient in himself alone for impregnation and procreation4 ,welling says in his ,opus mago-cabbalisticum1 8,this man ,adam was created1 as the scripture says1 i4e41 of the male and female sex1 not two different bodies but one in its essence and two in its potentiality1 for he was the earth ,adamah1 the red and white ,symbol3 ,sulfur the spiritual ,symbol3 ,gold and ,symbol3 ,silver1 the male and female seed1 the dust of the ,adamah from ,schamajim1 and therefore had the power to multiply himself magically 7just as he was celestial7 which could not indeed have been otherwise1 unless the essential masculinity and femininity were dissociated40 ,i am reminded in this connection that ,mercury is also bisexual2 the 8materia0 must be brought into the androgynic state 8rebis40 ,the idea of hermaphroditism plays a well known1 important part in mythology also4 99 99 99 99 99 ,we have explained why phantasy creations carry two meanings1 the psychoanalytic and the anagogic1 apparently fundamentally different1 even contradictory1 and yet1 on account of their completeness1 undeniable4 ,we have found that the two meanings correspond to two aspects or two evolutionary phases of a psychic inventory of powers1 which are attached as a unity to symbolic types1 because an intro-determination can take place in connection with the sublimation of the impulses4 ,when we formulated the problem of the multiple interpretation1 we were struck with the fact that besides the two meanings that were nominally antipodal in ethical relations1 there was a third ethically indifferent1 namely1 the natural scientific4 ,apart from the fact that ,i have not yet exhausted the anagogic contents of our material and so must add a number of things in the following sections1 ,i am confronted with the task of elucidating the position of the nature myth portion4 ,that will necessarily be done briefly4 ,in the case of alchemy the natural scientific content is chemistry 7in some degree connected with physics and cosmology71 a fact hardly requiring proof4 ,the alchemistic chemistry was not1 to be sure1 scientific in the strict modern sense4 ,in comparison with our modern attitudes it had so much mythical blood in it that ,i could call it a mythologically apperceiving science1 wherein ,i go a little beyond the very clearly developed conception of ,wilhelm ,wundt 7,volkerps4 ,myth4 u4 ,rel47 regarding mythological apperception1 from a desire for a more rigid formulation1 but without losing the peculiar concept of the mythical or giving it the extension it has acquired with ,g4 ,f4 ,lipps4 ,alchemy's myth-like point of view and manner of thinking is paralleled by the fact that it was dominated by symbolic representation and the peculiarities that go with it4 ,the concept of the symbol is here to be taken1 of course1 in the wider sense1 as in my papers on ,symbolbildung 7,jb4 ps4 ,f41 ,,ii-,,iv74 ,the choice of a symbol is strongly influenced by what strongly impresses the mind1 what moves the soul1 whether joyful or painful1 what is of vital interest1 in short1 whatever touches us nearly1 whether consciously or unconsciously4 ,this influence is shown even in the commonplace instances1 where the professional or the amateur is betrayed by the manner of apperceiving one and the same object4 ,thus the landscape painter sees in a lake a fine subject1 the angler an opportunity to fish1 the business man a chance to establish a sanitarium or a steamboat line1 the yachtsman a place for his pleasure trips1 the heat tormented person a chance for a bath1 and the suicide1 death4 ,in the symbolic conception of an object1 moreover 7which is much more dependent on the unconscious or uncontrolled stimulation of the phantasy that shapes the symbol71 the choice from among the many possibilities can surely not fall upon such images as are unsympathetic or uninteresting to the mind4 ,even if we consciously make comparisons we think of an example mostly from a favorite and familiar sphere2 when something 8occurs0 to us there is already evidenced some part of an unconscious complex4 ,this will become elaborated in the degree that the phantasy is given free play4 ,the raw product then1 of the symbol-choosing phantasy of the individual 78raw10 i4e41 not covered for publicity with a premeditated varnish7 bears traces of the things that closely concern the person in question4 78,out of the fulness of the heart the mouth speaketh0--even without premeditation47 ,if we now start from a spiritual product which is expressed in symbols 7mythologically apperceived71 and whose author we must take to be not an individual man but many generations or simply mankind1 then this product will1 in the peculiarities of the selection of the symbol1 conceivably signify not individual propensities but rather those things that affect identically the generality of mankind4 ,in alchemy1 which as a mythologically apperceiving science is completely penetrated by symbols1 we regard as remarkable in the selection of symbols1 the juxtaposition of such images as reflect what we have1 through psychoanalysis1 become acquainted with1 as the 8titanic0 impulses 7dipus complex74 ,no wonder6 ,these very impulses are the ones that we know from psychoanalytic investigations as those which stand above all individual idiosyncracies4 ,and if we had not known it1 the very circumstances of alchemy would have taught us4 ,the familiar scheme of impulses with its 8titanic0 substratum1 which is necessarily existent in all men 7although it may have been in any particular case extraordinarily sublimated7 comes clearly to view in individual creations of fancy4 ,it must be found quite typically developed1 however1 where a multitude of men 7fable making mankind7 were interested in the founding1 forming1 polishing and elaborating of the symbolic structure4 ,such creations have transcended the merely personal4 ,an example of this kind is the 8mythological0 science of alchemy4 ,that we are repelled by the retrograde perspective of the types residing in its symbols 7and which often appear quite nakedly7 comes from the fact that in the critic these primal impulse forms have experienced a strong repression1 and that their re-emergence meets a strong resistance 7morality1 taste1 etc474 ,the much discussed elementary types have therefore insinuated themselves into the body of the alchemistic hieroglyphics1 as mankind1 confronted with the riddles of physico-chemical facts1 struggled to express a mastery of them by means of thought4 ,the typical inventory of powers1 as an apperception mass1 so to speak1 helped to determine the selection of symbols4 ,a procedure of determination has taken place here similar to that we might have noticed in the coincidence of material and functional symbolism in dreams4 ,here again appears the heuristic value which the introduction of the concept of the functional categories had for our problem4 ,the possibility of deriving the 8titanic0 and the 8anagogic0 from the alchemistic 7often by their authors merely chemically intended7 allegories is now easily explained4 ,we can work it out1 because it was already put in there1 even if neither in the extreme form of the 8titanic0 7i4e41 the retrograde aspect71 nor in that of the 8anagogic0 7the progressive aspect71 but in an indeterminate middle stage of the intro-determination4 ,what gave opportunity for this play of symbolism was an effort of intelligence directed toward chemistry4 ,the chemical content in alchemy is1 so to speak1 what has been purposely striven for1 while the rest came by accident1 yet none the less inevitably4 ,so then natural philosophy appears to be the carrier1 or the stalk on which the titanic and the anagogic symbolism blossoms4 ,thus it becomes intelligible how the alchemistic hieroglyphic aiming chiefly at chemistry1 adapted itself through and through to the hermetic anagogic educational goal1 so that at times and by whole groups1 alchemy was used merely as a mystical guide without any reference to chemistry4 ,what we have found in alchemy we shall now apply to mythology where analogous relations have been indicated4 ,the apperception theory here used should not be confused with the intellectual theory 7of ,steinthal7 which ,wundt 7,v4 ,ps41 ,,iv#b1 pp4 #ej ff47 criticised as the illusion theory4 ,i should be more inclined to follow closely the ,wundtian conception of the 8mythological apperception0 7ibid41 pp4 #fd ff47 with particular emphasis on the affective elements that are to work there4 ,with ,wundt1 the affects are really the 8actual impulse mainsprings0 and the most powerful stimuli of the phantasy 7ib41 p4 #fj74 8,the affects of fear and hope1 wish and desire1 love and hate1 are the widely disseminated sources of the myth4 ,they are1 of course1 continually linked with images4 ,but they are the ones that first breathe life into these images40 ,i differ from ,wundt in that ,i have more definite ideas of the origin of these affects1 by which they are brought into close connection with the frequently mentioned elementary motives4 ,modern investigation of myths has1 in my opinion1 sufficiently shown that we are here concerned with a nucleus of natural philosophy 7comprehension of astral and even of meteorological processes1 etc47 around which legendary and historical material can grow4 ,as has been shown by two fairy tales and as ,i could have abundantly shown from countless others1 the psychoanalytic and the anagogic interpretations are possible alongside of the scientific4 ,we can criticise ,hitchcock for having in his explanations of fairy tales considered them only in their most developed form1 and not bothered about their origin and archaic forms4 ,and as a matter of fact the more developed forms permit a very much richer anagogic interpretation than the archaic4 ,but that is no proof against the interpretation1 but only establishes their orientation in the development of the human spirit4 ,the anagogic interpretation is indeed a prospective explanation in the sense of an ethical advance4 ,now the evolution even of fairy tales shows quite clearly a progression towards the ethical2 and inasmuch as the ethical content of the tale grows by virtue of this evolution1 the anagogic explanation is in the nature of things able to place itself in higher developed tales in correspondingly closer connection with mythical material4 ,i adduce here only one example1 namely the schema that ,frobenius has derived from the comparison of numerous sun myths4 ,the hero is swallowed by a water monster in the west the sun sets in the sea4 ,the animal journeys with him to the east 7night path of the sun apparently under the sea74 ,he lights a fire in the belly of the animal and cuts off a piece of the pendant heart when he feels hungry4 ,soon after he notices that the fish is running aground4 7,the reillumined sun comes up to the horizon from below47 ,he begins immediately to cut his way out of the animal1 and then slips out 7sunrise74 ,in the belly of the fish it has become so hot that all his hair has fallen out4 7,hair probably signifies rays47 ,quite as clear as the nature myth purport1 is the fact that we have a representation of regeneration1 which is quite as conceivable in psychoanalytic as in anagogic explanation4 ,now ,i cannot approve of the attempt of many psychoanalysts to treat as a negligible quantity or to ignore altogether the scientific content 7nature nucleus7 of the myths which has been so well substantiated by the newer research1 even though it is not so well established in the details4 ,i have uttered a similar warning in ,jb4 ps4 ,f41 ,,iv 7,princip4 ,anreg47 and previously1 in ,jb4 ps4 ,f41 ,,ii 7,phant4 u4 ,myth71 have advocated the equality of the natural philosophical and the psychological content4 ,now ,i observe with pleasure that very recently an author of the psychoanalytic school is engaged on the very subject that ,i have recommended as so desirable4 ,dr4 ,emil ,f4 ,lorenz1 in the ,february number of ,imago1 #aiac1 treats the 8,titan ,motiv in der allgemeinen ,mythologie0 in a manner that approaches my conception of it4 ,in the consideration of human primal motives as apperception mass1 there is particularly revealed a common thought in the primitive interpretation of natural phenomenon4 ,unfortunately the article appeared after this book was finished4 ,so even if ,i am not in a position to enter into this question1 ,i will none the less refer to it and at the same time express the hope that ,lorenz will further elaborate the interesting preliminary contribution1 communicated in the form of aphorisms1 as he terms it4 ,the inadmissibility of these omissions arises from the vital importance and gripping effect of the objects thus 7i4e41 mythologically7 regarded by humanity 7e4g41 of the course of the sun1 so infinitely important for them in their dependence upon the moods of nature74 ,if then1 on the one hand1 it will not be possible for the psychoanalyst to force the nature mythologist out of his position and somehow to prove that any symbol means not the sun but the father1 so on the other hand the nature mythologist who may understand his own interpretations so admirably1 must not attack the specifically psychological question3 why in the apperception of an object1 this and not that symbolic image offers itself to consciousness4 ,so1 for instance1 why the sunset and sunrise is so readily conceived as a swallowing and eructation1 or as a process of regeneration4 ,yet ,frobenius 7,zeitalt4 d4 ,sonneng41 ,i1 p4 #cj7 finds the symbolism 8negligible40 ,it is also conceivable that the obtrusive occurrence of incest1 castration of the father1 etc41 should make the mythologists ponder4 ,it was bias on the part of many of them to be unwilling to see the psychological value of these things4 ,i must therefore acknowledge the justice of ,rank's view when he 7,inz-,mot41 p4 #bgh7 says in reference to the dipus myth 7rightly1 in all probability1 interpreted by ,goldziher as a sun myth73 8,yet it is indubitable that these ideas of incest with the mother and the murder of the father are derived from human life1 and that the myth in this human disguise could never be brought down from heaven without a corresponding psychic idea1 which may really have been an unconscious one even at the time of the formation of the myth1 just as it is with the mythologists of today40 ,and in another passage 7pp4 #cah ff473 8,while these investigators 7astral and moon mythologists7 would consider incest and castration operative in an equal or even greater degree than we do1 as the chief motives in the formation of myths in the celestial examples only1 we are forced by psychoanalytical considerations to find in them universal primitive human purposes which later1 as a result of the need of psychological justification1 have been projected into the heavens from which our myth interpreters wish in turn to derive them4 ,whether such a need of justification has had a share in the formation of myths appears to me doubtful or at any rate not demonstrable4 ,at all events in so strongly emphasizing these unnecessary assumptions and conceiving the projection upon heaven of the mundane psychological primal motives as an act of release1 we hide the more important cause for concerning ourselves with heaven1 namely the already mentioned vital importance of the things that are accomplished there4 ,now the fact that the primal motives cooperate in the symbolical realization of these things1 implies no defense directed against them4 ,a better defense would be to repress them in symbolism than1 as really happens1 to utilize them in it4 ,these interpreters1 for example1 have believed that they recognized in the motive of dismemberment 7castration7 a symbolic suggestion of the gradual waning of the moon1 while the reverse is for us undoubted1 namely1 that the offensive castration has found a later symbolization in the moon phases4 ,yet it argues either against all logic and psychology1 or for our conception of the sexualization of the universe1 that man should have symbolized so harmless a phenomenon as the changes of the moon1 by so offensive a one as the dismemberment or castration of the nearest relative4 ,so the nature mythologists also1 and ,siecke in particular1 have thought that primitive man has #8immediately regarded' the 7to him7 incomprehensible waning of the moon as a dismemberment1 while this is psychologically quite unthinkable unless this image1 which is taken from earthly life1 should have likewise originated in human life and thought 7phantasy740 ,it is indeed never conceivable that men would have chosen for the natural phenomenon exactly these titanic symbols1 if these had not had for them a special psychic value1 and therefore touched them closely4 ,if any one should object that they would not have 8chosen0 them 7because they did not purposely invent allegories1 as was formerly thought71 ,i should raise the contrary question3 ,who has chosen them8 ,i will stick to the word 8choose0 for a choice has taken place4 ,but the powers that arranged this choice lived and still live in the soul of man4 ,the conception advocated by me gives their due to the nature mythologists just as much as to the psychologists that oppose them4 ,it reinstates1 moreover1 a third apparently out-worn tendency the so-called degeneration theory that sees in the myth the veiling of ancient priestly wisdom4 ,this obsolete view had the distinction that it placed some value1 which the modern interpreters did not1 on the anagogic content of the myths 7even if in a wrong perspective74 ,the necessity of reckoning with an anagogic content of myths results from the fact that religions with their ethical valuations1 have developed from mythical beginnings4 ,and account must be taken of these relations4 ,in the way in which the older interpretations of myths regarded the connection1 they pursued a phantom1 but their point of view becomes serviceable as soon as it reverses the order of evolution4 ,it is not true that the religious content in myths was the priestly wisdom of antiquity1 but rather that it became such at the end of the development4 ,my conception shows further that the utmost significance for the recognition and comparison of the motives 7corresponding to the psychological types7 attaches to the material so brilliantly reconstructed by ,stucken and other modern investigators1 but not the convincing evidence which some think they find there for the migration theory1 as against the theory of elementary thoughts4 ,with regard to the possibly repellent impression derived from the notion of an unconscious thought activity of the myth forming phantasy1 ,i should like to close with these words of ,karl ,otfried ,mller3 8,it is possible that the concept of unconsciousness in the formation of myths will appear obscure to many1 even mysterious 444 but is history not to acknowledge the strange also1 when unprejudiced investigation leads to it80 ,section ,,ii4 ,the ,goal ,of ,the ,work4 ,in the preceding section the symbolism and the psychology of the progress of the mystic work has been developed more or less1 but certainly not to the end4 ,regeneration is evidently the beginning of a new development1 the nature of which we have not yet closely examined4 ,nothing has yet been said definitely about the later phases of the work and about its goal4 ,i am afraid that this section1 although it is devoted chiefly to the goal of the work1 cannot elucidate it with anything like the clearness that would be desirable4 ,to be sure the final outcome of the work can be summed up in the three words3 ,union with ,god4 ,yet we cannot possibly rest satisfied with a statement that is for our psychological needs so vague2 we must endeavor to comprehend the intimate nature of the spiritual experiences that we have on the journey into the unsearchable2 although ,i must at the outset point out that at every step by which the symbolism of the mystics leads us towards regeneration1 we run the risk of wandering away from psychology1 and that in the following we shall all too soon experience these deviations4 ,we shall have to transplant ourselves uncritically at times1 into the perceptual world of the hermetics1 which is1 of course1 a mere fiction1 for in order to do it rightly we should have to have a mystical development behind us whatever this may be2 one would have to be himself a 8twice born40 ,one thing can be accepted as true1 that a series of symbols that occur with striking agreement among all mystics of all times and nations is related to a variety of experiences which evidently are common to all mystics in different degrees of their development1 but are foreign to the non-mystics 7or more exactly to all men1 even mystics1 who have not attained the given level74 ,with this premise ,i will take up the question of the goal of alchemy 7mysticism74 ,in this ,i follow in general the train of thought of ,hitchcock1 without adhering closely to his exposition4 7,i cite ,h4 ,a4 ,hitchcock1 ,remarks upon ,alchemy47 ,the alchemistic process is1 as the hermetics themselves say1 a cyclical work1 and the end resides to a certain degree in the beginning4 ,here lies one of the greatest mysteries of the whole of alchemy1 although the meaning of the language is to be understood more or less as follows4 ,if1 for example1 it is said that whoever wishes to make gold must have gold1 we must suppose that the seeker of truth must be true 7,h4 ,a41 p4 #fg72 that whoever desires to live in harmony with the conscience must be in harmony with it1 and that whoever will go the way to ,god1 must already have ,god in himself4 ,now when the conscience1 wherein the sense of right and justice has existence1 becomes active under the idea of ,god1 it is endowed with supernatural force and is then1 as ,i understand it1 the alchemists' philosophical mercury and his valued salt of mercury4 ,it is no less his sovereign treacle1 etc4 7,h4 ,a41 p4 #ec74 ,the progress of the work points to some kind of unity as the goal which1 however1 very few men attain except in words 7,h4 ,a41 p4 #aeg74 ,the hermetic writers set up the claim to a complete agreement in their teachings1 but this agreement is restricted to some principles of vital significance in their doctrine1 which have reference almost exclusively to a definite practice2 probably to a complete setting to work of the consciousness of duty1 which is what ,kant claims to do with his categorical imperative3 8,an unreasoning1 though not unreasonable1 obedience to an experienced1 imperious sense of duty1 leaving the result to ,god2 and this ,i am disposed to call the ,way40 ,do thy duty6 ,ask not after the result of thy doing6 ,without dependence thereon carry out that which is thy duty6 ,whoever acts without attachment to the world1 that man attains the loftiest goal4 ,and the like in many places in the ,bhagavad-,gita4 ,now the end is perhaps the fruit of this obedience4 ,it may be that the steady preservation of the inward unity1 which regards with composure all external vicissitudes1 leads man finally to some special experience1 by which a seal of confirmation is set upon what was first a mere trust in the ultimate blessing of rectitude 7,h4 ,a41 p4 #abh74 ,the hermetic philosophers would have the conscience known as the ,way or as the base of the work1 but with regard to the peculiar wonder work of alchemy 7transmutation7 they place the chief value on love2 it effects the transformation of the subject into the object loved 7,h4 ,a41 p4 #acb74 ,arabi3 8,it is a fundamental principle of love that thou becomest the real essence of the beloved 7,god7 in that thou givest up thy individuality and disappearest in him4 ,blessedness is the abiding place of the divine and holy joy40 7,horten1 ,myst41 ,i1 p4 #i47 ,similarly we find in the yoga primers that the spirit1 by sinking into an object of perception1 becomes identical with the object4 ,the object need not be the very highest1 but a gradation is possible4 ,arabi1 too1 recognizes a gradation of objects1 as they correspond1 as correlates of sinking or surrender1 to the different mystical states4 ,colors1 etc41 of alchemy4 ,two passages of ,arabi may be quoted3 8,my heart is eligible for every form of the religious cult2 for it is said that the heart 7root3 kalaba overturn1 to alter oneself7 is so called from its continual changing40 ,it changes in accordance with the various 7divine7 influences that it feels1 according to the various states of the mystical illumination4 ,this variation of experiences is a result of the variation of the divine appearances1 which occur in its inmost spirit4 ,the law of religion 7theology7 speaks of this phenomenon as the changing and metamorphizing in the forms 7of living and being74 ,gazelles are the objects of the mystic's love4 ,in one of his poems he says3 8,and surrender yourselves to play in the manner of lovely maidens with buxom breasts and enjoy the luxuriant willows in the manner of the female gazelles40 ,in his commentary on this passage he says3 8 #8,play' denotes the various states of the mystic1 to which he is advanced when he passes from one divine name to another40 7,horten1 ,myst41 ,i1 pp4 #aa1 #ac1 ff47 ,it is the ethical ideal of the mystic1 more and more to put off the limited ego1 and to take on in its place the qualities of ,god1 in order to become ,god4 ,when with ,arabi the theme of an ode is 8,through asceticism1 fervent yearning after ,god and patience in suffering1 man becomes ,god or acquires divine nature0 7,horten1 ,myst41 ,i1 p4 #af71 then this goal is identical with that of the alchemistic transmutation2 the base metal acquires 7after purification1 refining1 etc47 by virtue of the tincturing with the ,philosopher's ,stone the nature of gold1 i4e41 the divine nature4 ,but patient effort is requisite4 ,precipitancy is as great an evil as inactivity4 ,it is1 to use the language of the alchemists1 just as bad to scorch the tender blossoms by a forced and hasty fire 7that in spite of its intensity may be merely a straw fire71 as to let go out the fire which should be continuously kept alight1 and to let grow cold the materia4 ,the process of distillation is to be accomplished slowly1 so that the spirits may not escape4 ,that which rises as steam through the 8heating0 in the 8receptacle0 7i4e41 in man7 is the soul rising into the higher regions4 ,distilling like rain drops destillare drop down1 it brings each time to the thirsting materia a divine gain4 ,but this process is not to be overdone1 for the thirsting earth must be gently instilled with the heavenly moisture of the water of life3 the process of 8imbibition40 ,the metallic subject must be gently dissolved in its own natural water 7conscience71 not with powerful media1 not with corroding acids1 which the foolish employ in order to reach the goal in a hurry1 for by such means he either spoils the materia or produces a merely superficial action4 ,senseless asceticism and the like are just as objectionable as the impetuous enthusiasm 7which we called straw fire here74 ,the ethical work of alchemy as of common life is a sublimation2 it is important that the materia takes up at any time only as much as it can sublimate4 ,we may also conceive it in this way4 ,the materia is to be moistened only with the water that it can utilize after the solution has taken place 7i4e41 keep in enduring form1 absorb into their nature74 ,compare in this connection the words of ,count ,bernhard von ,trevis3 8,i tell you assuredly that no water dissolves any metallic spices by a natural solution1 save that which abides with them in matter and form1 and which the metals themselves1 being dissolved1 can recongeal40 7,h4 ,a41 pp4 #ahi ff47 ,the passage 8slowly and quite judiciously0 of the ,smaragdine tablet will now be fully appreciated4 ,the desired completion or oneness should be a state of the soul1 a condition of being1 not of knowing4 ,the means that lead to it presuppose in the neophyte something analogous to religious faith1 and because the conditions of the mastery appear to the neophyte to contradict nature or each other1 the mystical experiences that are derived from it are called 8supernatural40 ,the 8supernatural0 is1 however1 only an appearance1 which results when we conceive nature too narrowly1 as when we see in her merely the totality of bodies4 ,if we mean by nature the possibility of life and activity1 then that which appears supernatural must be counted as nature4 ,the expressions natural and supernatural are but means of the thinking judgment1 they are preliminaries which have a certain justification but only so long as they are an expression for a stage of knowledge4 ,the initially supernatural resolves itself in nature1 or better1 ,nature is raised to divinity4 ,if the natural and the supernatural are symbolized1 the one being described as sulphur and the other as mercury1 then the disciples of philosophy1 under the obligation to think things and not merely names1 are finally brought1 during the process of search1 to a recognition of the inseparableness of both in a third something which may be called sun2 but as all three are recognized as inseparably one1 the termini can change places until finally an inner illumination takes place4 8,those that have never had this experience are apt to decry it as imaginary1 but those who enter into it know that they have entered into a higher life1 or feel themselves enabled to look upon things from a higher point of view4 ,to use what may seem to be a misapplication of language3 it is a supernatural birth1 naturally entered upon40 7,h4 ,a41 p4 #bbi47 ,when the alchemists speak of philosophical mercury and philosophical gold1 they mean something in man and something in ,god that finally turns out to be the ,one4 8,by this symbolism the alchemists escape the difficulty of treating the subject in ordinary language4 ,the learner must always return to nature and her possibilities for the sense of the derived symbols1 and to it the hermetic masters also continually direct him40 7,h4 ,a41 pp4 #bcb ff47 ,if the true light has risen in the hearts of the seekers1 kindled from within 7although apparently by a miracle from without7 8the sulphur and mercury become one1 or are seen to be the same1 differing only in a certain relation2 somewhat as the known and the unknown 7and the conscious and the unconscious7 are but one1 the unknown decreasing as the known increases1 and vice versa40 7,h4 ,a41 p4 #bce47 ,one alchemist teaches3 8,consider well what it is you desire to produce1 and according to that regulate your intention4 ,take the last thing in your intention as the first thing in your principles4444 ,attempt nothing out of its own nature then follow parables that grapes are not gathered from thistles1 etc44 ,if you know how to apply this doctrine in your operation as you ought1 you will find great benefit1 and a door will hereby be opened to the discovery of greater mysteries40 ,actually there is a greater difference between one who seeks what he seeks as an end1 and one who seeks it as a means to an end4 ,to seek knowledge for riches is a very different thing from seeking riches 7or independence7 as an instrument of knowledge4 ,in the study in question the means and the end must coincide1 i4e41 the truth must be sought for itself only4 7,h4 ,a41 p4 #bch47 ,in the book1 8,de ,manna ,benedicto10 we read3 8,whoever thou art that readest this tractate1 let me exhort thee that thou directest thy understanding and soul more toward ,god for the keeping of his commandments1 than toward love of this art sc4 its external portions1 for although it be the only1 indeed the whole wisdom of the world1 it is yet powerless in comparison with the divine wisdom of the soul1 which is the love towards ,god1 in the keeping of his commandments4444 ,hast thou been covetous1 profane one8 ,be thou meek and pious and serve in all lowliness the glorious creator2 if thou art not determined to do that1 thou art employed in trying to wash an ,ethiop white40 ,desire is1 as some ancient philosophers think1 the root of all affects1 which manifest themselves in pairs4 ,joy corresponds to desire fulfilled1 sorrow to the obstructed or imperiled fulfillment2 hope is the expectation of fulfillment1 fear the opposite1 etc4 ,all the pairs of opposites are in some degree superficial1 something that comes and goes with time1 while the essential remains1 itself invisible and without relation to time--a perpetual activity1 an ever enduring conation as it was formerly called4 7,it is the libido of the psychoanalysis4 ,in its manifestations it is subjected to bipolarity1 as ,stekel has named the inevitable pairs of opposites47 ,the pairs of opposites have been noticed in the ,hindu doctrine of salvation exactly as in alchemy4 ,alchemistic hieroglyphics we know are rich in ambiguous expressions for a hostile ,dyas 7couple71 with whose removal a better condition first commences1 although at the outset it is actually requisite for the achievement of the work4 ,in the ,bhagavad-,gita the pairs of opposites play a great part4 ,the world is full of agony on account of the pairs of opposites1 which are to be found everywhere4 ,heat1 cold2 high1 low2 good1 evil2 joy1 sorrow2 poor1 rich2 young1 old2 etc4 ,the basis of the opposites is formed by the primal opposition ,rajas-,tamas4 ,to escape from it in recognizing the true ego as superior to it and not participating in it1 is the foremost purpose of the effort toward salvation4 ,so whoever has raised himself above the qualities of substances is described as having escaped from opposites4 8,contact of atoms is only cold and warm1 brings pleasure and pain1 ,they come and go without permanency--tolerate them ,o ,bharata4 ,the wise man1 whom these do not affect1 ,o mighty hero1 ,who bears pain and pleasure with equanimity he is ripening for immortality40 7,,ii1 #ad ff47 ,the spirit1 the true ego1 is raised above the agitation of the qualities of nature3 8,swords cut him not1 fire burns him not1 ,water wets him not nor does the wind wither him4 ,not to be cut1 not to burn1 not to get wet1 not to be withered1 ,he is constant1 above everything1 continuous1 eternal immovable40 ,,ii #bc ff4 ,this characterization sounds almost like the description of the mercury of the philosophers1 which is indestructible1 a water that does not wet1 a fire that does not consume4 ,hermes on the human soul3 8,the accidents residing in the material substances have never sympathized with each other1 but on the contrary have always been in opposition and in mutual conflict4 ,guard thyself ,o soul from them and turn away from them4444 ,thou ,o soul art of one nature1 but they are manifold2 thou art but one with thyself2 they are1 however1 in conflict with each other4 ,psychoanalytically regarded1 to the soul is here assigned the property which is desired but is not present1 while that which is undesired but actually present in the soul 7inclination and disinclination7 is projected into the external world4 444 ,how long ,o soul wilt thou yet be needy1 and flee from every sensation to its opposite1 now from warmth to cold1 now from cold to warmth1 now from hunger to satiety1 now from satiety to hunger80 7,fleischer ,herm4 a4 d4 ,seele1 pp4 #ad ff47 8,be thou ,o soul regardful of the behavior in this world1 yet not as a child without understanding who when one gives him to eat and acts leniently towards him is satisfied and cheerful1 but when one treats him severely cries and is bad1 indeed begins to weep while laughing and when he is satisfied begins again to be bad4 ,this is not worthy of approbation but rather a mongrel and blameworthy behavior4 ,the world ,o soul1 is so organized as to unify exactly these opposites2 good and evil1 weal and woe1 distress and comfort1 and contains types of ideas that have the effect of waking the soul and making it aware of itself1 so that as a result it gains reason that illumines and consummates knowledge1 i4e41 wisdom and knowledge of the true nature of things4 ,for this purpose alone has the soul come into the world1 to learn and experience2 but it is like a man that comes to a place to become acquainted with it and know its conditions1 but then gives up the learning1 inquiring and collecting of information1 and diverts his spirit by reaching after luxury and the enjoyment of other things1 and in so doing forgets to acquire that which he was to strive for40 7,l4 c41 pp4 #h ff47 ,i return to the psychological point of view of our friend ,hitchcock3 8,desire and love are almost synonymous terms1 for we love and seek what we desire1 and so also we desire and seek what we love2 yet neither love nor desire is by any necessary connection directed to one thing rather than another1 but either under conditions suitable to it may be directed to anything4 ,from which it follows that it is possible to make ,god as the ,eternal1 its object1 or call it truth and we may see that its enjoyment must partake of its own nature4 ,now we read that it is not common for man to love and pursue the good and the true because it is the good and true2 but we call that good which we desire and there lies the great mistake of life4 ,from all which we may see that vast consequences follow from the choice of an object of desire1 which as we have said1 may as easily be an eternal as a transient one4 ,we should be on guard against a too mechanical conception of these things4 ,by so doing we should depart too greatly from the point of view of the true alchemists4 ,one author tells of the significant advance that he made from the time when he discovered that nature works #8magically4' 0 7,h4 ,a41 ,hitchcock's ,remarks upon ,alchemy1 pp4 #bid ff47 ,aversion and hate1 the opposites of desire and love1 are not independent affections but depend upon the latter4 ,there is only the one impulsion of demand that strives for what satisfies it and repulses what conflicts with it4 8,if then desire is turned to one only eternal thing1 then1 since the nature of man takes its character from his leading or chief desire1 the whole man is gradually converted to1 or1 as some think1 transmuted into that one thing40 7,h4 ,a41 pp4 #bie ff47 ,the doctrine naturally presupposes the possibility1 already mentioned1 of a schooling of the will1 yet it will still be necessary to fix it upon a definite object4 ,the love of the transitory finds itself deceived because the objects vanish1 while the desire itself1 the conation 7or in psychoanalytic language the libido71 continues forever4 ,for this everlasting desire only an everlasting object is suitable4 ,an object of that kind is not to be found in the external world4 ,we can only withdraw the outer object and offer ideals in exchange4 ,the moment that this withdrawal of external objects takes place the libido begins1 as it were1 to eject itself as an object2 in the ideal we give it a nucleus for this process1 in order that it may form the new object around it and water it with its own life4 ,so in a 8magic0 way a new world is formed whose laws are those of the ideal4 ,the formation of the new world 7new earth and new heaven1 new ,jerusalem1 etc47 occurs frequently in the symbolic language of mysticism4 ,the laws of the ideal and consequently of the new world are determined by the nature of the ideal4 ,not every one is proved everlastingly suitable4 8,those that dedicate themselves to the gods and fathers1 pass over to the gods and fathers1 ,spirit worshipers to the spirits1 whoever honors me1 comes to me40 says the ,highest ,being to ,arjuna in the ,bhagavad-,gita 7,,ix1 #be74 ,the mystic is in the position from the moment of regeneration1 to create in himself a new world with laws that he may1 to a certain extent1 himself select4 ,fortunate is he who makes a good selection4 ,every one is the architect of his own fortune4 ,this is most true when after introversion the power of self determining one's own destiny is directed toward the most intensive living4 ,the formation and cultivation of the new earth is a beginning that is rich with significant consequences4 ,the alchemists speak of a maidenly earth or a flaky white earth 7i4e41 crystalline7 as a certain stage in the work4 ,this is probably the stage that we are examining now1 the stage of the new1 still undeveloped earth that is now to be organized 7according to the conceived ideal74 ,the soil is crystalline because the old earth was dissolved and has been freshly formed from the solution4 ,the crystallization corresponds to regeneration4 ,the 8white earth0 probably corresponds to the 8white stone10 which is the first stage of completion after the blacks 7first mystical death1 putrefaction1 trituration1 or contrition74 ,in the white earth a seed is sown4 ,we shall hear of it later4 ,if the work is not to make men unserviceable and is not again to bring them into conflict with the demands of life1 so that all the effort would have been fruitless1 the new world must be organized in such a way that it is compatible with the demands of real life4 ,in other words1 the ideal that regulates the new world must be an ethical one4 ,the mystic who wishes to be freed from contradictions will have to follow his conscience as a guide1 and not the unexplored but the explored conscience4 ,he cannot escape it in the long run 7the magicians that defy it are1 as the legend informs us1 finally torn to pieces by the devil72 it is better for him to get upon its side and so turn the conflict in his favor4 ,it appears that this manly attitude would have a marvelous inner concord as a result and outwardly1 a remarkable firmness of character4 ,it is not my object to decide what metaphysical significance the strengthening through mysticism of the ideal 7,god in me7 may have4 8,take1 ,o soul1 not the unworthy and common as a model1 for such use and word will adhere to thee finally as a nature opposed to thine own4 ,by this means1 however1 the strong impulse itself towards union with thy nature and to the return into thy home goes astray4 ,know that the exalted and majestic ,originator of things1 is himself the noblest of all things4 ,take then the noble things as a model1 in order by that means to get nearer thy ,creator on the path of elective affinity4 ,and know that the noble attaches itself to the noble and the vulgar to the common40 7,fleischer1 ,herm4 a4 d4 ,seele1 p4 #ah47 ,what is to be sown in the new earth is generally called love4 ,a crop of love is to arise2 with love will the new world be saturated2 its laws will be the laws of love4 ,by love a transmutation of the subject is to take place4 ,one alchemist 7quoted in ,h4 ,a41 pp4 #acc ff47 writes as follows3 8,i find the nature of ,divine ,love to be a perfect unity and simplicity4 ,there is nothing more one1 undivided1 simple1 pure1 unmixed and uncompounded than ,love4444 8,in the second place ,i find ,love to be the most perfect and absolute liberty4 ,nothing can move ,love1 but ,love2 nothing touch ,love1 but ,love2 nor nothing constrain ,love1 but ,love4 ,it is free from all things2 itself only gives laws to itself1 and those laws are the laws of ,liberty2 for nothing acts more freely than ,love1 because it always acts from itself1 and is moved by itself1 by which prerogatives ,love shows itself to be allied to the ,divine ,nature1 yea1 to be ,god himself4 8,thirdly1 ,love is all strength and power4 ,make a diligent search through ,heaven and ,earth1 and you will find nothing so powerful as ,love4 ,what is stronger than ,hell and ,death8 ,yet ,love is the triumphant conqueror of both4 ,what more formidable than the wrath of ,god8 ,yet ,love overcomes it1 and dissolves and changes it into itself4 ,in a word1 nothing can withstand the prevailing strength of ,love3 it is the strength of ,mount ,zion1 which can never be moved4 8,in the fourth place3 ,love is of a transmuting and transforming nature4 ,the great effect of ,love is to turn all things into its own nature1 which is all goodness1 sweetness1 and perfection4 ,this is that ,divine power which turns water into wine2 sorrow and anguish into exulting and triumphant joy2 and curses into blessings4 ,where it meets with a barren and heathy desert1 it transmutes it into a paradise of delights2 yea1 it changeth evil into good1 and all imperfection into perfection4 ,it restores that which is fallen and degenerated to its primary beauty1 excellence and perfection4 ,it is the ,divine ,stone1 the ,white ,stone with the name written upon it1 which no one knows but he that hath it4 ,cf4 ,rev4 ,,ii1 #ag4 #8,he that hath an ear1 let him hear what the ,spirit saith unto the churches2 ,to him that overcometh will ,i give to eat nutritio of the hidden manna1 and will give him a white stone1 and in the stone a new name written1 which no man knoweth saving he that receiveth it4' ,also ,,iii1 #ab3 #8,him that overcometh will ,i make a pillar in the temple of my ,god1 and he shall go no more out3 and ,i will write upon him the name of my ,god1 and the name of the city of my ,god1 which is new ,jerusalem1 which cometh down out of heaven from my ,god3 and ,i will write upon him my new name4' ,cf4 also ,,xix1 #ab1 and ,,xxi1 #b4 ,the ,white ,stone with the new name is also joined with the new earth4 ,because of this it is important that the new ,jerusalem is #8prepared as a bride adorned for her husband4' ,in a word1 it is the ,divine ,nature1 it is ,god himself1 whose essential property it is to assimilate all things with himself2 or if you will have it in the scripture phrase to reconcile all things to himself1 whether they be in ,heaven or in ,earth2 and all by means of this ,divine ,elixir1 whose transforming power and efficacy nothing can withstand44440 7,h4 ,a41 pp4 #acc ff47 ,at the end of the work there ensues the union of sun and moon1 typifying ,god and man4 ,as in the ,vedanta the teaching of the holy books of ,india1 the ,upanishads1 so in alchemy1 the difference between the one soul and the ,all ,soul is of no importance4 ,for every one who succeeds in overcoming the fundamental error1 in which we are all implicated1 the difference vanishes1 and the two things previously separated coalesce4 ,in reality there is only the one thing3 ,god4 ,irenus writes3 8444 ,the fire of nature assimilates all that it nourishes to its own likeness1 and then our mercury or menstruum vanishes1 that is1 it is swallowed by the solar nature ,the soul of man dissolves and is taken up by the divine or ,all ,soul and all together make but one universal mercury ,all ,soul by intimate union4 ,and this mercury is the material principle of the ,stone2 for formerly1 when it was compounded of three mercuries1 namely1 when they thought they had to distinguish spirit1 soul and body1 or some other division in it then ,soul1 world and ,god were1 for example1 to be thought of1 or as they are called in ,soeta-svatara-,upanishad ,v1 ,enjoyer1 ,object of ,enjoyment1 and ,inciter4 ,as eternal cause contains that trinity4 ,whoever finds in it the ,brahma as the kernel1 ,resolves himself in it as a goal1 and is freed from birth40 ,cf4 also ,deussen1 ,syst4 d4 ,ved41 p4 #bcb1 and ,sutr4 d4 ,ved41 pp4 #eda ff43 8,frequently we are told of the connection of the highest with the individual soul1 and then again of a splitting up conditioned by them inside the ,brahma1 by virtue of which their two parts are mutually opposed and limited4 ,both of these things happen1 however1 only from the standpoint of the distinctions upadhi4444 ,there were two which were superficial 7in that they formed an unjustified opposition7 and the third essential to ,sol and ,luna only1 not to the ,stone2 for nature would produce these two out of it by artificial decoction4444 ,these distinctions depend on ignorance1 after throwing off which the individual is one with the highest4 ,the connection of the individual soul with ,brahman is in truth its entering into its own self1 and the division in ,brahma is as unreal as that between space in general and space within the body4 ,but when the two perfect bodies are dissolved prepared for the mystical work they are transmuted with the mercury that dissolved them1 and then there is no more repugnancy in it2 then there is no longer a distinction between superficial and essential4 ,and this is that one matter of the stone1 that one thing which is the subject of all wonders4 ,when thou art come to this then shalt thou no more discern a distinction between the ,dissolver ,god and the dissolved soul 444 and the color of the ripe sulphur the divine nature inseparably united to it will tinge your water soul40 ,irenus says that the two bodies1 ,sol and ,luna1 are compared by the alchemists to two mountains1 first because they are found in mountains1 and second by way of opposition3 8,for where mountains are highest above ground1 there they lie deepest underground10 and he adds3 8,the name is not of so much consequence1 take the body which is gold i4e41 here the consummate man and throw it into mercury1 such a mercury as is bottomless infinite1 that is1 whose center it can never find but by discovering its own40 7,h4 ,a41 #bhc ff47 ,in reference to these and similar expressions of the alchemists1 ,hitchcock rightly calls our attention to ,plotinus1 who writes1 for example 7,enn41 ,,vi1 #i1 #aj73 8,we must comprehend ,god with our whole being1 so that we no longer have in us a single part that is not dependent upon ,god4 ,then we may see him and ourselves as it beseems us to see1 in radiant beams1 filled with spiritual light1 or rather as pure light itself notice this fullness of light without weight1 imponderable1 become ,god or rather being ,god4 ,our life's flame is then kindled2 but if we sink down into the world of sense1 it is as if extinguished4444 ,whoever has thus seen himself will1 then1 when he looks1 see himself as one who has become unified1 or rather he will be united to himself as such a one and feel himself as such4 ,possibly one should not in this case speak of seeing4 ,but as regards the seen1 if we can indeed distinguish the seeing and the seen1 and not rather have to describe both as one1 which is1 to be sure1 a bold statement1 then the seeing really does not see in this condition1 nor does he differentiate two things1 nor has he the idea of two things4 ,he is1 as it were1 another2 he ceases to be himself1 he belongs no longer to himself2 arriving there1 he has ascended unto ,god and has become one with him1 as a center that coincides with another center2 the two coinciding things are here one1 and only two when they are separated4 ,in this sense we speak of the soul's being another than ,god40 ,i recall also the passage in ,amor ,proximi where it is said that the earth will again be placed in ,solis punctum4 ,the center of the sun ,god is to be seen in the symbol ,symbol3 ,gold4 ,we now understand the mystical difference between the hieroglyphs ,symbol3 ,gold and ,symbol3 ,alum1 between gold and alum4 ,in order to express in the mercury symbol ,symbol3 ,mercury the accomplished union 7represented by 7 of ,symbol3 ,gold and ,symbol3 ,silver1 which takes place through the newly discovered central point1 the symbol ,symbol3 ,mercury is also used4 ,i have mentioned the vedantic teachings1 whose agreement with alchemy has also been noticed by ,hitchcock4 ,it takes emphatically the point of view of the 8non-existence of a second40 ,multiplicity is appearance2 the difference between the individual soul and the ,all ,soul depends upon an error which we can overcome4 ,the goal of salvation is the ascent into the universal spirit ,brahma 7in the nirvana of the ,buddhists there is the same thought74 ,whoever has entered into the highest spirit1 there is no longer any 8other0 for him4 ,brhadaranyaka-,upanishad1 ,,iv1 #c3 7#bc7 8,if he does not then ,the man in the deep sleep 7susupti71 see1 he is yet seeing although he sees not1 for there is no interruption of vision for the seeing1 because he is imperishable2 but there is no second beside him1 no other different from him that he could see4 7#bd47 ,if he does not smell1 he is yet smelling although he smells not1 for there is for the smelling person no interruption of smelling because he is imperishable2 but there is no second thing beside him1 no other thing different from him that he could smell4444 7#cb47 ,he stands like water i4e41 so pure seer alone and without a second 444 he whose world is ,brahm4 ,this is his highest goal1 this is his highest fortune1 this is his highest world1 this is his highest joy2 through a minute particle of only this joy the other creatures have their life40 ,if ,i compare the hermetic teachings on the one hand with the vedanta1 and on the other with the ,samkhya-,yoga1 ,i do not lose sight of the fundamental antagonism of both--,vedanta is monistic1 ,samkhya is dualistic--but in appreciation of the doctrine of salvation which is common to both4 ,that the mystic finds the same germ in both systems is shown by the ,bhagavad-,gita4 ,for him the theoretical difference is trivial1 whether the materia is dissolved as mere illusion1 when he has attained his mystic goal1 or whether1 as an eternal substance1 it is as something overcome1 simply withdrawn1 never more to be seen4 ,according to the ,samkhya doctrine1 too1 the saved soul enters into its own being1 and every connection with objects of knowledge ceases4 ,in ,yogavasistha it is written3 8,so serene as would the light appear if all that is illumined1 i4e41 space1 earth1 ether1 did not exist1 such is the isolated state of the seer1 of the pure self1 when the threefold world1 you and ,i1 in brief1 all that is visible1 is gone4 ,as the state of a mirror is1 in which no reflection falls1 neither of statues nor of anything else--only representing in itself the being of the mirror--such is the isolation of the seer1 who remains without seeing1 after the jumble of phenomena1 ,i1 you1 the world1 etc41 has vanished40 7,garbe1 ,samkhya-,phil41 p4 #cbf47 ,in the materia 7prakri7 of the ,samkhya system reside the three qualities or constituents already familiar to us1 ,rajas1 ,tamas1 and ,sattva4 ,whoever unmasks these as the play of qualities1 raises himself above the world impulses4 ,for him1 as he is freed from antagonisms1 the play ceases4 ,when a soul is satiated with the activity of matter and turns away from it with disdain1 then matter ceases its activity for this soul with the thought1 8,i am discovered40 ,it has performed what it was destined to perform1 and withdraws from the soul that has attained the highest goal1 as a dancing girl stops dancing when she has performed her task and the spectators have enough4 ,but in one respect matter is unlike the dancing girl or actress2 for while they repeat their performance at request1 matter 8is tenderly disposed like a woman of good family10 who1 if she is seen by a man1 modestly does not display herself again to his view4 ,this last simile is facilitated in the original texts by the fact that the ,sanskrit for soul and man has the same phonetic notation 7pums1 purusa74 7,garbe1 l4 c41 pp4 #afe ff47 ,in comparing the common mystic content of ,vedanta and ,samkhya-,yoga with alchemy1 ,i avoid the difficulty involved in establishing a detailed concordance of the hermetic philosophy with one or another system4 ,an inquiry into this topic would result differently according to which hermetic authors we should particularly consider4 ,it is probably worthy of notice that the ,yoga-,mystics1 like the alchemists1 are acquainted with the idea of the union of the sun and the moon4 ,two breath or life currents are to be united1 one of which corresponds to the sun1 the other to the moon4 ,the expression ,hathayoga 7where hatha mighty effort4 ,cf4 ,garbe1 ,samkhya and ,yoga1 p4 #dc7 will also be interpreted so that ,ha sun1 tha moon1 their union the yoga leading to salvation4 7,cf4 ,hatha-,yoga-,prad41 p4 #a47 ,the union of two things1 the sun with the moon1 the soul with ,god1 the seer with the seen1 etc41 is also taught by the image of the connection of man and woman4 ,that is the mystic marriage 7,hieros gamos71 a universally widespread symbol of quite supreme importance4 ,in alchemy the last process1 i4e41 according to the viewpoint of representation1 the tincturing or the unification1 is quite frequently represented in the guise of a marriage--sometimes of a king and a queen4 ,we cannot interchange this final process with the initial one of introversion1 which 7as a seeking for the uterus for the purpose of a rebirth7 is likewise readily conceived of as a sexual union4 ,if the symbol of coitus was conceivable there1 so here1 too1 the same symbol is appropriate for the representation of the definite union with the object longed for4 ,it is quite suggestive to associate the anagogic idea of the ,unio mystica1 precisely on account of the erotic allegory1 with the primal motive of sexual union 7with the mother7 instead of with the wish to die1 as ,i have done at another place4 ,it may be that the primal erotic power supplies something for the accomplishment of this last purpose2 it may be that all powers must coperate4 ,if ,i now still abide by my original exposition1 this happens because it appears to me that the symbolism emphasizes the going over of the one into the other more than the attainment of the sexual goal2 and even in the cases where the unio mystica is described as a sexual union4 ,we should not forget that the sexual gratification is to be regarded also as a kind of annihilation4 ,it is a condition of intoxication and of oblivion or perishing4 ,it is this side of the sexual procedure that the symbolism of the unio mystica particularly emphasizes4 ,brhadaranyaka-,upanisad1 ,,iv1 #c1 #ba3 8444 ,for even as one embraced by a beloved woman has no consciousness of what is within or without1 so the spirit1 embraced by the most percipient self 7prajena almana1 i4e41 the ,brahm71 has no knowledge of that which is external or internal4 ,that is its form of existence1 in which it is characterized by stilled desire1 even its own desire is without desire and separated from sorrow40 ,this passage treats of the deep sleep 7susupti7 which is regarded as a passing union with the highest spirit1 and so1 as essentially the same as the definitive unificatio4 ,sleep is the brother of death4 ,susupti is1 furthermore1 conceived only as a preliminary2 a ,german mystic would call it a foretaste of the definitive ascent into ,brahm4 ,in the parable the unio mystica appears twice represented1 once in that the king and queen are represented as the bridal couple1 and the second time when the king1 i4e41 ,god1 takes the wanderer up into his kingdom4 ,the attainment of an inner harmony1 of a serene peace1 is what1 as it seems to me1 is most clearly brought out as the characteristic of the final unificatio--not merely by the ,hindus or ,neoplatonists1 but also by the ,christian mystics and by the alchemists4 ,artephius is quoted by ,h4 ,a41 p4 #hf1 as follows3 8444 ,this water water of life causes the dead body to vegetate1 increase and spring forth1 and to rise from death to life by being dissolved first1 and then sublimed4 ,and in doing this the body is converted into a spirit1 and the spirit afterwards into a body2 and then is effected the amity1 the peace1 the concord and the union of the contraries40 ,similarly ,ripley 7,h4 ,a41 p4 #bde73 8,this is the highest perfection to which any sublunary body can be brought1 by which we know that ,god is one1 for ,god is perfection2 to which1 whenever any creature arrives in its kind according to its nature1 it rejoiceth in unity1 in which there is no division nor alterity1 but peace and rest without contention40 ,the final character of the completed philosopher's stone makes it conceivable1 that1 as the hermetic masters say1 it is made only once by a man and then not again4 ,the ,stone is an absolutely imperishable ,good2 but if it should be lost it is surely not the right stone4 ,i have now to offer some conjectures regarding further interpretations of the two and the three principles ,symbol3 ,gold and ,symbol3 ,silver1 namely ,symbol3 ,sulfur ,symbol3 ,mercury ,symbol3 ,salt4 ,we are aware of a general difference4 ,i add now first the remark of ,hitchcock that the 8two0 things are to be regarded as an antithesis3 natura naturans and natura naturata4 ,we might intellectually conceive the ,symbol3 ,mercury 7mercury7 given by many writers at the beginning of the work as a double one1 on the one hand as nature and on the other as our world picture4 ,we cause it to work on our ,symbol3 ,sulphur 7sulphur71 i4e41 on our affectivity by which the ,symbol3 ,sulphur is purified and dissolved1 for it is compelled to adapt itself to the requirements of the world laws4 ,but by this means a new world picture is produced1 for the former had been influenced by the unclarified ,symbol3 ,sulphur2 our affective life limits our intellectual4 ,the new world picture or the newly gained ,symbol3 ,mercury we combine with our ,symbol3 ,sulfur and so on1 until finally after a gradual clarification nature and our world picture harmonize4 ,then there are no longer two mercuries but only one2 and the sulphur1 our completed subject1 has become more or less a unity4 ,now we may advance to the unification of the two clarified things1 which in this stage are called ,symbol3 ,gold and ,symbol3 ,silver4 ,now subject and object are bound together and man enters1 as is so wonderfully expressed in ,chandogya-,upanisad1 ,,viii1 #ac1 as a being adapted into the unadapted 7uncreated-primordial7 world of ,brahma4 ,symbol3 ,sol and ,symbol3 ,luna may1 to be sure1 be conceived also as the love of ,god towards man and the love of man towards ,god4 ,the different masters of the art are the same in different ways in that the one sees more the intellectual1 the other the emotional4 ,they describe different sides or aspects of the same process1 for which we do not indeed possess appropriate concepts1 and whose best form of expression is through symbols4 ,the sign ,symbol3 ,sol is then neither subject nor love but just ,symbol3 ,sol1 i4e41 a thing to which we may approximate nearest by a form of integration of all partial meanings4 ,in view of the fact that ,symbol3 ,sulfur and ,symbol3 ,mercury are contrasted at the beginning of the process also as body and soul1 we can1 by making ,symbol3 ,sulfur passions and ,symbol3 ,mercury knowledge 7reason7 conceive the rest thus3 ,symbol3 ,sulfur is to be purified by an exalted ,symbol3 ,mercury 7in distinction from the common ,symbol3 ,mercury1 called also 8our0 ,symbol3 ,mercury71 and so to be purified by a higher knowledge4 ,from ,symbol3 ,sulfur is developed 7i4e41 it unmasks itself to the initiated as7 ,symbol3 ,luna1 i4e41 ,maya1 the object1 that in its difference from the subject is mere illusion2 and from ,symbol3 ,mercury comes ,symbol3 ,sol1 the ,brahm or subject1 and now the unio mystica can take place4 ,another use of symbolism is the one by which we are able to concoct gold out of sulphur2 from the affects we derive1 through purification1 love 7toward ,god74 ,the spirit ,symbol3 ,mercury exalts raises the antithesis ,symbol3 ,sol and ,symbol3 ,luna 7soul and body7 in such a way that finally it simply opposes itself as subject and object4 7,cf4 ,h4 ,a41 pp4 #adc ff47 ,sometimes the making of gold is described as an amalgamation2 from the raw material1 ,symbol3 ,sol is derived by an amalgamation with ,symbol3 ,mercury quicksilver4 ,that naturally signifies the search for the ,atman or highest spirit in man by means of contemplation1 which belongs to ,symbol3 ,mercury1 the act of knowing4 ,with regard to the trinity ,symbol3 ,sol ,symbol3 ,luna ,symbol3 ,mercury3 ,the solar divinity creating1 impregnating in man is ,symbol3 ,sulfur that by its triangle moreover marks the fiery nature ,symbol3 ,sulfur2 that which is comprised in the bodily nature1 the terrestrial is ,symbol3 ,salt salt1 which is also represented as a cube1 like the element earth4 ,the two can be called ,symbol3 ,sol1 anima1 and ,symbol3 ,luna1 corpus4 ,the celestial messenger who appears as a mediator for the antithesis is the conscience ,symbol3 ,mercury1 who has his constant influx from ,god1 the real ,symbol3 ,sol1 and is therefore a divine spirit4 ,we have then the triad ,spiritus1 anima1 corpus ,symbol3 ,mercury ,symbol3 ,sol ,symbol3 ,luna or1 because ,symbol3 ,mercury is to be regarded as a mediator1 ,symbol3 ,sol ,symbol3 ,mercury ,symbol3 ,luna4 ,the intervention of the ,symbol3 ,mercury effects the previously mentioned exaltation of ,symbol3 ,sol and ,symbol3 ,luna or of ,symbol3 ,sulfur and ,symbol3 ,mercury 7crude state7 to ,symbol3 ,sol and ,symbol3 ,luna4 ,in view of the difficulty of the mystic work that attempts to accomplish a sheerly superhuman task1 it is not surprising that it cannot be finished in one attempt but requires time4 ,it necessitates great persistence4 ,in the life of the mystic the states of love and aspiration for ,god alternate with those of spiritual helplessness and barrenness4 7,horten1 ,myst41 ,i1 p4 #i47 ,arabi sings in his ode on man's becoming godlike3 8#a ,o thou ancient temple4 ,a light has arisen for thee 7you7 that gleams in our hearts4 #b ,to thee ,i lament the wilderness that ,i have traversed1 and in which ,i have poured forth an unlimited flood of tears4 #c ,neither at dawn nor at dusk do ,i get repose4 ,from morning until evening ,i fare on my way without ceasing4 #d ,the camels go forth on their journey at night2 even if they have injured their feet1 they still hasten4 #e ,these 7mighty7 riding camels bore us to you 7probably ,god7 with passionate longing1 although they did not hope to attain the goal44440 ,the riding camels signify the longing of the mystics for ,god4 8,it seeks and strives ceaselessly1 although its powers are drained by the difficulties of the search40 7,horten1 l4 c41 p4 #af ff47 ,many degrees or stations are to be gone over on the difficult way1 yet zeal is to abide constant in all circumstances4 ,the idea of the ladder set up to heaven1 of steps1 etc41 is universal in religions4 ,in general seven such steps are distinguished4 ,in ,khunrath1 e4g41 the citadel of ,pallas has seven steps4 ,paracelsus 7,de ,natura ,rerum1 ,,viii71 following a favorite custom1 gives seven operations of the work4 8444 ,it is now necessary to know the degrees and steps to transmutation1 and how many they are4 ,these steps are then no more than seven4 ,although some count still more1 it should not be so4 ,for the most important steps are seven4 ,the further ones1 however1 which might be reckoned as steps are comprised under the others1 which are as follows3 calcination sublimation1 dissolution1 putrefaction1 distillation1 coagulation1 and tincturing4 ,whoever passes over these seven steps and degrees comes to such a marvelous place1 where he sees much mystery and attains the transmutation of all natural things40 ,in the 8,rosarium0 of ,johannes ,daustenius ,chap4 ,,xvii the seven steps are represented as follows3 8,and then the corpus #a is a cause that the water is retained4 ,the water #b is the cause of preserving the oil so that it is not ignited on the fire1 and the oil #c is the cause of retaining the tincture1 and the tincture #d is a cause of the colors appearing1 and the color #e is a cause of showing the white1 and the white #f is a cause of keeping every volatile thing #g from being no longer volatile40 ,it amounts to the same thing when ,bonaventura describes septem gradus contemplationis seven steps of contemplation1 and ,david of ,augsburg #acth century the 8seven steps of prayer40 ,boehme recognizes #g fountain spirits that constitute a certain gradation and in the yoga we also find #g steps1 which are described in the 8,yoga ,vasistha0 7cf4 ,hath4 ,prad41 pp4 #b ff74 ,it may easily happen that the domination of the number #g is to be derived from the infusion of the scientific doctrines 7#g planets1 #g metals1 #g tones in the diatonic scale7 and yet it may depend on an actual correspondence in the human psyche with nature--who can tell8 ,most significant is the connection of the #g steps of development with the infusion of the nature myth in the alchemistic theories of 8rotations40 ,for the perfection of the ,stone1 rotations 7i4e41 cycles7 are required by many authors1 in which the materia 7and so the soul7 pass through the spheres of all the planets4 ,they have to be subjected successively to the domination 7the regimen7 of all seven planets4 ,this is related to the ideas of those neoplatonists and gnostics according to which the soul must1 on its way 7anodos7 to its heavenly home1 i4e41 to its celestial goal1 pass through all the planetary spheres and through the animal cycle4 7,cf4 ,bousset1 ,hauptpr4 d4 ,g41 pp4 #aa and #cba47 ,i observe1 moreover1 a thoroughly vivid representation of this very theme in the good old ,mosheim1 ,ketzergesch41 p4 #hi ff4 ,also in the life of the world1 if it is completely lived1 man passes through1 according to the ideas of the old mystery teachings1 the domination of the seven planets4 ,the anagogic meaning of rotation may be that of a collection of all available 7seven in number7 powers1 in order finally to rise as a whole1 to ,god4 ,more important1 or at any rate more easily comprehensible1 appears to me the trichotomy necessarily resulting from the course of the mystical work1 a triplicate division that results in the three main phases1 black1 white1 and red4 ,the black corresponds to introversion and to the first mystic death1 the white to the 8new earth10 to freedom or innocence1 red to love1 which completes the work4 ,this general arrangement does not prevent the symbols from being often confused by the alchemistic authors4 ,there are gradations between the main colors1 all kinds of color play2 in particular the so-called peacock's tail appears1 which comes before the stable white to indicate the characteristic gayness of color of visionary experiences1 and which marks the stage of introversion4 ,if one put into the center of vision1 as goal of the work1 the recovery of the harmonious state of the soul1 one might express oneself about the three primary colors as follows3 ,the paradisical state demands absolute freedom from conflict4 ,we can attain this only by completely withdrawing from the external world whatever causes conflict in connection with the external world1 so that there comes to pass with regard to it1 a thorough-going indifference4 ,this indifference is the black4 ,the freedom from conflict 7guiltlessness7 in the now newly beginning life is the white4 ,previously1 at the disintegration 7rotting7 of the material1 one constituent part was removed and taken away4 ,that is1 the libido becomes free 7love74 ,it is gradually alloyed with the white material1 which is dry 7thirsty without thirst72 sown in the white ground4 ,life is without conflict now drenched with love1 red4 ,this true red thus attained is permanent because it is produced in contrast to mere instruction from the heart of hearts1 the roots of innermost feeling1 which is subjected to no usury4 ,the mystical procedure can be realized in different degrees of intensity4 ,the lowest degree is as a program with the mere result of a stimulation2 the highest degree is a final transmutation of the psyche4 ,if this goal is attained in life1 we have acquired the terrestrial stone4 ,in contrast1 the celestial stone belongs with the eschatological concepts and the celestial tincture is the apokatastasis4 ,it is an interesting question whether the resolution of conflicts1 with evasion of the process in the outer world1 cannot be accomplished subjectively1 by battles with symbols 7personifications7 and in symbols1 thus amounting to an abbreviation of the process4 ,theoretically this is not impossible1 for the conflicts do not indeed lie in the external world1 but in our emotional disposition towards it2 if we change this disposition by an inner development1 the external world has a different value for the libido4 8,the projection into the cosmic is the primal privilege of the libido1 for it naturally enters into our perception through the gates of all the senses and apparently from without1 and actually1 in the form of the pleasure and pain qualities of perception4 ,these1 as we all know1 we attribute without further deliberation to the object1 and their cause1 in spite of philosophical deliberation1 we are continually inclined to look for in the object1 while the object is often hopelessly innocent of it40 7,jung1 in ,jb4 ps4 ,f41 ,,iii1 p4 #bbb2 with which compare the ,freudian transference concept and ,ferenczi's essay on 8,introjektion und ,ubertragung10 in ,jb4 ps4 ,f41 ,i1 p4 #dbb47 ,jung calls attention to the frequently described immediate projection of the libido in love poetry1 as in the following example from the ,edda 7,h4 ,gering73 8,in ,gymer's ,courtyard ,i saw walking ,the maiden1 dear to me2 ,from the brightness of her arms glowed the heavens1 ,and all the eternal sea40 ,the mystic looks for the conflicts that he desires to do away with1 in man1 the place where they really exist4 ,with this theoretical presumption the possible objection against all mysticism is averted1 namely that it is valueless because it rests merely upon imagined experiences1 upon fanaticism4 ,this objection1 though not to be overlooked1 does not apply to mysticism1 which accomplishes an actual ethical work of enduring value--but to the other path that issues from introversion1 namely magic 7not to mention physical and spiritual suicide74 ,this is nicely expressed1 too1 in an allegorical way by saying that magically-made gold melts1 as the story goes1 or turns into mud 7i4e41 the pretended value vanishes in the face of actuality7 while 8our0 alchemistic gold is an everlasting good4 ,the yoga doctrine1 too1 describes ,siddhi 7those imaginary wonders in which the visionary loses himself7 as transitory1 only salvation alone1 i4e41 the mystical goal being imperishable4 ,as for the metaphysical import of the mystical doctrine1 ,i might maintain that the psychoanalytic unmasking of the impelling powers cannot prejudice its value4 ,i do not venture at all upon this valuation2 but for the very purpose of bringing into prominence a separate philosophical problem1 ,i must emphatically declare that if psychoanalysis makes it conceivable that we men1 impelled by this and that 8titanic0 primal power1 are necessitated to hit upon this or that idea1 then even if it is made clear what causes us to light upon it1 still nothing is as yet settled as to the value for knowledge of the thing discovered4 ,i am so far from wishing to derive a critique of the metaphysical import of the doctrine from psychoanalytic grounds alone1 that ,i felt called upon to make claim only to a synthesis for the merely psychological understanding of mystic symbolism1 a synthesis which ,i have attempted to block out as well as ,i was able in the present ,part ,,iii of my book4 ,section ,,iii4 ,the ,royal ,art4 ,it has been mentioned that the work of perfecting mankind might be realized in different degrees of intensity1 which might extend from complete living realization to mere sympathy without any clear comprehension4 ,the psychic types in which the realization is achieved are1 it may be said1 identical4 ,these typical groups of symbols that the mystic ,i draw a certain distinction between the mystes and the mystic4 ,the latter is a mystes who makes a system of what he has realized4 produces as a functional expression of his subjective transformation1 can be thought of as an educational method applied to arouse the same reactions in other men4 ,in the group of symbols are contained more or less clearly the already mentioned elementary types as they are common to all men2 they strike the same chords in all men4 ,symbolism is for this very reason the most universal language that can be conceived4 ,it is also the only language that is adapted to the various degrees of intensity as well as to the different levels of the intro-determination of living experience without requiring therefore a different means of expression2 for what it contains and works with are the elementary types themselves or symbols which are as adequate as possible to them which1 as we have seen1 represent a permanent element in the stream of change4 ,this series of symbols is quite as useful to the neophyte as to the one who is near to perfection2 every one will find in the symbols something that touches him closely2 and what must be particularly emphasized is that the individual at every spiritual advance that he makes1 will always find something new in the symbols already familiar to him1 and therefore something to learn4 ,to be sure1 this new revelation is founded in himself2 but there results for the uncritical mind 7mythological level7 the illusion that the symbols 7e4g41 those of the holy scripture7 are endowed with a miraculous power which implies a divine revelation4 ,cf4 the concept of the origin of the symbol in my essay1 ,phant4 u4 ,myth4 ,because of a similar illusion1 e4g41 ,jamblichus posits demons between gods and men1 who make comprehensible to the latter the utterances of the gods2 the demons1 he thinks1 are servants of the gods and execute their will4 ,they make visible to men in works and words the invisible and inexpressible things of the gods2 the formless they reveal in forms and they reveal in concepts what transcends all concepts4 ,from the gods they receive all the good of which they are capable1 partially or according to their nature1 and share it again with the races that stand below them4 ,i said above1 every one will find something appropriate to himself in the symbols1 and ,i emphasized the great constancy of the types fast rooted in the unconscious1 types which impart to them a universal validity4 ,the divine is revealed 8only objectively different according to the disposition of the vessel into which it falls1 to one one way1 another to another4 ,to the rich poetical genius it is revealed preeminently in the activity of his imagination2 to the philosophical understanding as the scheme of a harmonious system4 ,it sinks into the depths of the soul of the religious1 and exalts the strong constructive will like a divine power4 ,and so the divine is honored differently by each one40 7,ennemoser1 ,gesch4 d4 ,m41 p4 #aji47 8,the spiritual element of the inheritance handed down by our fathers works out vigorously in the once for all established style4444 ,on the dark background of the soul stand1 as it were1 the magic symbols in definite types1 and it requires but an inner or outer touch ,e4g41 by religious observances4 to make them kindle and become active40 7,ib41 p4 #bgd47 8,the unconscious is common to all mankind in an infinitely greater degree than the content of the individual consciousness1 for it is the condensation of the historically average and oft-repeated40 7,jung1 ,jb4 ps4 ,f41 ,,iii1 pp4 #afi ff47 ,whoever allows the educative symbols to work upon him1 whether he sees only darkly the ethical applications typified in them1 or clearly perceives them1 or completely realizes them in himself1 in any case he will be able to enjoy a satisfying sense of purification for his earnest endeavor in an ethical direction4 ,the just mentioned dim perception 7probably the most frequent case71 does not exclude the existence of very clear ideas in consciousness2 the person in question generally considers his ideas1 although they are only masks in front of the absolute ideal1 as the ultimate sense of the symbol1 thus accepting one degree of significance for the complete meaning4 ,every one approximates the ideal as he can2 the absolute ideal through his ephemeral1 but attainable ideal4 ,the highest being speaks in the inexhaustible ,bhagavad-,gita3 8,more trouble have they who devote themselves to the invisible2 ,by physical beings the invisible goal is attained only with difficulty4 ,,xii1 #e4 ,god is the all4 ,hard is it to find the noble man who recognizes this4 ,those whom greed robs of knowledge go to other gods1 ,cleave to many rulers--their own nature rules them1 ,and whatsoever divinity one strives to honor in belief1 ,i respect his belief and direct him to the right place4 ,if he strives in firm belief towards his divinity's favor and grace1 ,then shall he in part get what he wants1 for ,i gladly put good in his way4 ,yet the result is but limited in the case of those of limited sensibility4 ,he finds the gods who honors them4 ,who honors me1 attains to me40 ,,vii1 #ai-bc4 ,if above ,i derived the instructive group of symbols from a mystic1 that is not to say that it must be precisely so4 ,i brought out this case among possible cases only for the reason that the mystic is the one who carries out most strenuously the ethical work of purification1 and under such conditions as are most favorable to a suggestive group of symbols1 and in particular those rich in characteristic types4 ,bear in mind the founders of religion4 7,they do not always have to be individuals--schools1 myths47 ,there are1 however1 others than the religiously inspired natures1 who are preminently endowed to produce suggestive symbol groups with anagogic value2 the artists4 ,i suspect that it would prove that the purifying 7cathartic7 action of a work of art is the greater the more strongly the anagogic symbolism 7the groups of types that carry it7 is developed1 or in other words1 the more they express a tendency to a broadening of the personality4 ,this tendency1 to which belong the motives of the denial of the selfish will 7father figure7 of the love that is connected with sacrifice 7incest motive1 regeneration7 of the devotion to an ideal 7longing for death71 etc41 is manifested in the artist as also in the devout observer of the work of art in his very devotion to it4 ,being lost in a work of art appears to me essentially related both to introversion and to the unio mystica4 ,i have already spoken of the creations of the myth forming imagination and its anagogic import4 ,in alchemy1 to which ,i wish now to return1 the mythical and the individual images meet in the most vivid way1 without destroying each other4 ,in regard to the high ethical aspirations of alchemy1 we understand that as a mystic art it preserves those attributes of a royal art which it seems to have had at first merely as gold making and magic4 ,in fact what art may more justly be called royal than that of the perfection of mankind1 that art which turns the dependent into the independent1 the slave into a master8 ,the freeing of the will in the mystic 7and in every ethical7 process has already1 ,i believe1 been commented on enough to be comprehensible4 ,and the power of rule that has been extolled as a magical effect of the ,philosopher's ,stone lies in the harmonizing of the individual will with that of the world or with ,god's will4 ,in the new birth--so remarks ,jane ,leade casually--we acquire a magic power2 this occurs 8through faith1 that is1 through the harmony of our will with the divine will4 ,for faith puts the world in our power1 inasmuch as the harmony of our will with the divine has the result of making everything ours or obedient to us4 ,the will of the soul1 when it accords wholly with the divine1 is no longer a naked will lacking its raiment1 power1 but brings with it an invincible omnipotence40 ,to-day1 too1 there is a royal art4 ,freemasonry bears this name4 ,not only the name but its ethical ideal connects it with the spirit of the old alchemy4 ,this statement will probably be contradicted and meet the same denial as did once the ideas of ,kernning ,j4 ,krebs1 although ,i think ,i am on different ground from that of this poetic but1 in my eyes1 all too uncritical author4 ,keep in mind the historical treatment mentioned in ,part ,i1 ,section #d1 and furthermore do not forget the psychological basis of our present modes of viewing things4 ,if ,i wished to compare the ethical aims of both in general terms1 ,i should run the risk of unduly expatiating on what is easily understood4 ,robert ,fischer describes freemasonry as a society of men who have set themselves the severe task of a wise life and labor as the most difficult task1 of self-knowledge1 self-mastery and self-improvement1--tasks that are not finished in this life but only through death prepare us for the stage where the true consummation begins4 ,these beautiful and straightforward words could just as well stand in an alchemistic discussion on the terrestrial and celestial4 ,but this will suffice4 ,and now permit me to present the following portrayals by ,jane ,leade ,english mystic of the #agth century4 ,she belonged to the philadelphian society founded by ,pordage4 which ,i reproduce here with a few words of comment1 and take them as an illustration of the beautiful spiritual union of the serious hermetic with the new royal art4 ,the reader can draw his own conclusions4 ,the passages are taken from ,leade's 8,garten-,brunn0 7,l4 ,g4 ,b474 ,references to ,wirth are to the 8,symbolisme ,hermtique0 7,w4 ,s4 ,h47 of this modern author4 ,this mystic who is sunk in deep meditation on the noble ,stone of divine ,wisdom1 has a vision of ,sophia 7,wisdom7 at which she is startled4 8,soon came the voice and said3 ,behold ,i am ,god's everlasting handmaid of wisdom1 whom thou hast sought4 ,i am now here to unseal for thee the treasures of the deepest wisdom of ,god1 and to be to thee even that which ,rebecca was to her son ,jacob1 namely1 a true1 natural mother4 ,for from my body and womb shalt thou be born1 conceived and reborn40 7,l4 ,g4 ,b41 ,i1 p4 #ad47 ,leade is much rejoiced that the 8morning star from on high0 has sought her1 and secludes herself for the following days to await further developments4 ,she has still more visions of the crowned queen of heaven and was asked whether she had the desire to be taken up into the celestial company4 ,she proves herself of constantly devoted will and from this time wisdom speaks to her as an inner illumination4 7,l4 ,g4 ,b41 ,i1 p4 #ae ff47 ,retirement is a precondition of introversion and of withdrawal into oneself4 ,the uninitiated who is to be admitted is1 to use the language of alchemy1 the subjectum1 in whom the process of purification is to be perfected4 ,the alchemists put the subjectum into a narrow vessel so as to be hermetically sealed from the outer world4 ,there it is subjected to putrefaction as in a grave4 ,introversion leads into the depths of one's very heart4 8,where were you formed80 8,in my heart or inner man40 8,where after this80 8,in the ,way to the ,lodge40 8,what determined you44480 8,my own free and unconstrained will40 ,the uninitiated are recommended to take counsel seriously with regard to their important resolution4 8,why are you44480 8,because ,i was in darkness and desired light40 ,the death symbol in the sch4 ,k4 is later to be considered4 ,i can naturally go into a few only of the analogies4 ,the informed reader will largely increase the number of parallels very easily4 ,jane ,leade seeks in the spirit for the key that can open the entrance into the great secret that lies deep hidden within her4 ,her effort to reach the holy city is great but at first ineffectual4 ,one is not admitted without further effort4 ,she wanders around the city and finds no entrance4 ,way to the ,lodge--8,why have they not led you the nearest way to the ,lodge80 8,in order to acquaint me with the difficulties and troubles that one must first overcome before one finds the way of virtue40 ,she is apprehensive that she must1 lacking the wonderful key1 now grope all her days in darkness 444 never find the gate4 8,while ,i1 now overpowered with fear and horror at all this1 was plunged ,symbols and processes in the sch4 ,k4 ,roll of the terrible ,br4 ,it is probably well founded psychologically1 a fact that ,i should like to emphasize in opposition to ,fischer1 ,kat4 ,erl41 ,i1 on ,question #g4 into a deep silence and stillness1 the word of wisdom itself was revealed to me and said3 #8,o deeply searching spirit1 be not surprised that you have not realized your hopes for so long a time4 ,so far you have been with many others caught in a great error1 yet as you know and are sorry for your error1 ,i will apprize you what sort of a key it must be4444 ,and although this wonderful ,key of ,wisdom is a free gift1 it will yet come to be of high value to you1 ,o searching spirit1 when once you obtain it4' 0 ,nevertheless wisdom goes about and looks for those who deserve it1 ,nothing being made of nothing1 the point of departure of the philosophic work is the finding and choice of the subject4 ,the material to work upon1 say the alchemists1 is quite common and is met with everywhere4 ,it is necessary only to know how to distinguish it1 and that is where all the difficulty lies4 ,we continually experience it in masonry1 for we often initiate the profane1 whom we should have rejected had we been sufficiently clear sighted4 ,not all material is good to make a mercury4 ,the work can succeed only if we succeed in finding a suitable subject2 so masonry makes many inquiries before admitting a candidate to the tests4 7,w4 ,s4 ,h41 p4 #hg47 ,she does this so as to write herself on the inner walls of their hearts and in each and every one meet their thoughts which wait upon her laws and counsel1 ,obedience of apprentices4 ,the laws of wisdom are meant4 and brings a kingdom with it which will be well worth sacrificing everything for4 ,laying aside of all metal4 ,the newly admitted brother is 8through his unclothing0 7which probably belongs here7 to represent mankind symbolically1 as he comes from the hand of nature1 and to remind us that the freemason1 in order to be continuously mindful of the fulfillment of his duty must be able to rid himself of all fortuitous externalities4 ,see ,note ,h at end4 ,but the greatest and most distinguished master work1 says wisdom1 consists alone in your keeping your spirit disciplined and learned1 and making it a skilled worker or artist1 to give it knowledge of what material1 as well as in what number1 weight and measure ,surveying1 geometry4 to make this pure key1 which material is the bright pure divinity in the number three1 the mighty in truth4444 ,it is distinguished as a surpassingly mighty glory and lordliness which sits in a circle of heaven within the hearts of men4 ,the connection of circle 7doubly significant7 and heart is interesting4 ,as is well known the circle is placed on the bleeding left breast4 ,in the old ,english ritual the touching with the point of an instrument 7sword or the like7 is proved 8,because the left breast is nearest to the heart1 so that it may be so much the more a prick in my conscience as it then pricked my skin40 ,it does with the plumbline of its power measure the temple and inner court with those who worship there4 ,the line in connection with the temple3 the 8binding0 on a carpet2 an image of the curtain string in the holy of holies in ,solomon's temple4 8,just as this ribbon holds and closes the curtain1 so an indissoluble bond unites and holds together all free and accepted ,masonic brothers 7also those who worship therein740 ,this is wisdom's key ,surveying1 ,geometry4 which will make our hands drop with sweet smelling myrrh upon the handles of the lock 7,solomon's ,song1 ,v1 #e74 ,when now ,i opened your secret gate with this key1 my soul failed within me and ,i had no strength in me1 the sun of reason and the moon of my extended senses were confounded and vanished4 ,i knew nothing by myself of the active properties of nature and the creature4 8,what have you seen as 44480 8,nothing that reason can grasp40 ,the wheel of motion stood still and something else was moved by a central fire1 so that ,i felt myself turned into a bright flame4 ,whereupon this word came to me3 ,this is nothing else than the gate of my everlasting depths2 can you stay in this fiery region1 which is wisdom's dwelling and abode1 in which it meets holy remote spirits and gives them a fiery principle8 ,for if thou canst take heed such that thou comest hither at its order2 then no secret shall be kept from thee4 ,so far ,i have been permitted to approach the entrance to your house1 where ,i must still stay until ,i hear further from you what is to be done4 7,l4 ,g4 ,b41 ,i1 pp4 #ag-ai47 ,as we hear it is therefore right to keep the spirit corrected and disciplined4 8,why came ye 444 to subdue my passions--to subject my will44440 ,we see two triads4 ,a divine three 7#c great lights71 and then sun1 moon and central fire1 which second three can be called the lesser lights1 as the 8,m4 v4 ,st40 appears as a central fire4 ,if we remember that the didactic voice proceeds1 according to this symbolism1 from a fire or light 7,wisdom71 this light is identical with the ,m4 v4 ,st4 in the function1 and it is determined by exactly that4 ,the central fire is naturally also the blazing star4 ,this stands on the tapis between sun and moon and it is designed to illuminate the innermost space of the temple4 ,from alchemy we are well acquainted with ,symbol3 ,sun1 ,symbol3 ,moon and an intermediate and mediating light1 namely ,symbol3 ,mercury4 ,this light can be also symbolized as ,symbol3 ,star of ,david4 ,to the alchemistic point of view correspond quite closely the three great lights of the ,freiburg ,ritual1 ,god1 man and ,st4 ,john's light4 ,this 7the ,symbol3 mercury7 is the intelligence and the talent in men which creates all science and shows us the truth4 ,it is 8the only authority that the freemason has to recognize unconditionally1 namely1 the divine ordinance in his own heart1 the celestial fire in his ego40 ,several weeks later ,leade hears again the voice of wisdom4 ,it said to her3 8,separate thyself and withdraw from thy animal sensuous life1 it is too coarse4 ,i cannot appear till that is completely lost and vanished40 ,the alchemistic separation 7separatio7 and the masonic taking off of parts of their clothing4 ,i have already made the most necessary remarks about it4 ,we have to be freed from the things which1 as in the eclectic ritual 8much retard the soaring of the spirit and chain man to the earth40 ,it has an expressly programmatical meaning 7anticipating a later phase7 when1 e4g41 the system of the ,grand ,lodge goes back1 for the deprivation from the metal1 to 8the temple of ,solomon that was built of fully prepared stones1 just as they were brought1 etc410 so that no metal work was needed4 ,a short time after ,leade is again driven to search after the secret being4 ,wisdom requires it to know itself apart from its creature existence4 8,whereupon ,i was surrounded by gently burning flames that consumed and burned all thistles1 thorns and accursed fluxes the #8superfluities' of alchemy which would put themselves forward4444 ,therefore ,wisdom let her voice be heard and said3 #8,o thou troubled spirit1 ,i am now come to tell thee what was required of thee1 as ,i have not refrained from saying to thee1 even at the beginning of my discourse with thee1 what it would cost thee to attain this key4 ,first programmatically shown4 ,the actual process will then follow4 ,i say to thee1 ,god requires a sacrifice of thee4 ,understand me then1 thou hast an earthly element that has spread and covered ,like a garment4 thee1 and consequently has got the upper hand and mastery of thee2 these thrones and powers king or father figure must1 however1 be overthrown and their place found no more4 ,thou hast deeply mourned that thou hadst to do without the ever near communion or union with ,god thy ,creator1 ,only the masters sit near the sun4 but be not surprised at that4 ,the cause lies here in complete extinction because you are not yet deceased and dead completely in the mystical manner4 ,complete extinction first results in the third degree4 ,this is the first baptism that you must experience1 but ah1 how many have rushed into this too abruptly1 because they have not given their earthly selfishness a single mortal blow right to the heart4 ,the circle or sword placed on the left breast alludes merely to the process of the clearing of conscience4 ,here the whole ego is not yet annihilated4 ,so ,i recommend to thee my flaming sword4 ,be courageous and let it achieve complete execution in the field of nature ,the weed in the field is exterminated where1 as ,jane ,leade frequently says1 ears of corn are to grow4 or banish completely all young or old1 and turn from life toward death whatever in you does not bear my mark and name that is my image4' 0 ,from this the psychological sense of the countersign is recognized4 ,in connection with the field we are reminded especially of ,shibboleth 7,judges ,,xiii1 #f3 ,the ,ephraimites who could not speak it had to die74 ,leade often mentions the ,ephraimites4 ,directly pertinent to the above passage is1 of course1 ,revelations1 passim4 7,l4 ,g4 ,b41 ,i1 pp4 #ba ff47 ,the earthly is1 as it were1 to be sacrificed to ,god as a burnt offering or melted away in a fiery furnace1 in a vessel of the purest metal4 ,probably it will not be superfluous to remark that in the ,bible the first worker in all kinds of metal was ,tubal ,cain1 whose name is a password4 ,jane ,leade finds 8the conditions or circumstances which thou ,wisdom requirest of me to be very hard2 especially do ,i find myself still dwelling in the offspring of a mortal shadow1 where whole millions of spirits tempt me and employ all their ability and strength to hinder and hold me back from the high and noble exaltation and aspiration1 ,the seductive and restraining voices in the circuitous way or on the way to the ,lodge according to the eclectic ritual4 ,the band corresponds to the mortal shadow4 while ,i1 alone and seeing the receptacle and fire before me1 stood in thought about it and pondered the matter1 and was willing1 like ,isaac1 to ask1 ,but where is the lamb8 ,the apron is of lamb's fleece4 ,she ,sophia ,wisdom answered my unspoken question with these words3 ,you yourself must be the paschal lamb that shall be slain4 ,thereupon ,i was instructed to say or to beg3 ,then give yet this life pulse a stroke so that it may completely return4 ,and as ,i stretched out my neck1 so to speak1 to the love flaming sword1 ,i felt that a separation or beheading had taken place4 ,note the baring of the neck1 the guttural and its meaning given according to the content of the old form of oath4 ,the fate of the traitor befalls the man who is slain at this point2 he has been a traitor to the inner true man4 ,it is here the place to bear in mind the descending scale of marks 7guttural1 pectoral1 stomachal74 ,man is to be transmuted on rectangular principles1 or in the language of alchemy1 is to be tinctured with the divine tincture4 ,this tincturing seizes first the most spiritual and advances steadily until the whole man is transformed4 ,the trichotomy corresponds to the ,platonic 7and alchemistic7 tripartite division of the powers of the soul4 ,plato distinguishes the reasoning soul1 which he places in the head1 the intellectual in the breast1 and the affective in the abdomen4 ,the entire soul1 even the vegetative1 is to be illuminated by the highest light4 ,if we assume that it is more than a pretty picture1 ,staudenmaier's view becomes of interest1 namely that man may have an extraordinary spiritual perfection in bestowing consciousness through practice upon the centers that ordinarily work vegetatively without consciousness4 ,in this way he gains power over a whole army of working powers that otherwise escape him4 ,staudenmaier's own experiences teach that all the dangers of introversion are connected with such a training1 and it may easily happen that we are defeated by the spirits that we invoke1 instead of becoming their masters4 ,the absolute mastery of the rational ego is1 however1 evidently the foundation of the ethical work of perfection4 ,kenning's doctrine is related to the theories of ,staudenmaier4 ,oh1 how sweet and pleasant it is to perceive the life blood flowing into the fountain of the same divinity from which it came40 ,whereupon wisdom opened more of her secrets to her4 7,l4 ,g4 ,b41 ,i1 p4 #bd47 ,it may be that this is the most suitable place to mention another series of visions 7apropos of the building of the tabernacle1 ,l4 ,g4 ,b41 ,i1 pp4 #bd ff473 8,it the holy ark is an impregnable fortress and tower1 so go thou not out so says ,wisdom1 but bind thyself and ally thyself here as a disciple1 to hold out to the end1 then thou wilt be learned in the lofty spiritual art of the everlasting mystery1 and be instructed how this incomparable composition or medicine of the healing elixir and balsam of life is prepared4 ,above all thou must enter a bond of silence and vow to reveal it to no one outside of your fellow learners1 who are called together near and with you1 to work at this very art4 ,i hardly need to mention the duty under oath1 but will only call attention to the group of the three virtues of the newly entering3 attentiveness1 silence1 fidelity4 ,further thou must completely bide the definite time and year of it1 in all fidelity and patience indefatigable1 until thou succeedest in making this oil as well1 and preserve it in the beautiful snow-white alabaster box of consummate nature1 and art as fit and perfect as thy instructress40 ,i continue in the earlier series of forms4 ,jane ,leade is required by wisdom to follow her4 8,but all of a sudden ,i was surprised by a mighty enemy1 who pressed me hard while he accused and complained that ,i was breaking the laws of nature1 to which ,i was still bound because ,i had an external body1 for whose elemental wants ,i must take reasonable care1 444 as all my neighbors in the world did1 who were under the rule of the grand monarch of the worldly calculating reason1 under whose scepter everything must mortify what lives in the sensual animal life44440 ,the man who lives only for the satisfaction of physical needs cannot serve our purpose4444 ,there is a higher life than that to which millions are chained like an animal4 ,to this higher life the ,master is to devote himself1 and to it he is metaphorically initiated in the admission4 ,common nature1 the prince of this world1 strives against these requirements4 8,yes10 says the prince of the earthly life1 8how wilt thou turn aside from my laws and throw thy brother's yoke from thy neck80 ,leade turns to her mother1 ,wisdom1 who promises her to take ,god's advice how the enemy could be driven away4 ,the proof should be that they were traitors to the crown1 to honor1 and to the lordship of the lamb2 they would soon be handed over to justice4 7,l4 ,g4 ,b41 ,i1 pp4 #bg ff47 ,cf4 on the one hand1 in connection with 8accused and complained10 think of the murderer of the royal architect4 ,as this is the inner man1 both belong together4 ,the 8prince of this world0 turns the tables on his accusation2 psychologically quite justifiably4 ,after various exhortations ,jane ,leade receives from ,wisdom a book which she1 ,wisdom1 must read from1 8in order to explain to you one letter after another1 ,spelling41 especially you do not yet know the number which makes up your new name4 ,and as long as you do not see that1 what kind of right and title can you advance for the rest of the entire mastery that is developed there80 7,l4 ,g4 ,b41 ,i1 p4 #cf47 ,it refers to a transmutation of the man1 which cannot happen all at once2 8so highly important a change1 that it could not take place without a passing through many distant degrees40 7,l4 ,g4 ,b41 ,,ii1 p4 #gh47 ,we come to a section that is inscribed1 8,the ,magic ,journeys40 ,probably ,i shall hardly need now to refer to the meaning of the journey4 ,it contains all the other phases of the mystical work4 8,during my spiritual journey to the land of all blessed abundance1 a magic outline of it was placed before my eyes1 while ,i was brought to a door which was so low and narrow that ,i could enter it only by creeping through on my knees1 so that it also required great effort and trouble4 ,obstacle of the door4 ,and so ,i was led farther till1 after some time1 ,i came to another door1 which was indeed narrow enough but somewhat more comfortable to go through than the first4 ,as ,i thus proceeded1 ,i came finally to a door that had two valves1 one of which opened itself1 and was quite right in height and width for my size1 and also admitted me to a place of which ,i could find neither beginning nor end4 ,and ,i said1 #8,what am ,i doing here alone8' ,whereupon my invisible guide who had led me through these three doors or gates replied that still others would come after me1 when they should hear that there was anywhere so great a country that was to be possessed by new inhabitants1 and that should be filled and blessed also with all kinds of goods40 7,l4 ,g4 ,b41 ,i1 p4 #dj47 ,the three gates refer not merely to the three degrees1 but have still for themselves another analogue in the initiation4 ,in the old ,english system the aspirant knocks1 because the door offers him a resistance1 on the backs of the three officials4 ,they are1 as it were1 the spiritual doors of the brotherhood4 ,the resistance1 and how it is gradually presented in ,leade's description1 is readily understood psychologically2 the nature of the aspirant is the more adapted the further he advances on his work4 8,this idea and apparition and the account and explanation following thereupon were very powerful2 so that ,i entered into the thoughts of it ever deeper1 444 so that ,i 444 also might perceive the explanation and meaning of the gates4 ,for although my spirit saw naught but an infinite spaciousness compare previous pages ,i perceived and felt ,infinite spread of the lodge in accordance with the examination4 still the blowing of so fragrant and refreshing a breeze1 as if all kinds of flowers actually stood blooming there4 ,does the question as to the mason's wind belong here psychologically8 ,in any case the pleasant breeze comes from the east4 ,jane ,leade often describes her flower garden as oriental4 ,psychologically and mythologically the breeze has the value of a spermatic symbol4 ,anagogically it is concerned with the bestowing of a power or 7to retain the procreation metaphor7 the impregnation with such a power4 ,therefore this word was revealed and spoken to me3 #8,this is space and place where the love realm is to arise and become verdant with its natural inhabitants1 who have laid aside their crass self-love selfishness and left it behind them1 as it might not come here2 even as it is the one which makes the entrance so narrow and crowded4444' ,hereupon ,i saw in my spirit unexpectedly different persons1 modified out of measure in their bodies1 and they were so highly versed in this mystery that they breathed forth such a spirit from them that they could give being and existence to everything that they willed and desired4 ,at times they spread golden tents and went in and out of them1 at other times in places that appeared to be quite waste and desolate they made wonderful plants and trees to grow up1 which actually offered their perfect fruit that appeared in a bright golden radiance2 of which it was related that they were the magical nourishment and food on which the inhabitants of this land were supposed to live40 ,we may also say the masters of the art cultivate an uncultivated people1 and provide spiritual nourishment at the drawing table4 8,and although at my first entrance here it seemed that ,i saw nothing1 yet ,i did see after a few moments this whole spacious place filled with spirits of so high a degree that they attracted me at once4 ,thereupon they set me divers philosophical questions ,catechizing4 which ,i did not understand4 ,so one of them in a very friendly manner offered to instruct and teach me2 said further that he would teach me the secret of their art4444 ,accordingly he brought me into a magnificent tent1 and requested me to wait there so that ,i might advance into the pure acts or works of faith1 because ,i would succeed thereby in becoming an adept in this high philosophy4 ,now when1 thereupon1 ,wisdom herself appeared to me1 ,i asked her who it was that had set me the philosophical questions8 ,whereupon she answered me that they were the old and last living worthies1 and they were the believing holy ones1 taught by her in her inward and outward divine magic stone2 and that the time was coming in which she desired to make new artists and poets in this theosophic wisdom1 who should give a form to the things that had been so odiously disgraced and lay under a cloud of contempt1 ignorance and disgrace4 ,especially1 no other way besides this could be found than that the deep mine1 in which the treasure had lain hidden so long1 should be broken open and unsealed4 ,the lost that must be found again is called in freemasonry the master word4 ,the master wandering has the object of seeking what was lost there in the ,east and has partly been found again4 ,hereupon the apostle ,john ,well beloved spoke to me1 to whom the secret was well known1 and who was the person who had spoken so kindly to me before1 with these words3 #8,just as a natural stone1 so is there also a spiritual stone which is the root and the foundation of all that the sons of art have brought visibly into being and into the light4 ,and just as the external is corporeal1 and consists in work of the hands1 and consumes a great amount of time before it can be brought to perfection1 so also is the internal elaborated from degree to degree4444' ,therefore ,i begged and asked the angel ,john in what manner ,i might go to work1 to work out the same80 ,the 8angel ,john0 accorded her the permission4 ,just as a furnace is used for a chemical preparation1 so also a furnace is necessary for the preparation of the spiritual ,philosopher's ,stone4 ,this outer furnace is1 however1 the corporeal man1 in which 8the fire seeds of pure divinity itself are kindled by the essence of the soul1 when he finds for it a hallowed and properly prepared vessel4 ,the materia in which one must labor or work is the divine salt1 which is placed in a pure clear crystalline glass1 the pure spirit4 ,further shouldst thou know1 that this divine salt is concealed in all men40 7,l4 ,g4 ,b41 ,i1 pp4 #dj-dc47 ,here ,i must insert the discussion of the salt 7also salt stone7 and its effect4 ,we must understand clearly that the salt stone of this symbolism is the same as the cubical stone of the masonics4 ,that the salt is hieroglyphically represented by a cube1 ,i have already shown4 ,the concept stone is the parting of the ways for two symbol groups of similar meaning1 both of which ,jane ,leade uses4 ,the one group is the chemical preparation1 as the angel ,john just now described it2 the other is the treatment of the stone as a building stone 7which is to be dressed1 etc47 found in other passages from ,jane ,leade1 namely1 in connection with the building of a temple1 a sanctuary1 the ,new ,jerusalem4 ,important use is made of men as building stones preminently in her 8,revelation of ,revelations40 ,this one passage from ,l4 ,g4 ,b4 7,,ii1 p4 #ach7 may be quoted3 8,who will now blow this trumpet of mine that they may break loose from their iron yokes and bonds and come hither1 so that they may become worthy to be built in as well-cut pillars for the temple of wisdom40 ,the quadrangular form is several times mentioned also4 ,jane ,leade is quite right when she says that the divine salt1 the cubic stone1 lies concealed in all men2 the unprepared man is the crude stone and in him lies to be developed 7potentially not actually7 the cubic4 ,in the preparation of the stone1 the alchemistic as well as the building stone1 it depends on the clearing away of the disturbing elements1 not on ornamentation4 ,the purification 7rectificatio1 purificatio1 etc47 of the alchemistic stone exactly corresponds to the working over the raw stone with the pick4 ,crystallization produces the regular form2 fixation1 the density4 ,the projection corresponds to the employment in the building of the temple 7which appears infrequently in symbolism74 ,probably the most appropriate place for these passages 7,l4 ,g4 ,b41 ,i1 pp4 #aca ff47 is in connection with this mention of building4 8,only have faith1 so ,i will go before you and reveal my name and show you the foundation of it the city1 wherefrom your strength increases and your victorious power shall be known4 ,but who must be your architect to instruct you in this foundation work of yours but this ,wisdom who was with the great ,god ,jehovah from eternity1 who gave you existence and being from the breath of the eternal ,will8 ,therefore thus and in such manner the motivating power of the will must result and proceed4444 ,come therefore to me and ,i will show you where all these foundation stones lie4 ,look and see the material of the treasure in the circumference of your new earth4444 ,here you might spy out or find this foundation1 ,cf4 what was said previously about the new earth1 for which purpose will be given to you the golden measuring line1 or the plummet of my spirit40 ,the master stands on the pillar of strength4 ,jehovah was the last master word4 ,we stopped where the angel ,john says we should know that the divine salt is hidden in all men4 ,it goes on3 8but it has lost its power and savor1 and such is the principle of light that includes all other principles1 because man1 although quite unknown to himself1 is an abstract and concept in brief of all worlds4 ,therefore he may find in himself all that he seeks2 only it cannot happen before the salt alone1 which has lain as dead1 has been again raised to life through ,christ the ,freestone 7who calcines the black to a jasper brilliance and to a beautiful whiteness74 ,this is the true theosophic medicine1 which indeed gradually1 or little by little1 works out of itself1 from itself1 and into itself1 even as a grain of wheat which when it is sown does1 by the coperation of the sun and the outer planets1 forms itself into a body4 ,only one has to watch and pay attention so that no birds of prey come and pick it up ,cf4 ,figure #c1 p4 #aii before it comes to its maturity and full time4 ,for just such a state as with the grain of wheat exists in the case of the gold stone1 which lies hidden in the foundation of nature1 is nourished by the warm fiery influence of the divine sun and through the moist seeds of the spiritual ,luna sperma luna is watered1 which makes it grow through the inner penetration and union of the planetary powers of the higher order1 which draw the weaker and lower into themselves1 impregnate and swallow them4 ,whereby the mastery is obtained over all that is astral and elemental4 ,in this manner the beloved ,john revealed to me the nature of the royal stone1 as it was revealed to him in the island of ,patmos 7there by him was brought forth what he possessed in the spirit74 ,and he told me further concerning this3 that where the universal or general love is born in any one1 such would be the true signature and token that this seraphic stone would there be formed and take to itself a bodily shape40 7,l4 ,g4 ,b41 ,i1 p4 #dd74 ,here we meet clearly the trinity ,symbol3 ,sun ,symbol3 ,philosopher's ,stone ,symbol3 ,moon1 sun1 moon1 and as an outgrowth of both the ,symbol3 ,philosopher's ,stone gold stone1 the ,philosopher's ,stone1 which unites in itself the ,symbol3 ,gold and ,symbol3 ,silver or which is the same ,symbol3 ,fire and ,symbol3 ,water4 ,it is therefore not at all a mistake to see in the ,symbol3 ,water a union of action and reaction4 ,the ,g must be conceived in the anagogic sense1 as the genesis of the ,philosopher's ,stone or as regeneration4 ,in ,l4 ,g4 ,b41 ,i1 p4 #adg1 ,i find also this remarkable passage3 8,the word of ,jesus was revealed to me in the following manner3 ,o you that wait upon ,jerusalem4 ,through what gate have you entered8 ,and what have you seen here that you are so desirous of living here8 ,have you not been taken in by the fire flaming eye8 ,the eye is the flaming star4 ,in ,l4 ,g4 ,b41 ,i1 p4 #aif1 is found the representation of a face that is equivalent to the eye4 ,a moon is added to it4 ,the eye ,symbol3 ,gold is1 as it were1 the sun to this moon4 so that you intend not to go out again from here1 till you get another heart ,the pectoral learns who approaches to the flaming star4 which never could be completely changed8444 ,o then be therefore wise1 and await your nuptial spirit ,genesis and the garment of the power unfailing4 i4 i4 d4 ,st4 ,no one can ever get that outside of this treasure city1 for in this ,zion all must be born anew44440 ,oswald ,wirth regards the alchemistic concept ,rebis as the expression of the perfect degree of community4 8,the initiated1 who becomes in some way androgynous1 because he unites the virile energy with the feminine sensitiveness1 is represented in alchemy by the ,rebis from res bina1 the double thing4 ,this substance1 at once male and female1 is a mercury ,symbol3 ,mercury animated by its sulphur ,symbol3 ,sulphur and transformed by this act into ,azoth ,symbol3 ,mercury1 i4e41 into this quintessence of the elements fifth essence of which the flaming star is the symbol4 ,it should be noted that this star is always placed in such a way that it receives the double radiation of the male sun ,symbol3 ,gold and the female moon ,symbol3 ,moon2 its light is thus of a bisexual nature1 androgynous or hermaphrodite4 ,the ,rebis corresponds otherwise to the matter prepared by the final work1 otherwise called the journeyman who has been made worthy to be raised to the mastery40 7,w4 ,s4 ,h41 p4#ii47 ,but to return to ,jane ,leade's magical journey4 8,hereupon ,i was moved 7because ,i well knew and was certain that this heavenly stone already had its birth and growth in me7 ,rebirth the cubical stone's change from potentiality to actuality with great frankness to ask whether my external furnace her own body would keep so long1 and not perish die before the stone would have attained its perfection4 ,whereupon this dear saint ,john said to me in answer3 ,worry and trouble not yourself about this but be only patient in hope2 for the true philosophic tree is grown and in a fair way to produce ripe fruit40 7,l4 ,g4 ,b41 ,i1 pp4 #dd ff47 ,the preparation of the stone is now described by ,john according to the well known outlines4 ,for 8said ,wisdom and the apostle ,john to me3 ,henceforth you shall be brought to the old worthy heroes of the faith who have ,the masters too4 effected projection with the stone the work of transmutation4 ,and after ,i was brought there ,i saw the patriarchs or arch fathers and all the great philosophers1 who had been taught by ,god himself both in the earlier and in the later times4 ,after that ,i was led into a darkness and gloom1 which was of itself changed by a magic power into a clear silver light40 7,l4 ,g4 ,b41 ,i1 p4 #df47 ,several other allegories follow for the changing activity1 as described already 7,l4 ,g4 ,b41 ,i1 p4 #da74 ,john explains that all the wonders were accomplished with the stone of wisdom and that whoever has worked out this stone in himself is marked as one sealed ,sigillum1 ,hermetes1 ,sealing with the ,trowel1 mark of salvation1 ,mark ,mason4 of ,god with the power from above4 ,a further communication of the preceding vision sc4 ,magic ,journey gives the following additional information3 8,the ,word came to me and said3 ,the love bond between ,god and thee must not be loosened but tightly knotted4 ,meanwhile the spirit is the only eternal substance and property in which thou must labor and toil4 ,that it may then cling to you so fast and strongly that it may draw thee quite closely to it and may establish thee within the circle of the immeasurable love2 from which enmity is sundered1 and the curse of the elements is separated and wholly taken away4 ,o go in1 go1 ,i say1 into it1 for this is the infinite space1 that thou hast seen1 and which is to be found inside the third door4 ,does this need any explanation8 ,this invisible love bond will perfect thee through the first gate1 which is so narrow and low1 and therefore also through the other two gates2 in case that thou wilt yield everything in thee completely in all its length and breadth so that it may be able quickly to raise thee4 ,for1 dear one1 what is to return thee so mightily to the desired enjoyment of all abundance and good as the love of ,god8 ,therefore be strong and courageous in love1 in going through these divers gates1 and fear not any attack of the adversary till thou hast entered this hallowed country and art wedded therein to thy beloved40 ,a complaint that was made of ,wisdom by her pilgrim3 8,meanwhile as ,i lay in my deep struggle1 came there a spirit of prayer down1 who made an earnest supplication and unutterable sighing1 rise towards heaven1 ,the lamentation at the grave of the ,master4 which as ,i felt most clearly1 penetrated and broke through the gate of the eternal profound1 so that my spirit had an entrance to the secret chamber of pure godhead1 wherein ,i had audience and complete freedom to pour out my lamentations and show my wounds and tell who had pierced me4 ,for each and every hand was against me1 let fly their stinging arrows at me1 and burdened and oppressed still more that which hung already1 dropping blood1 upon the cross1 and cried and said1 ,crucify1 crucify her1 make her really feel death in the dying4444 ,i was in violent birth travail4 ,all woes and onsets1 however1 made a greater opening for the birth of life1 and gave me an entrance into the holy place1 wherein first ,i heard the eternal tones4 ,and then after this1 as ,i gained the strength to be in a pleasant quiet1 ,i was in a clear water1 ,tears41 in which no mud nor any refuse arose2 also no implement was lifted to any work there1 nor was any noise nor uproar heard40 ,just as in the building of ,solomon's temple4 7,l4 ,g4 ,b41 ,i1 p4 #dh47 ,now ,leade hears the comforting voice of the 8,bridegroom0 7the unio mystica7 which brings to her view the perfection she has striven for1 and commands her to touch no unclean spirits of this world4 ,gloves4 ,only what is detached from sin may come near him4 ,the bridegroom is answered by ,leade's soul-spirit3 8,lord1 how can this be done8 ,for although ,i have had a great longing towards this ministration the holy service that ,i might be ever near thee1 the spirit of this world ,see previous4 has made claim to this shell or body of mine1 and says that ,i have not yet stepped out the bounds and sphere of his dominion4 ,the external man is encompassed by hunger and thirst1 heat and cold antitheses of the ,hindu philosophy1 which are wont to entangle his external senses in such things as are external1 in such a way that no one can live in such pure abstraction and seclusion1 until he is relieved of and freed from all care for the external body4 ,this is what ,i bewailed with tears1 and expressly asked ,god whether it was not possible for the eternal mind and spirit to supply all necessaries for the bodily part without aid of the spirit of reason1 who is king in that realm where malediction rules80 ,in other words1 whether it was not possible in the living life to be released from contradiction 7as it is called in the ,bhagavad-,gita71 to quite tear away the bonds of animal sensuous being1 and definitively allow the eternal principles to be active4 ,the question is whether the terrestrial stone is1 in its complete perfection1 on the whole possible1 whether the ethical ideal in absolute purity can be pragmatically realized4 8,whereupon after a short blocking and stilling of my external senses1 ,i received this answer of the ,bridegroom2 that this could not be until a complete death of the body of sin was suffered1 showing me that which is written in the #fth verse of the seventh chapter of ,romans1 that after that was perished and dead1 wherein we were held1 we should serve ,god in newness of spirit40 7,l4 ,g4 ,b41 ,i1 pp4 #ej ff47 ,here we have then the requirement to become wholly dead to the realm of sin1 in order to be able to rise fully to the ethical ideal4 ,the question whether this is possible in life remains open1 to be sure4 ,in symbolism this mystical death and the union with the highest spirit was represented symbolically in the highest degree of freemasonry4 ,the representative of the ,highest is the ,master degree of the ,m4 v4 ,st4 and he fills the dead1 as it were1 with his life1 as the raising takes place 7,h in ,h1 ,f against ,f1 ,k against ,k1 etc471 like the reviving of the child by ,elijah 7,i ,kings ,,xviii1 #ba74 ,as for the necessary decay of the body before the raising 78,the skin leaves10 etc47 let us quote the passage1 ,l4 ,g4 ,b41 ,i1 pp4 #bga ff43 the divine word speaks 8,know 444 that ,i have not left thee without a potent and rich talent which lies in thine own keeping1 although deep hidden and covered with a threefold covering 7,exod41 ,,xxxix #cd1 ,num4 ,,iv1 #e1 #f71 which must be removed before thou canst see this costly garment4 ,the first covering is the coarse dark appearance of this earthly realm 444 the second is the fast-binding directed upon the mundane reason 444 the third is the baser natural senses4444 ,provided that thou thoroughly determine with the firm resolution to break through these three obstacles1 thou wilt come to the golden mass4444 ,while it is given to ye then to know where the treasure really lies ,seeking out of the grave4 ,the three murderers1 who have hidden the corpse1 are these very #8three obstacles4' and you have my spirit on this1 which will not alone seek for it but will with the hand of its strength strongly coperate with you2 ,to revive the mystical dead4 so resolve as united in the spirit 444 to break through that and to break it up1 which lies as a covering over this princely being4444 ,pray and do not only wait no idle mysticism but struggle and work until you have released1 set free and liberated this power hidden in a prison2 which may be exalted upon the throne of empire1 since in truth my spirit as well as yours has hitherto not been displaced from its kingdom except by force and unrighteousness40 ,with reference to the raising 7cf4 ,l4 ,g4 ,b41 ,,iii1 pp4 #hg1 #ia72 in that place three degrees of mystical development are described in the similitude of three altars4 ,under the last altar1 which is built of quadrangular stones1 in which one can see his own face as in mirrors1 lies the life trampled to death1 which will again be wakened4 8,knowest thou not1 ,i was asked1 that the law of sin has the mastery as long as it the body with its selfish tendencies lives8 ,so that the spirit clearly bore witness and gave me to understand that nothing could make me worthy of this marriage with the ,lamb unio mystica except an absolute death1 since he wedded only the maidenly spirit1 to be one flesh with him1 ,h in ,h1 ,f against ,f1 etc4 and by so doing changed it into his own pure manhood4 ,humanity4 ,and this is the generation or birth to an actively self-sufficient being1 which rises out of the old one4 ,for just as the grain of wheat perishes or dies in the earth and comes into a new life1 just so it goes also with the arising and the growing up of the new creation1 which in truth is ,christ our life1 whose appearance will put an end to the sins in us4 ,for1 dear one1 what has brought on the curse1 care1 trouble1 misery1 weaknesses1 which press and torture the poor man in this fallen state of his but the departing from ,god8 ,and as long as he is in this condition1 he is a debtor to sin and under its dominion2 which subjects him to all affliction and misery1 which are wont to follow the footsteps of those who live in the elemental flesh4 ,now without doubt it is good and joyful tidings to hear of a possibility of drawing out and putting off this body of sins2 and in truth the prophet who has arisen in me has prophesied that such a day was at hand4 ,be dismayed at it1 ye that are the wounders and despisers of this grace2 which ,i see is now near being revealed1 for the bridal garments are being prepared 444 ,cf4 the end of the parable4 ,o ,wisdom1 the preparation and ordering of the bridal garments is given in charge to you alone1 which shall be of divers colors1 with which the king's daughter1 ,analogue of the king's son1 the improved son figure of the parable4 who is entrusted to thy teaching and instruction1 may be distinguished from all others1 and known as redeemed40 7,l4 ,g4 ,b41 ,i1 pp4 #ea ff41 wherewith the magic journey is ended47 ,thus there is a confident tone1 a hope in that which loses itself in the infinite4 ,but ,leade suspects that it is an unattainable ideal and knows what regulative import it has3 8,ah1 who up to this hour has traveled so far1 and what are all our realized gifts until we have reached this goal union with the ,divinity4 ,can our plummet even sound it and explore in the deep abyss1 the matchless wonder of the immeasurable being8 ,and because the revolving wheel of my spirit has found no rest in all that it has seen1 known1 possessed and enjoyed1 it stretched its errant senses continuously towards what was still held back1 and kept1 by the strong rock of omnipotence2 to struggle towards which with a fresh attack ,i resolutely determined1 and would be sent away with nothing less than the kingdom and the ruling power of the ,holy ,ghost40 7,l4 ,g4 ,b41 ,i1 p4 #hg47 ,in a parallel between the old and new royal art1 ,i cannot overlook the ,french masonic writer ,oswald ,wirth1 who has worked in the same province4 ,i agree with him in general2 although much of his method of interpretation seems to me too arbitrary4 ,i have already called attention to several passages from ,w4 ,s4 ,h4 on the preparation of the subject i4e41 the uninitiated4 ,i will endeavor to outline the contents of the rest of the work according to the ideas of ,wirth4 ,having given up himself1 the ,subjectum is overcome in the philosophic egg preparation chamber1 i4e41 sch4 ,k4 by sadness and suffering4 ,his strength ebbs away1 the decomposition begins2 the subtle is separated from the coarse4 ,smaragdine tablet4 ,that is the first phase of the air test4 ,after descending to the center of the earth ,visita interiora terrae1 etc4--,smaragdine tablet1 #f1 #h4 where the roots of all individuality meet1 the spirit rises up again ,smaragdine tablet1 #aj4 released from the caput mortuum1 which is blacked on the floor of the hermetic receptacle4 ,the residuum is represented by the cast-off raiment of the novice4 ,laboriously now1 he toils forward in the darkness2 the heights draw him on2 escaping hell he will attain to heaven4 ,his ascent up the holy mountain is hindered by a violent storm2 he is thrown into the depths by the tempest3 a symbol of circulation in the closed vessel of the alchemists1 which vessel corresponds to the protected lodge4 ,during the circulation the volatile parts rise and fall again like rain1 which is symbolized by the tears upon the walls4 ,to be sure1 it is not here that the neophyte is subjected to the water test1 and if a confusion is possible on this point it comes from the fact that all the operations of the great work go on in one vessel1 while the masonic initiation is completed in a suite of different rooms1 so that the symbolic series here suffers disintegration4 ,the circulating water1 which soaks into the pores of the earthly parts of the subject1 purifies it more and more1 so that it goes from gray through a series of colors 7peacock's tail7 to white4 ,in this stage the material corresponds to the wise man who knows how to resist all seduction4 ,yet we are not to be satisfied with this negative virtue2 the fire test 7we should remember that the four tests by the elements were to be found in the parable also7 is still to be gone through1 the calcination1 which burns everything combustible4 ,after the calcination there is a perfectly purified salt ,symbol3 ,salt of absolute transparence4 ,so long as the novice has not attained this moral clearness1 the light cannot be vouchsafed to him4 ,in brief1 in the first degree1 the main thing is the comprehensive purification4 ,the salt layers must be made crystal clear1 that surround the inner sulphur ,symbol3 ,sulphur like a crust and hinder it from its free radiation4 ,sulphur is to be regarded as a symbol of the expansive power1 as individual initiative1 as will4 ,mercury stands opposite to it as woman does to man1 as that which goes to the subject from without1 or as absolute receptivity4 ,salt is midway between both2 in it the equilibrium between ,symbol3 ,sulphur and ,symbol3 ,mercury is found4 ,it is a symbol of what appears as the stable being of man4 ,in the first degree the purification of the salt is worked out for the release of the sulphur4 ,the red column ,j corresponds to the red sulphur1 by which symbolically the novices get their reward4 ,for the rest1 the first degree is satisfied with getting the novices to see the universal light 7the blazing star74 7,w4 ,s4 ,h41 pp4 #hh-ib47 ,the fire test takes place in the second degree4 ,the fiery sulphur must be worked out or rather sent out and used for work4 ,the field of activity of the member proportions itself1 as it were1 according to the expansion or range of its sulphurous radiation4 ,at this time the member enters into a relation of such intensified activity with the world that the intellectual grasp which corresponds to the ,symbol3 ,mercury principal acquires from it a new illumination blazing star1 and breaks away for a connection of the will1 which was at first merely individual1 with the collectivity4 ,to me at least that appears to be the sense of the figurative but not quite clear exposition of ,w4 ,s4 ,h41 pp4 #ieb-ifb1 which ,i have1 for the sake of exactness1 given in the original text4 ,see ,appendix1 ,note ,i4 ,as soon as the crude stone is cut and polished we have no longer to work inward but outward4 ,what we are to accomplish so creatively would be insignificant if we did not know the secret of borrowing power from a power that apparently lies without us4 ,where do these mysterious powers work if not at the pillar ,b1 whose name means3 i4 i4 d4 ,st48 ,in the north directed on the contrary towards the moon1 whose soft feminine light it reflects1 it corresponds to ,symbol3 ,mercury1 which unceasingly flows towards all being1 in order to support its central fire1 ,symbol3 ,fire4 ,the exaltation of the latter leads to the fire test1 the idea of which ,wirth seems to take in strictly occult form1 in the manner of ,eliphas ,levi4 ,finally1 a circulation takes place1 in that the individual will seeks like a magnet to draw the divine will1 always falls down again1 rises1 however1 and so on in cycles1 till both meet in the 8philosophical fire40 ,it is the cycle of which we read in the ,smaragdine ,tablet4 ,the incombustible essence that comes forth from the fire test is the phnix 7a figure much used by the alchemists74 ,the member has the task of changing himself into the phnix4 ,not only ,symbol3 ,fire belongs to the work1 however1 but also the act must be guided by intelligence2 activity and receptivity must complement each other4 ,therefore the member has to know both pillars thoroughly4 ,and therefore he becomes also the already mentioned androgynous material1 ,rebis4 ,that is only to be attained when the elemental propensities are overcome1 therefore the figure ,rebis is represented as standing on the dragon4 7,w4 ,s4 ,h41 pp4 #if-aja47 ,what will the master do now8 ,he will identify himself with the ,master ,builder of all worlds1 in order to work in him and through him4 ,when any one says that that is mysticism1 he is not wrong4 ,being developed on the three successive ways of purgatio1 illuminatio1 and unio1 this mysticism is no less logical than the religious mysticism that with its mortifications1 if it were only rightly understood1 would accomplish the same purpose4 ,mortification is1 as the word itself says1 the endeavor for a certain kind of death4 ,twice is the mason enjoined to die2 at the beginning in the preparation room and at the end at the final initiation into the inmost chamber4 ,the second death corresponds to the perfection of the grand mastery4 ,it signifies the complete sacrifice of his personality1 the renunciation of every personal desire4 ,it is the effacement of that radical egotism that caused the fall of ,adam1 in that he dragged down spirituality into corporeality4 ,the narrow pusillanimous ego melts into nothing before the high impersonal self1 symbolized by ,hiram4 ,the mythical sins of the eternal universal human ,adam are thus expatiated4 ,the architect of the temple is to the ,grand ,master ,builder of ,all ,worlds 7,g4 ,b4 a4 ,w47 just what in ,christian symbolism the ,word become flesh is to the ,eternal ,father4 ,in order to carry on the work of the universal structure with advantage the ,master must enter into the closest union of the will with ,god4 ,no longer a slave in anything he is the more a master of all1 the more his will works in harmony with the one that rules the universe4 8,placed between the abstract and the concrete1 between the creative intelligence and the objective creation1 man thus conceived1 appears like the mediator par excellence1 or the veritable ,demiurge of the gnostics40 ,yet it is not enough that he gets light from its original source1 he must also be bound by endless activity to those whom he is to lead4 ,the necessary bond is sympathy1 love4 8,the master must make himself loved and he can only succeed by himself loving with all the warmth of a generosity extending even to absolute devotion1 even to the sacrifice of himself40 ,the pelican ,we are already acquainted with this hermetic bird4 is the hieroglyph for this loving sacrifice without which every effort remains vain4 7,w4 ,s4 ,h41 p4 #aje47 ,the master's degree1 this necessarily last degree1 corresponds to an ideal that is set us as a task3 we must strive towards it even if its realization is beyond our powers4 ,our temple will never be finished1 and no one expects to see the true eternal ,hiram arise in himself4 7,w4 ,s4 ,h41 p4 #id47 ,we find also in ,wirth1 how the work is divided into three main steps1 which begin with the purifying1 turn towards the inner soul1 and end with the death-resembling ,unio ,mystica2 here we find1 too1 in the last degree the unattainable ideal1 which like a star in heaven shall give a sure course to the voyage of our life4 ,the viewing of the exalted anagogic conception as a perspective vanishing point1 makes allowance for the possible errors of superposition in the anagogic aspect of the elementary types4 ,the tripartite division1 which we meet in the great work1 shows the frequently doubted inner qualification of the three degrees of freemasonry4 ,as they answer a need1 they have again prevailed1 although they were not existent in the masonic form of the royal art at the beginning 7about two centuries ago72 ,i say 8again10 because similar needs have already earlier produced similar forms4 7,cf4 ,l4 ,keller's writings47 ,whether we consider ethical education in general or the intensive 7introversion7 form of it1 mysticism1 we have in either case a process of development1 and degrees are necessary to express it symbolically4 ,the effort1 appearing from time to time1 to multiply the degrees has been justified4 ,we can divide what is divided into three sections into seven also 7#g operations in alchemy1 #g levels of contemplation1 #g ordinations1 etc471 although it is not really needed4 ,but the idea of abolishing the three degrees can only arise from a misapprehension of the value of the existing symbolism4 ,that masonry is a union of equal rights is not affected by the presence of the degrees1 provided that their symbolic significance is not overstepped4 ,the degrees form a constituent part of the symbolic custom itself and like it are to be intangible4 ,the symbols of all the lofty spiritual religious communities1 for which the royal art presents itself as a paradigm or exemplar1 put before us1 as it were1 types of truth4 ,single facts which the symbols may signify 7or that could be read into the symbols7 are not the most important1 but rather the totality of all these meanings4 ,the totality 7which can be acquired only by a sort of integration7 is something inexpressible2 and if it also succeeded in expressing this inexpressible1 the words of the expression would be incomprehensible to any finite spirit1 as the individual facts are4 ,the symbols are the unchangeable1 the individual meanings are the variegated and the changeable4 ,as for the masonic symbolism in particular1 ,i am in agreement with ,robert ,fischer 7,kat4 ,erl41 ,,iii1 fin474 8,freemasonry rests on symbols and ceremonies2 in that lies its superior title to continued existence4 ,they are created for eternal verities and peculiarly adapted thereto2 they are fitted to every grade of culture1 indeed to every time1 and do not fall like other products of the time1 a sacrifice to time itself4444 ,therefore a complete abolition of our symbols can meet with assent as little as an enfeeblement of them can be desired4 ,much more must we strive in order that a clear understanding may sift out the abstract1 corresponding to our spiritual eye1 from the concrete necessary for our physical eye1 so that the combined pictures shall be resolved in the simple fundamental truths4 ,by this means the symbols attain life and motion and cannot be put down for things that decay with time40 ,therefore the symbols should never be changed in favor of a particular meaning1 which becomes the fashion 7or be brought closer to it over and above the given relation74 ,what is to be maintained through variations of meaning1 is not the meanings but the symbols themselves4 ,to each person symbols represent his own truth4 ,to every one they speak a different language4 ,no one exhausts them4 ,every one seeks his ideal chiefly in the unknown4 ,it matters not so much what ideal he seeks1 but only that he does seek one4 ,effort itself1 not the object of effort1 forms the basis of development4 ,no seeker begins his journey with full knowledge of the goal4 ,only after much circulation in the philosophic egg and only after much passing through the prism of colors does that light dawn which gives us the faint intimation of the outline of the prototype of all lesser ideals4 ,whoever desires hope of a successful issue to this progress must not forget a certain gentle fire that must operate from the beginning to the end1 namely ,love4 ,whom these teachings cheer not1 ,deserves not to be a man4 ,,notes4 ,note ,a 7#hj74 ,i put here not merely those comparisons of motives which are alike at the beginning1 but also those that are important for our further consideration4 ,my rendering of them is partly abridged4 ,signs of similarity are1 as ,stucken explains1 not employed to express an absolute congruence1 but predominantly in the sense of 8belongs with0 or 8or is the alternate of40 ,stucken's comparison ,i1 ,a1 goes3 ,moses in the ark spark of fire in the ark ,pandora's books ,eve's apple2 ,i1 ,b3 ,moses in the ark the exposed the fatherless the persecuted the deluge hero the one floating in the ark4 ,,ii1 ,a3 ,eve's apple ,moses in the ark ,onan's seed fire soma draught of knowledge1 etc4 ,,iii1 ,b3 ,tearing open of the womb decapitation or dismemberment exposure separation of the first parents4 ,,iv1 ,b3 ,the dismembered man or woman the rejuvenated the reborn m4 or w44 ,,vi1 ,a3 ,potiphar motive separation of first parents ,onan motive4 ,,vii1 ,a3 ,the wicked stepmother ,potiphar's wife man eater4 ,,vii1 ,b3 ,flight from the 8man eater0 flight from ,potiphar's wife flight from the wicked stepmother separation of the first parents magic flight4 ,,ix1 ,a3 ,the first parents magic flight4 ,,ix1 ,a3 ,the killed ram ,thor's ram ,thyestes' meal soma4 ,,xiii1 ,a3 ,the exposed the persecuted the dismembered child the slain ram--the helpful animal4 ,,xix3 ,the ,uriah letter the changed letter word violence curse blessing4 ,,xx3 ,scapegoat ark4 ,,xxviii3 ,wrestling match rape of women rape of soma opening of the chest opening of the hole rape of the garments of the bathing swan ladies4 ,,xxix3 ,castration tearing asunder consuming of the mother's body the final conflagration the deluge4 ,,xxxiii1 ,a3 ,dragonfight wrestling match winning of the offered king's daughter rape of the women rape of fire deluge4 ,,xl1 ,a3 ,incest motive ,potiphar motive4 ,,xl1 ,b3 ,incest violation of a moral prohibition4 ,,xl1 ,c3 ,seducer male or female to incest 8man-eater40 ,,xliv1 ,a3 ,the father who rejects the daughter 8man eater40 ,,xliv1 ,b3 ,separation of the first parents refusal of the daughter refusal of the 8king's daughter0 promised to the dragon fighter substitution4 ,,xlv1 ,a3 ,sodomy substitution rape parthenogenesis marriage of mortal with the immortal seduction adultery incest love embraces of the first parents wrestling match4 ,otherwise is marriage of mortal with the immortal incest separation of the first parents4 7,,sam ,book #e47 ,note ,b 7#abh74 ,that the ideas of gold and offal lie very near each other is shown in numerous forms and variations in myth1 fairy tale and popular superstition4 ,i mention above all the figure of the ducat or gold-dropper which has probably been attenuated from a superstition to a joke1 and around it are gathered such expressions as 8he has gold like muck10 8he must have a gold dropper at his house02 then the description of bloody hemorrhoids as golden veins2 the fabulous animals that produce as excrement gold and precious things4 ,here belong also the golden ass ,k4 ,h4 ,m41 ,no4 #cf1 which at the word 8,bricklebrit0 begins 8to spew gold from before and behind10 or ,pentam41 ,no4 #a1 at the command1 8arre cacaure10 gives forth gold1 pearls and diamonds as a priceless diarrhea4 ,arre is a word of encouragement like our get-up2 cacuare is derived naturally from cacare1 kacken to cack1 perhaps with an echo of aurum1 oro1 gold4 ,it occurs frequently in sagas that animal dung1 e4g41 horse manure1 is changed into gold as1 inversely1 gold sent by evil spirits is easily turned again into dung4 ,gold is1 in the ancient ,babylonian way of thinking1 which passes over into many myths1 muck of hell or the under world4 ,if a man buried a treasure so that no one should find it1 he does well to plant a cactus on the covered treasure as a guardian of the gold1 according to an old magical custom4 ,an attenuation of the comparison dung gold seems to be coal gold4 ,in ,stucken we find the comparison excrement ,rheingold sperm ,s4 ,a4 ,m41 p4 #bfb and connected with it pp4 #bff ff4 a mass of material mythologically connected with it4 ,i mention the similar parallels derived from dream analysis 7,stekel1 ,spr4 d4 ,tr41 passim71 further in particular the psychologically interesting contributions of ,freud on 8,anal character0 7,kl4 ,schr41 pp4 #acb ff47 like ,rank's contribution4 7,jb4 ps4 ,f41 ,,iv1 pp4 #ee ff47 ,note ,c 7#bhj74 ,according to ,jung it is a characteristic of the totality of the sun myth which relates that the 8fundamental basis of the #8incestuous' desire is not equivalent to cohabitation1 but to the peculiar idea of becoming a child again1 to return to the parents' protection1 to get back into the mother again in order to be born again by the mother4 ,on the way to this goal stands incest1 however1 i4e41 necessity in some way to get back into the uterus again4 ,one of the simplest ways was to fructify the mother and procreate oneself again4 ,here the prohibition against incest steps in1 so now the sun myths and rebirth myths teem with all possible proposals as to how one could encompass incest4 ,a very significant way of encompassing it is to change the mother into another being or rejuvenate her1 in order to make her vanish after the resulting birth respective propagation1 i4e41 to cause her to change herself back4 ,it is not incestuous cohabitation that is sought1 but rebirth1 to which one might attain quickest by cohabitation4 ,this1 however1 is not the only way1 although perhaps the original one40 7,jung1 ,jb4 ps4 ,f41 ,,iv1 pp4 #bff ff47 ,in another place it is said3 ,the separation of the son from the mother signifies the separation of man from the pairing consciousness of animals1 from the lack of individual consciousness characteristic of infantile archaic thought4 8,first by the force of the incest prohibition could a self-conscious individual be produced1 who had before been1 thoughtlessly one with the genus1 and only so first could the idea of the individual and conclusive death be rendered possible4 ,so came1 as it were1 death into the world through ,adam's sin4 ,the neurotic who cannot leave his mother has good reason2 fear of death holds him there4 ,it appears that there is no concept and no word strong enough to express the meaning of this conflict4 ,whole religions are built to give value to the magnitude of this conflict4 ,this struggle for expression1 enduring thousands of years1 cannot have the source of its power in the condition which is quite too narrowly conceived by the common idea of incest2 much more apparently must we conceive the law that expresses itself first and last as a prohibition against incest as a compulsion toward domestication1 and describe the religious system as an institution that most of all takes up the cultural aims of the not immediately serviceable impulsive powers of the animal nature1 organizes them and gradually makes them capable of sublimated employment40 7,jb4 ps4 ,f41 ,,iv1 pp4 #cad ff47 ,note ,d 7#bgd74 ,jung divides the libido into two currents lengthwise1 one directed forward1 the other backward3 8,as the normal libido is like a constant stream1 which pours its waters into the world of reality1 so the resistance1 dynamically regarded1 is not like a rock raised in the river bed1 which is flowed over and around by the stream1 but like a back current flowing towards the source instead of towards the mouth4 ,a part of the soul probably wants the external object1 another part1 however1 prefers to return to the subjective world1 whither the airy and easily built palaces of the phantasy beckon4 ,we could assume this duality of human will1 for which ,bleuler from his psychiatric standpoint has coined the word ambitendency1 as something everywhere and always existing1 and recall that even the most primitive of all motor impulses are already contradictory as where1 e4g41 in the act of extension1 the flexor muscles are innervated40 7,jb4 ps4 ,f41 ,,iv1 p4 #bah47 ,note ,e 7#bgi74 ,of the wonderful abilities that pass current as fruits of the yoga practice1 the eight grand powers ,maha-siddhi are generally mentioned3 #a4 ,to make oneself small or invisible animan1 #b1 #c4 to acquire the uttermost lightness or heaviness laghiman1 gariman1 #d4 to increase to the size of a monster and to reach everything even the most distant1 as e4g41 to the moon with the tips of the fingers mahiman or prapti1 #e4 unobstructed fulfillment of all wishes1 e4g41 the wish to sink into the earth as into water and to emerge again prakamya1 #f4 perfect control over the body and the internal organs isitva1 #g4 the ability to change the course of nature vasitva1 and #h4 by mere act of will to place oneself anywhere yatra kamavasayitva4 ,besides these eight marvelous powers many others might be named1 which are partly included in the above2 such an exaltation of sensitiveness that the most remote and imperceptible images1 the happenings in other worlds on planets and stars1 as also the goings on in one's own interior and in other men's are perceived by the senses2 the knowledge of the past and the future1 of previous existences and of the hour of death2 understanding the language of animals1 the ability to summon the dead1 etc4 ,these miraculous powers1 however1 suffer from the disadvantages of being transitory1 like everything else won by man through his merit--with the exception of salvation4 7,garbe1 ,samkhya and ,yoga1 p4 #df47 ,note ,f 7#cje74 ,jung 7,jb41 ,ill1 p4 #aga7 refers to ,maeterlinck's 8inconscient suprieur0 7in 8,la ,sagesse et la ,destine07 as a prospective potentiality of subliminal combinations4 ,he comments on it as follows3 8,i shall not be spared the reproach of mysticism4 ,perhaps the matter should none the less be pondered3 doubtless the unconscious contains the psychological combinations that do not reach the liminal value of consciousness4 ,analysis resolves these combinations into their historical determinants for that is one of the essential tasks of analysis1 i4e41 to render powerless by disconnecting them1 the obsessions of the complexes that are concurrent with the purposeful conduct of life4 ,history is ignorant of two kinds of things3 what is hidden in the past and what is hidden in the future4 ,both are probably to be attained with a certain measure of probability1 the former as a postulate1 the latter as a historical prognosis4 ,in so far as to-morrow is contained in to-day1 and all the warp of the future already laid1 a deepened knowledge of the present could make possible a more or less wide-reaching and sure prognosis of the future4 ,if we transfer this reasoning1 as ,kant has already done1 to the psychologic1 the following things must result2 just as memory traces1 which have demonstrably become subliminal1 are still accessible to the unconscious1 so also are certain very fine subliminal combinations showing a forward tendency1 which are of the greatest possible significance for future occurrences in so far as the latter are conditioned by our psychology4 ,but just as the science of history troubles itself little about the future combinations which are rather the object of politics1 just so little are the psychological combinations the object of the analysis1 but would be rather the object of an infinitely refined psychological synthesis1 which should know how to follow the natural currents of the libido4 ,we cannot do this1 but probably the unconscious can1 for the process takes place there1 and it appears as if from time to time in certain cases significant fragments of this work1 at least in dreams1 come to light1 whence came the prophetic interpretation of dreams long claimed by superstition4 ,the aversion of the exact sciences of to-day against that sort of thought-process which is hardly to be called phantastic is only an overcompensation of the thousands of years old but all too great inclination of man to believe in soothsaying40 ,note ,g 7#cag74 ,the umbilical region plays no small part as a localization point for the first inner sensations in mystic introversion practices4 ,the accounts of the ,hindu ,yoga doctrine harmonize with the experiences of the omphalopsychites4 ,staudenmaier thinks that he has1 in his investigations into magic1 which partly terminated in the calling up of extremely significant hallucinations1 observed that realistic heavenly or religious hallucinations take place only if the 8specific0 nerve complexes of the vegetative system are stimulated as far down as the peripheral tracts in the region of the small intestine4 7,magie als exp4 ,naturw41 p4 #abc47 ,many visionary authors know how to relate marvels of power to the region of the stomach and of the solar plexus4 ,in an essay on the seat of the soul1 ,j4 ,b4 van ,helmont assures us that there is a stronger feeling in the upper orifice of the stomach than in the eye itself1 etc42 that the solar plexus is the most essential organ of the soul4 ,he recounts the following experience4 ,in order to make an experiment on poisonous herbs he made a preparation of the root of aconite ,aconitum napellus and only tasted it with the tip of his tongue without swallowing any of it4 8,immediately10 he says1 8my skin seemed to be constricted as with a bandage1 and soon after1 there occurred an extraordinary thing1 the like of which ,i had never experienced before4 ,i noticed with astonishment that ,i felt1 perceived and thought no longer with my head1 but in the region of my stomach1 as if knowledge had taken its seat in the stomach4 ,amazed at this unusual phenomenon1 ,i questioned myself and examined myself carefully4 ,i merely convinced myself that my power of perception was now much stronger and more comprehensive4 ,the spiritual clearness was coupled with great pleasure4 ,i did not sleep nor dream1 ,i was still temperate and my health perfect4 ,i was at times in raptures1 but they had nothing in common with the fact of feeling with the stomach1 which excluded all coperation with the head4 ,meantime my joy was interrupted by the anxiety that this might even bring on some derangement4 ,only my belief in ,god and my resignation to his will soon destroyed this fear4 ,this condition lasted two hours1 after which ,i had several attacks of giddiness4 ,i have since often tried to taste of aconite1 but ,i could not get the same result40 7,van ,helmont1 ,ortus ,medic1 p4 #aga1 tr4 ,ennemoser1 ,gesch4 d4 ,mag41 p4 #iac47 ,note ,h 7#cha74 ,for the old as for the new royal art the material is man1 as man freed from all framework4 8,not man of the conventional social life1 but man as the equally entitled and equally obligated being of divine creation1 enters the temple of humanity with the obligation always to remain conscious of his duty and to put aside everything that comes up to hinder the fulfillment of the highest duty40 7,r4 ,fischer47 ,compare with this what ,hitchcock says of the material of the ,philosopher's ,stone3 8,although men are of diverse dispositions 444 yet the alchemists insist 444 that all the nations of men are of one blood1 that is1 of one nature2 and that character in man1 by which he is one nature1 it is the special object of alchemy to bring into life and action1 by means of which1 if it could universally prevail1 mankind would be constituted into a brotherhood40 7,h4 ,a41 pp4 #dh ff47 ,the tests 444 8begin with the stripping of the metals4 ,now alchemy recommends1 once the propitious matter is seen1 carefully examined and recognized1 to clean it externally for the purpose of freeing it of every foreign body that could adhere accidentally to its surface4 ,the matter1 in fine1 should be reduced to itself4 ,now it is an absolutely analogous matter that the candidate is called to strip himself of everything that he possesses artificially2 both it and he ought to be reduced strictly to themselves4 ,in this state of primitive innocence1 of philosophic candor retrieved1 the subject is imprisoned in a narrow retreat where no external light can penetrate4 ,this is the chamber of meditation which corresponds to the matras of the alchemist1 to his philosophic egg hermetically sealed4 ,the uninitiated finds there a dark tomb where he must voluntarily die to his former existence4 ,by decomposing the integuments that are opposed to the true expansion of the germ of individuality1 this symbolic death precedes the birth of the new being who is to be initiated40 7,w4 ,s4 ,h41 pp4 #hg ff47 ,note ,i 7#daa74 ,as to the ,chamber of the ,companion hung in red1 it represents the sphere of action of our individuality1 measured by the extent of our sulphurous radiation4 ,this radiation produces a kind of refractive refringent medium1 which refracts the surrounding diffused light ,symbol3 ,mercury is meant to concentrate it on the spiritual nucleus of the subject4 ,such is the mechanism of the illumination1 by which those benefit who have seen the blazing star shine4 ,every being bears in himself this mysterious star1 but too often in the condition of a dim spark hardly perceptible4 ,it is the philosophic child1 the immanent ,logos or the ,christ incarnate1 which legend represents as born obscurely in the midst of the filth of a cave serving as a stable4 ,the initiation becomes the vestal of this inner fire ,symbol3 ,sulfur2 archetype or principle of all individuality4 ,she knows how to care for it as long as it is brooded in the ashes4 ,then she devotes herself to nourishing it judiciously1 to render it keen for the moment when it finally should overcome the obstacles that imprison it and seek to hold it in isolation4 ,it means1 as a matter of fact1 that the ,son is put en rapport with the external ,symbol3 ,mercury1 or in other words1 that the individual enters into communion with the collectivity from which he comes4 ,,bibliography4 ,,old4 7,before #ahjj47 ,agrippa ab ,nettesheym1 ,henricus ,cornelius1 ,opera4 ,alchemisten1 ,griechische1 v4 ,berthelot1 ,hoefer 7moderne74 8,allgemeine 7und ,general-7 ,reformation der gantzen 7weiten7 ,welt0 vide 8,fama40 8,amor proximi0 78,das ,buch ,amor ,proximi ,geflossen aus dem ,oehl der ,gttlichen ,barmhertzigkeit 44407 ,ans tag-licht gegeben per ,anonymum4 ,franckfurt und ,leipzig1 #agdf4 7,andreae1 ,valentin7 ,anonym1 ,chymische ,hochzeit ,christiani ,rosencreutz4 ,anno #adei4 ,gedruckt zuerst zu ,strassburg bey ,lazari ,zetzners seel4 ,erben ,,mdcxvi4 ,regenspurg1 ,,mdcclxxxi 7eigentlich ,berlin1 bei ,nicolai74 ,arabi v4 ,horten 7mod474 ,arnaldus de ,villa ,nova1 ,chymische ,schrifften4 ,aus dem ,latein bersetzet durch ,joh4 ,hoppodamum4 ,frankfurt und ,hamburg1 #afhc4 ,bdaryana v4 ,deussen 7mod474 ,basile1 ,giambattista v4 mod4 8,bauer0 78,der grosse und der kleine ,bauer074 ,zwey ,philosophische und ,chymische ,tractate4 ,leipzig1 #agdd4 ,beaumont1 ,iohann1 ,historisch-,physiologisch- und ,theologischer ,tractat von ,geistern4 ,aus der ,englischen ,sprache in die ,teutsche mit ,fleiss bersetzt von ,theodor ,arnold4 ,halle im ,magdeburgischen1 #agba4 ,bekker1 ,balthasar1 ,die ,bezauberte ,welt4 ,amsterdam1 #afic4 ,bernhard1 ,graf von der ,mark und ,tervis1 ,abhandlung von der ,natur des 7philosophischen7 ,eyes4 ,hildesheim1 #aghj4 8,bhagavad-,gt0 v4 ,schlegel1 ,schroeder 7mod474 ,boehme1 ,jacob1 ,schriften4 ,gesammtausgabe von ,johan ,georg ,gichtel4 #b ,bde4 #agae4 ,bonaventura1 ,opera4 ,booz1 ,ada ,mah 7,dr4 ,adam ,michael ,birkholz71 ,die sieben heiligen ,grundsulen der ,ewigkeit und ,zeit4 ,leipzig1 #aghc4 8,confessio0 7der ,fraternitt ,r4 ,c47 v4 8,fama40 ,dastyn1 ,john 7,ioannes ,daustenius71 ,rosarium1 ,visio4 ,vide 8,sieben-,gestirn40 ,eisenmenger1 ,johann ,andre1 ,entdecktes ,judenthum4 #b ,tle4 ,knigsberg1 #agaa4 ,eleazar1 ,r4 ,abraham1 ,r4 ,abrahami ,eleazaris ,uraltes ,chymisches ,werk4 ,in ,,ii ,theilen zum ffentlichen ,druck befrdert durch ,julium ,gervasium ,schwartzburgicum4 ,erfurt1 ,,mdccxxxv4 8,fama ,fraternitatis oder ,entdeckung der ,bruderschafft dess lblichen ,ordens dess ,rosen-,creutzes1 ,beneben der ,confession ,oder ,bekanntnuss derselben ,fraternitet 444 ,sampt einem ,discurs von allgemeiner ,reformation der gantzen ,welt40 ,franckfurt am ,mayn1 ,m4,,dc4,,xv4 ,fictuld1 ,hermann1 ,des 444 ,chymisch-,philosophischen ,probier-,steins ,erste ,classe1 in welcher der wahren und chten ,adeptorum 444 ,schrifften nach ihrem innerlichen ,gehalt und ,werth vorgestellt 444 worden4 ,dritte ,auflage4 ,dresden1 #aghd4 8,figuren der ,rosenkreuzer40 78,geheime--aus dem #af-ten und #ag-ten ,jahrhundert407 ,drei ,hefte4 ,altona1 #aghe;ff4--,titel der einzelnen ,hefte3 ,i4 ,,avrevm ,,secvlvm ,,redivivvm4 ,henricus ,madathanus1 ,theosophus4 ,,ii4 ,ein gldener ,tractat vom ,philosophischen ,steine4 ,von einem noch ,lebenden1 doch vngenanten ,philosopho 444 beschrieben4 ,anno ,m4,,dc4,,xxv4 ,,iii4 ,einfltig ,a ,b ,c ,bchlein fr junge ,schler so sich taglich fleissig ben in der ,schule des ,h4 ,geistes 444 ,von einem ,bruder der ,fraternitet ,,christi des ,rosenkreuzes ,p4 ,f4--,auf dem ,titelblatt der ersten beiden ,hefte heisst es3 8,aus einem alten ,mscpt zum erstenmal ans ,licht gestellt40 ,in jedem ,heft folgt dem ,text eine ,reihe von farbigen ,tafeln4 ,flamellus1 ,nicolaus1 ,chymische ,werke4 ,in das ,teutsche bersetzt von ,j4 ,l4 ,m4 ,c4 ,anno ,,mdccli4 ,fludd1 ,robert1 alias de ,fluctibus 7auch ,otreb71 ,clavis ,philosophiae et ,alchymiae ,fluddanae4 ,francofurti1 ,,mdcxxxiii4 ---- ,sophiae cum ,moria ,certamen4 ,m ,,dc ,,xxix4 ---- ,tractatus theologico-philosophicus in libros tres distributus1 quorum ,i de ,vita1 ,,ii de ,morte1 ,,iii de ,resurrectione4 ,oppenheim1 #afag4 ---- ,schutzschrift fr die ,aechtheit der ,rosenkreuzergesellschaft4 bersetzt von ,ada ,mah ,booz 7,dr4 ,a4 ,m4 ,birkholz74 ,leipzig1 #aghb4 ,frizius1 ,ioachimus1 ,summum ,bonum1 quod est verum ,magiae1 ,cabalae1 ,alchymiae verae ,subjectum ,fratrum ,roseae ,crucis verorum4 7,frankfurt71 ,m4,,dc4,,xxix4 ,helmont1 ,ioan4 ,baptista van1 ,ortus ,medicinae4 ,ed4 ,,iv4 ,lugduni1 ,m4,,dc4,,lxvii4 ,henoch v4 ,dillmann 7mod474 ,hermes v4 ,fleischer1 ,reitzenstein 7mod474 ,i4 ,c4 ,h41 ,des ,hermes ,trismegists wahrer alter ,naturweg4 ,herausgegeben von einem chten ,freymurer ,i4 ,c4 ,h4 ,leipzig1 #aghb4 8,kabbala ,denudata seu ,doctrina ,hebraeorum transcendentalis et metaphysica atque theologica40 #b ,bde4 ,sulzbach1 #afgg2 ,frankfurt1 #afhd4 7,herausgeber ,knorr von ,rosenroth47 ,khunrath1 ,heinrich1 ,amphitheatrum ,sapientiae ,aeternae1 solius verae1 ,christiano-,kabalisticum1 ,divino-,magicum1 ,tertriunum1 ,catholicon4 ,hanoviae1 ,,mdcix4 ---- ,tractat von den ersten ,elementen4 7,beygefget3 ,unterricht fr den ,adeptengrad47 ,herausgegeben von einem ,verehrer der edlen ,schmelzund ,maurerkunst4 ,leipzig1 #aghd4 ---- ,wahrhafter ,bericht vom philosophischen ,athanor4 ,leipzig1 #aghc4 ,lacinius1 ,janus1 ,praeciosa ac nobilissima artis chymiae collectanea4 ,norimbergae1 ,m4,d4,,liiii4 ---- ,pretiosa ,margarita novella de ,thesauro1 ac pretiosissimo ,philosophorum ,lapide4 ,venetiis1 #aedf4 ,leade1 ,jane1 ,der ,baum des ,glaubens 7beigebunden den 8,offenbarungen1 die letzten ,zeiten betreffend40 ,strassburg1 #ahjg74 ---- ,ein ,garten-,brunn gewssert durch die ,strhme der gttlichen ,lustbarkeit1 und hervorgrnend in mannichfaltigem ,unterschiede geistlicher ,pflanzen4 ,amsterdam1 #afig-agjj4 #c ,tle4 7,l ,g ,b7 ---- ,offenbahrung der ,offenbahrungen4 ,amsterdam1 #afie4 ,limitibus1 ,philoteus de1 ,allgemeine ,abbildung der ganzen ,schpfung4 ,aus dem ,lateinischen bersezt und mit ,anmerkungen begleitet von ,j4 ,j4 ,grienstein4 ,philadelphia1 #agib4 ---- ,das ,hermetische ,triklinium oder drei ,gesprche vom ,stein der ,weisen4 ,aus dem ,lateinischen bersezt und mit ,anmerkung begleitet von ,j4 ,j4 ,grienstein4 ,philadelphia1 #agib4 ,maier1 ,michael1 ,arcana ,arcanissima4 7ca4 #afaf47 ---- ,atalanta ,fugiens4 ,oppenheimii1 #afah4 ---- ,cantilenae intellectuales de ,phoenice redivivo4 ,traduites en ,franois 444 par ,m4 ,l4 ,l4 ,m4 ,paris1 ,m4,,dcc4,,lviii4 ---- ,symbola ,aureae ,mensae duodecim nationum4 ,francof1 #afag4 ---- ,tripus ,aureus1 hoc est1 tres tractatus chymici selecti4 ,francofurti1 #afgh4 ,mangetus1 ,jo4 ,jacobus1 ,bibliotheca chemica curiosa4 ,genevae1 ,m4,,dcc4,,ii4 #b ,bde4 8,manresa0 v4 mod4 ,mosheim1 ,johann ,lorenz1 ,versuch einer unpartheiischen und grndlichen ,ketzergeschichte4 ,helmstaedt1 #agdf4 ,mothe-,guyon1 ,la ,vie de ,madame ,j4 ,m4 ,b4 de la ,mothe-,guyon1 crite par elle-mme4 ,paris1 ,m4,,dcc4,,xc4 #c ,bde4 8,musaeum hermeticum reformatum et amplificatum1 omnes sophospagyricae artis discipulos fidelissime erudiens40 ,francofurti1 #agdi4 ,mystiker1 ,deutsche1 des ,,xiv4 ,jahrhunderts1 v4 ,pfeiffer 7mod474 ,nicolai1 ,friedrich1 ,versuch ber die ,beschuldigungen welche dem ,tempelherrenorden gemacht worden1 und ber dessen ,geheimniss2 nebst einem ,anhange ber das ,entstehen der ,freimaurergesellschaft4 #b ,tle4 ,berlin und ,stettin1 #aghb4 ,otreb v4 ,fludd4 ,paracelsus 7,a4 ,ph4 ,theophrastus ,bombastus von ,hohenheim71 ,werke4 #do-,ausg4 ,huser1 ,basel1 #aehi-ij4 #aj ,bde4 ,fol4-,ausg4 ,strassburg1 #afjc u4 #afaf-ah4 #b ,bde4 ,patanjali v4 mod4 ,pernety1 ,dom ,antoine-,joseph1 ,dictionnaire mytho-hermtique4 ,paris1 ,m4,,dcc4,,lviii4 ---- ,les ,fables ,egyptiennes et ,grecques dvoiles rduites au mme principe4 ,paris1 ,m4,,dcc4,,lxxxvi4 #b ,bde4 ,philaletha1 ,des ,hochgelehrten ,philalethae und anderer auserlesene ,chymische ,tracttlein 444 ins ,teutsche bersetzet von ,johann ,langen4 ,wienn1 #agdi4 ,philaletha1 ,eugenius 7,thomas ,vaughan71 ,lumen de ,lumine4 ,ins ,teutsche bersetzet von ,i4 ,r4 ,s4 ,m4 ,c4 ,hof1 #agej4 ---- ,magia ,adamica oder das ,alterthum der ,magie4 ,amsterdam1 #agjd4 ,pistorius1 ,ioannes1 ,artis ,cabalisticae1 hoc est1 reconditae theologiae et philosophiae1 scriptorum ,tomus ,i4 ,basileae1 ,,mdxiiic4 ,platon1 ,werke4 ,plotinus v4 ,kiefer 7mod474 ,pordage1 ,john 7,johann ,porddsch71 ,gttliche und ,wahre ,metaphysica4 ,franckfurt und ,leipzig1 ,m ,,dcc ,,xv4 #c ,bde4 ---- ,grndlich ,philosophisch ,sendschreiben1 ,ein1 vom rechten und wahren ,steine der ,weissheit4 ,amsterdam1 #afih4 ---- ,sophia1 das ist1 ,die ,holdseelige ewige ,jungfrau der ,gttlichen ,weisheit4 ,amsterdam1 #afii4 ---- ,theologia ,mystica4 ,amsterdam1 #afih4 ---- ,vier ,tracttlein des ,seeligen ,johannes ,porddschens ,m4 ,d4 in ,manuschriptis hinterlassen4 ,amsterdam1 #agjd4 ,reuchlin1 ,ioannes1 ,de ,arte ,cabalistica libri tres4--,de ,verbo ,mirifico libri ,,iii4 ,basileae1 ,m4,d4,,lxi4 ,riplaeus1 ,georgius 7,george ,ripley71 ,chymische ,schriften4 ,ins ,teutsche bersetzet durch ,benjamin ,roth-,scholtzen4 ,wienn4 #agef4 ,rulandus1 ,martinus1 ,lexicon ,alchemiae4 ,in libera ,francofurtensium ,repub4 ,m ,d ,c ,,xii4 ,ruysbroeck1 ,johann van1 v4 mod4 ,samkara v4 ,deussen 7mod474 ,s7chrder71 ,neue ,alchymistische ,bibliothek fr den ,naturkundiger unsers ,jahrhunderts ausgesucht4 #d ,sammlgn in #b ,bdn4 ,frankf4 u4 ,leipz4 #aggb4 ,sendivogius1 ,michael1 ,chymische ,schriften4 ,nebst einem kurzen ,vor-bericht ans ,liecht gestellet durch ,friedrich ,roth-,scholtzen4 ,wienn1 #agej4 8,sieben-,gestirn1 ,alchimistisch1 ,das ist1 ,sieben schne und auserlesene ,tracttlein vom ,stein der ,weisen40 ,frankfurt am ,main1 #agef4 ,sperber1 ,julius1 ,mysterium magnum4 ,amsterdam1 #affj4 ---- ,tractatus1 ,ein ,feiner1 von vielerley wunderbarlichen 444 ,dingen4 ,amsterdam1 #affb4 7,starck1 ,johann ,august7 ,anonym1 ,ueber die alten und neuen ,mysterien4 ,berlin1 #aghb4 ,svtmrm ,svami v4 mod4 ,tauler1 ,joannes1 ,predig1 fast fruchtbar zu eim recht christlichen leben4 ,basel1 ,m4,d4,,xxii4 ,tausendeine ,nacht v4 ,erzhlungen 7mod474 ,theatrum ,chemicum1 praecipuos selectorum auctorum tractatus de chemiae et lapidis philosophici antiquitate1 veritate 444 continens4 ,argentorati1 ,m4,,dc4,,lix-,m4,,dc4-,,lxi4 #f ,bde4 ,valentinus1 ,basilius1 ,chymische ,schriften4 ,in drey ,theile verfasset1 samt einer neuen ,vorrede 444 von ,bened4 ,nic4 ,petraeo4 ,leipzig1 #agfi4 ,villars1 ,abbe de1 ,le ,comte des ,gabalis1 ou ,entretiens sur les ,sciences ,secrtes4 ,londres1 ,m4,,dcc4,,xlii4 8,wasserstein der ,weisen40 ,vormahlen durch ,lucas ,jennis ausgegeben1 nunmehro aber wiederum neu aufgelegt 444 von dem ,f4,r4,c4 ,frankfurt und ,leipzig1 #agfj4 ,welling1 ,georgius1 ,opus mago-cabbalisticum et theosophicum4 ,darinnen der ,ursprung1 ,natur1 444 des ,saltzes1 ,schwefels und ,mercurii in dreyen ,theilen beschrieben 444 wird4 ,homburg vor der ,hhe1 #agce4 8,zohar0 v4 de ,pauly 7mod474 ,zosimos v4 ,berthelot1 ,hoefer 7mod474 ,,modern4 7,from #ahjj on47 ,abraham1 ,dr4 ,karl1 ,traum und ,mythus4 ,leipzig und ,wien1 #aiji4 ,english ,translation4 ,adler1 ,dr4 ,alfred1 ,uber den nervsen ,charakter4 ,wiesbaden1 #aiab4 ,english ,translation4 ---- ,die psychische ,behandlung der ,trigeminusneuralgie4 ,zentralbl4 f4 ,psych41 ,i41 ,heft #a_/b4 ---- ,der psychische ,hermaphroditismus in ,leben und in der ,neurose4--,fortschritte der ,medizin1 ,leipzig1 #aiaj1 ,heft #af4 ,basile1 ,giambattista1 ,das ,mrchen aller ,mrchen oder das ,pentameron4 ,neu bearb4 von ,hans ,floerke4 #b ,bde4 ,mnchen u4 ,leipzig1 #aiji4 ,bastian1 ,adolf1 ,der ,mensch in der ,geschichte4 #c ,bde4 ,leipzig1 #ahfj4 ,bauer1 ,prof4 ,a41 ,chemie und ,alchymie in ,osterreich bis zum beginnenden ,,xix4 ,jahrhundert4 ,wien1 #ahhc4 ,baur1 ,dr4 ,ferdinand ,christian1 ,die christliche ,gnosis4 ,tbingen1 #ahce4 ,berthelot1 ,marcellin1 ,collection des anciens ,alchimistes ,grecs1 texte et traduction4 ,avec la collaboration de ,ch4-,m4 ,ruello4 ,paris1 #ahhg #ahhh4 #c vols4 ---- ,introduction l',etude de la ,chimie des anciens et du moyen-ge4 ,paris1 #ahhi4 ---- ,les ,origines de l',alchimie4 ,paris1 #ahhe4 ---- ,die ,chemie im ,altertum und im ,mittelalter4 ,ubertragen von ,emma ,kalliwoda4 ,mit ,anmerkungen von ,dr4 ,franz ,strunz4 ,leipzig und ,wien1 #aiji4 ,besetzny1 ,dr4 ,emil1 ,die ,sphinx4 ,freimaur4 ,taschenbuch4 ,wien1 #ahgc4 ,bischoff1 ,dr4 ,erich1 ,die ,kabbalah4 ,leipzig1 #aijc4 ,blau1 ,dr4 ,ludwig1 ,das altjdische ,zauberwesen4 ,strassburg i4 ,e41 #ahih4 ,boas1 ,franz1 ,indianische ,sagen von der ,nord-,pacifischen ,kste ,amerikas4 ,berlin1 #ahie4 ,bousset1 ,dr4 ,wilhelm1 ,hauptprobleme der ,gnosis4 ,gttingen1 #aijg4 ,brabbe1 ,gustav1 ,sub ,rosa4 ,vertrauliche ,mitteilungen aus dem maurerischen ,leben unserer ,grossvter4 ,wien1 #ahgi4 ,brandeis1 ,j41 ,sippurim4 #b ,aufl4 ,prag1 #ahhi4 ,brandt1 ,wilhelm1 ,mandische ,schriften4 ,gttingen1 #ahic4 ,brugsch1 ,heinrich1 ,religion und ,mythologie der alten ,agypter4 #b4 verm4 ,ausg4 ,leipzig1 #ahia4 ,buhle1 ,johann ,gottlieb1 ber den ,ursprung und die vornehmsten ,schicksale der ,orden der ,rosenkreuzer und ,freymaurer ,gttingen1 #ahjd4 ,comenius-,gesellschaft1 ,monatshefte der ,c4-,g4 fr ,kultur und ,geistesleben4 ,herausgegeben von ,ludwig ,keller 7,berlin74 ,jena4 ,creuzer1 ,dr4 ,friedrich1 ,symbolik und ,mythologie der alten ,vlker4 #b4 ,aufl4 #f ,bde4 ,leipzig und ,darmstadt1 #ahai;ff4 ,deussen1 ,dr4 ,paul1 ,allgemeine ,geschichte der ,philosophie1 ,leipzig4 ---- ,sechzig ,upanishad's des ,veda4 #b4 ,aufl4 ,leipzig1 #aije4 ---- ,das ,system des ,vednta4 ,nach den ,brahma-,stra's des ,bdaryana und dem ,kommentare des ankara ber dieselben4 #b4 ,aufl4 ,leipzig1 #aijf4 ---- ,die ,stra's des ,vednta 444 nebst dem vollstndigen ,commentare des ankara4 ,leipzig1 #ahhg4 ,dieterich1 ,albrecht1 ,mutter ,erde4 ,leipzig1 #aije4 ,dillmann1 ,dr4 ,a41 ,das ,buch ,henoch4 ,leipzig1 #ahec4 ,dulaure1 ,jacques-,antoine1 ,die ,zeugung in ,glauben1 ,sitten und ,bruchen der ,vlker4 ,verdeutscht und ergnzt von ,friedrich ,s4 ,krauss und ,karl ,reiskel4 ,leipzig1 #aiji4 ,ehrenreich1 ,paul1 ,die allgemeine ,mythologie und ihre ethnologischen ,grundlagen4 ,leipzig1 #aiaj4 ,ennemoser1 ,dr4 ,joseph1 ,geschichte der ,magie4 ,leipzig1 #ahdd4 ,erman1 ,adolf1 ,die ,agyptische ,religion4 ,berlin1 #aije4 8,erzhlungen aus den ,tausend und ein ,nchten10 ,die4 ,ausgabe ,felix ,paul ,greve4 ,leipzig1 ,,mdccccvii-,,mdccccviii4 #ab ,bde4 ,ferenczy1 ,dr4 ,sndor1 ,introjektion und bertragung4 ,jb4 ps4 ,f4 ,i4 #b4 ,english ,translation4 ---- ,symbolische ,darstellung des ,lust-und ,realittsprinzips im ,oedipus-,mythos4 ,imago1 ,i4 #c4 ,ferrero1 ,guillaume1 ,les ,lois psychologiques du ,symbolisme4 ,paris1 #ahie4 ,fichte1 ,johann ,gottlieb1 ,die ,anweisung zum seeligen ,leben4 ,berlin1 #ahjf4 ,findel1 ,j4 ,g41 ,geschichte der ,freimaurerei4 #c4 ,aufl4 ,leipzig1 #ahgj4 ,fischer1 ,robert1 ,erluterung der ,katechismen der ,joh4-,freimaurerei4 ,i-,,iv4 ,fleischer1 ,prof4 ,dr4 ,h4 ,l41 ,hermes ,trismegistus an die menschliche ,seele4 ,leipzig1 #ahgj4 ,flournoy1 ,th41 ,des ,indes la ,plante ,mars4 #d4 d4 ,paris4 ,franck1 ,ad41 ,la ,kabbale4 ,paris1 #ahib4 ,freimark1 ,hans1 ,moderne ,theosophen und ihre ,theosophie4 ,leipz41 #aiab4 ---- ,okkultismus und ,sexualitt4 ,leipzig1 #aiji4 ---- ,okkultistische ,bewegung1 ,die4 ,leipzig1 #aiab4 ,freud1 ,prof4 ,dr4 ,sigmund1 ,drei ,abhandlungen zur ,sexualtheorie4 ,leipzig und ,wien1 #aije4 ,english ,translation4 ---- ,dynamik der ,ubertragung1 ,zur4 ,zentralbl4 f4 ,psych4 ,,ii4 #d4 ---- ,formulierungen ber die zwei ,prinzipien des psychischen ,geschehens4 ,jb4 ps4 ,f4 ,,iii4 #a4 ---- ,psychopathologie des ,alltagslebens1 ,zur4 #c4 ,aufl4 ,berlin1 #aiaj4 ,english ,translation4 ---- ,sammlung kleiner ,schriften zur ,neurosenlehre4 #b ,bde4 ,leipzig und ,wien1 #aijf1 #aiji4 ---- ,traumdeutung1 ,die #c4 ,aufl4 ,leipzig und ,wien1 #aiaa4 ,english ,translation4 ---- ,wahn1 ,der1 und die ,trume in ,w4 ,jensens 8,gradiva40 ,leipzig und ,wien1 #aijg4 ,english ,translation4 ,frobenius1 ,leo1 ,das ,zeitalter des ,sonnengottes4 ,i4 ,bd4 ,berlin1 #aijd4 ,furtmller1 ,dr4 ,karl1 ,psychoanalyse und ,ethik4 ,mnchen1 #aiab4 ,garbe1 ,richard1 ,die ,smkhya-,philosophie4 ,leipzig1 #ahid4 ---- ,smkhya und ,yoga4 ,grundriss der ,indo-,arischen ,philologie1 herausgegeben von ,georg ,bhler1 ,,iii4 #d4 ,strassburg1 #ahif4 ,gneiting1 ,j4 ,m4 7,j4 ,krebs71 ,maurerische ,mitteilungen4 #d ,bndchen4 ,stuttgart1 #ahca-ahcc4 ,goldziher1 ,ignaz1 ,der ,mythus bei den ,hebrern4 ,leipzig1 #ahgf4 ,grres1 ,j41 ,die christliche ,mystik4 #d ,bde4 ,regensburg1 #ahcf-ahdb4 ,grimm1 ,brder1 ,deutsche ,sagen 7,d ,s74 ---- ,kinder- und ,hausmrchen 7,,khm74 ---- ,jacob1 ,deutsche ,mythologie4 #d4 ,ausg41 von ,elard ,hugo ,meyer4 #c ,bde4 ,gtersloh1 #ahgf-ahgh4 ,haltrich1 ,josef1 ,deutsche ,volksmrchen aus dem ,sachsenlande in ,siebenbrgen4 #d4 ,aufl4 ,wien1 ,hermannstadt1 #ahhe4 7,siebenbg4-deutsche ,volksbcher1 ,bd4 ,,ii47 ,hartmann1 ,dr4 ,franz1 ,secret ,symbols of the ,rosicrucians4 ,boston1 #ahhh4 7,eine mangelhafte englische ,wiedergabe des deutschen ,werkes3 8,geheime ,figuren der ,rosenkreuzer407 ,havelock ,ellis1 ,die ,welt der ,trume4 ,deutsche ,ausgabe von ,dr4 ,hans ,kurella4 ,wrzburg1 #aiaa4 7,hitchcock ,ethan ,allen7 ,anonym1 ,the ,story of the ,red ,book of ,appin4 7,als ,vervollstndigung dazu37 ,appendix to the ,story 444 7,beides37 ,new ,york1 #ahfc4 ---- ,remarks upon ,alchemy and the ,alchemists4 ,boston1 #aheg4 7,,ha7 ---- ,swedenborg1 a ,hermetic ,philosopher4 ,being a sequel to 8,remarks on ,alchemy and the ,alchemists40 ,new ,york1 #aheh4 ---- ,das rote ,buch von ,appin4 bertr4 von ,sir ,galahad4 ,leipzig1 #aiaj4 ,hoefer1 ,ferdinand1 ,histoire de la ,chimie4 #b vols4 ,paris1 #ahdb-ahdd4 ,hhler1 ,wilhelm1 ,hermetische ,philosophie und ,freimaurerei4 ,ludwigshafen am ,rhein1 #aije4 ,hossbach1 ,wilhelm1 ,johann ,valentin ,andre und sein ,zeitalter4 ,berlin1 #ahai4 ,horst1 ,georg ,conrad1 ,dmonomagie1 oder ,geschichte des ,glaubens an ,zauberei4 #b ,tle4 ,frankfurt a4 ,m41 #ahah4 ---- ,deuteroskopie4 #b ,bdchen4 ,frankfurt a4 ,m41 #ahcj4 ---- ,zauber-,bibliothek4 #f ,bde4 ,mainz1 #ahba ff4 ,horten1 ,m41 ,mystische ,texte aus dem ,islam4 ,drei ,gedichte des ,arabi #abdj4 ,kleine ,texte f4 ,vorlesgn4 u4 bgn41 herausg4 von ,hans ,lietzmann1 ,nr4 #aje4 ,bonn1 #aiab4 8,imago10 ,zeitschrift fr ,anwendung der ,psychoanalyse auf mund ,freud4 ,wien1 #aiab;f4 ,see ,psychoanalytic ,review4 ,inman1 ,thomas ,m4 ,d41 ,ancient ,pagan and ,modern ,christian ,symbolism4 #d4 ed4 ,new ,york1 #ahhd4 ,janet1 ,pierre1 ,l',automatisme ,psychologique4 ,paris1 #ahhi4 ---- ,les ,nvroses4 ,paris1 #aiaj4 8,jahrbuch fr psychoanalytische und psychopathologische ,forschungen40 ,herausgegeben von ,prof4 ,dr4 ,e4 ,bleuler und ,prof4 ,dr4 ,s4 ,freud4 ,leipzig und ,wien1 #aiji;ff4 7,jb4 ps4 ,f47 ,see ,psychoanalytic ,review4 ,jeremias1 ,alfred1 ,alte ,testament1 ,das1 im ,lichte des ,alten ,orients4 #b4 ,aufl4 ,leipzig1 #aijf4 ---- ,babylonisch-assyrischen ,vorstellungen vom ,leben nach dem ,tode1 ,die4 ,leipzig1 #ahhg4 ,jodl1 ,friedrich1 ,geschichte der ,ethik4 #b ,bde4 #b4 ,aufl4 ,stuttgart und ,berlin1 #aijf1 #aiab4 ,jung1 ,dr4 ,c4 ,g41 ,bedeutung des ,vaters fr das ,schicksal des ,einzelnen1 ,die4 ,jb4 ps4 ,f4 ,i4 #b4 ,english ,translation4 ---- ,konflikte der kindlichen ,seele1 ber4 ,jb4 ps4 ,f4 ,,ii4 #a4 ,english ,translation4 ---- ,psychologie und ,pathologie sogenannter occulter ,phnomene1 ,zur4 ,leipzig1 #aijb4 ,english ,translation4 ---- ,wandlungen und ,symbole der ,libido4 ,beitrge zur ,entwicklungsgeschichte des ,denkens4 ,jb4 ps4 ,f4 ,,iii4-,,iv4 ,english ,translation4 ,katsch1 ,dr4 ,ferdinand1 ,die ,entstehung und der wahre ,endzweck der ,freimaurerei4 ,berlin1 #ahig4 ,keller1 ,dr4 ,ludwig1 ,anfnge der ,renaissance1 ,die1 und die ,kultgesellschaften des ,humanismus im ,,xiii4 und ,,xiv4 ,jahrhundert4 ,leipzig und ,jena1 #aijc4 ---- ,bibel1 ,winkelmass und ,zirkel4 ,jena1 #aiaj4 ---- ,geistigen ,grundlagen der ,freimaurerei1 ,die1 und das ffentliche ,leben4 ,jena1 #aiaa4 ,keller1 ,dr4 ,ludwig1 ,geschichte der ,bauhtten und der ,httengeheimnisse1 ,zur4 ,leipzig und ,jena1 #ahih4 ---- ,grossloge ,indissolubilis1 ,die1 und andere ,grosslogensysteme des #af41 #ag4 und #ah4 ,jahrhunderts4 ,jena1 #aijh4 ---- ,heiligen ,zahlen1 ,die1 und die ,symbolik der ,katakomben4 ,leipzig und ,jena1 #aijf4 ---- ,idee der ,humanitt1 ,die1 und die ,comenius-,gesellschaft4 ,jena1 #aijh4 ---- ,italienischen ,akademien des #ah4 ,jahrhunderts1 ,die1 und die ,anfnge des ,maurerbundes in den romanischen und den nordischen ,lndern4 ,leipzig und ,jena1 #aije4 ---- ,latomien und ,loggien in alter ,zeit4 ,leipzig und ,jena1 #aijf4 ---- ,rmische ,akademie1 ,die1 und die altchristlichen ,katakomben im ,zeitalter der ,renaissance4 ,leipzig und ,jena1 #ahii4 ---- ,sozietten des ,humanismus und die ,sprachgesellschaften1 ,die4 ,jena1 #aiji4 ---- ,tempelherren1 ,die1 und die ,freimaurer4 ,leipzig und ,jena1 #aije4 ,kernning1 ,j4 7,j4 ,krebs71 ,schlssel zur ,geisterwelt oder die ,kunst des ,lebens4 ,neue ,auflage4 ,stuttgart1 #ahee4 ,kiefer1 ,otto3 ,plotin1 ,enneaden4 ,in ,auswahl4 #b ,bde4 ,jena u4 ,leipz41 #aije4 ,kiesewetter1 ,carl1 ,die ,geheimwissenschaften4 ,leipzig1 #ahie4 ,kleinpaul1 ,dr4 ,rudolf1 ,das ,leben der ,sprache und ihre ,weltstellung4 #c ,bde4 ,leipzig1 #ahic4 ---- ,die ,lebendigen und die ,toten in ,volksglauben1 ,religion und ,sage4 ,leipzig1 #ahih4 8,kloster0 v4 ,scheible4 ,knight1 ,richard ,payne1 ,the symbolical ,language of ancient ,art4 ,new ed4 ,new ,york1 #ahib4 ---- ,le ,culte de ,priape et ses ,rapports avec la ,thologie mystique des ,anciens 444 ,traduits de l'anglais par ,e4 ,w4 ,bruxelles1 #ahhc4 ,kopp1 ,hermann1 ,die ,alchemie in lterer und neuerer ,zeit4 #b ,tle4 ,heidelberg1 #ahhf4 ---- ,geschichte der ,chemie4 #d ,tle4 ,braunschweig1 #ahdc-ahdg4 ---- ,beitrge zur4 #c ,stcke4 ,braunschweig1 #ahfi und #ahge4 ,krause1 ,karl ,christian ,friedrich1 ,die drei ltesten ,kunsturkunden der ,freimaurerbrderschaft4 #b 7#d7 ,bde4 ,dresden1 #ahbj-ahba4 ,krauss1 ,dr4 ,friedrich ,s4 ,jahrbcher fr folkloristische ,erhebungen und ,forschungen zur ,entwicklungsgeschichte der geschlechtlichen ,moral4 ,bisher #i ,bnde4 ,leipzig4 ,kuhn1 ,adalbert1 ,die ,herabkunft des ,feuers und des ,gttertranks4 ,berlin1 #ahei4 ,laistner1 ,ludwig1 ,das ,rtsel der ,sphinx4 #b ,bde4 ,berlin1 #ahhi4 ,lehmann1 ,dr4 ,alfred1 ,aberglaube und ,zauberei4 ,deutsche ,ausg4 v4 ,dr4 ,petersen4 ,stuttgart1 #ahih4 ,lenning1 ,c4 7,hesse7 und ,fr7iedrich7 ,m7ossdorf71 ,encyklopdie der ,freimaurerei4 ,,iii4 ,auflage ,allgemeines ,handbuch der ,freimaurerei4 #b ,bde4 ,leipzig1 #aijj-aija4 ,lessmann1 ,heinrich1 ,aufgaben und ,ziele der vergleichenden ,mythenforschung4 ,leipzig1 #aijh4 ,lvi1 ,eliphas1 ,histoire de la ,magie4 ,nouvelle d4 ,paris1 #ahib4 ,lipps1 ,g4 ,f41 ,mythenbildung und ,erkenntnis1 ,leipzig und ,berlin1 #aijg4 ,lisco1 ,d4 ,friedrich ,gustav1 ,die ,heilslehre der ,theologia deutsch4 ,stuttgart1 #aheg4 ,lorenz1 ,dr4 ,emil1 ,das ,titanen-,motiv in der allgemeinen ,mythologie4 ,imago1 ,,ii4 #a4 ,mackenzie1 ,kenneth ,r4,h41 ,the ,royal ,masonic ,cyclopaedia4 ,london1 #ahgg4 ,maeder1 ,dr4 ,a41 ber die ,funktion des ,traumes4 ,jb4 ps4 ,f4 ,,iv4 #b4 ,english ,translation4 ,maimon1 ,salomon1 ,lebensgeschichte4 ,herausg4 von ,dr4 ,jakob ,fromer4 ,mnchen1 #aiaa4 ,mannhardt1 ,wilhelm1 ,germanische ,mythen4 #b ,bde4 ,berlin1 #aheh4 8,manresa0 oder die geistlichen bungen des heiligen ,ignatius4 ,nach dem ,franzsischen1 von ,franz ,a4 ,schmid4 #f4 ,aufl4 ,regensburg1 #aijc4 ,marchand1 ,r4 ,f41 ber die ,alchemie4 ,halle1 #ahdg4 ,mller1 ,dr4 ,friedrich1 ,siebenbrgische ,sagen4 #b4 ,aufl4 ,wien1 ,hermannstadt1 #ahhe4 7,siebenbg4-deutsche ,volksbcher1 ,bd4 ,i47 ---- ,karl ,otfried1 ,prolegomena einer wissenschaftlichen ,mythologie4 ,gttingen1 #ahbe4 ,nettelbladt1 ,c4 ,c4 ,f4 ,w4 ,freih4 von1 ,geschichte der freimaurerischen ,systeme4 ,berlin1 #ahgi4 ,nietzsche1 ,werke4 ,leipzig4 ,nork1 ,f41 ,mythologie der ,volkssagen und ,volksmrchen4 ,stuttgart1 #ahdh4 7,kloster1 ,bd4 ,,ix47 ---- ,sitten und ,gebruche der ,deutschen und ihrer ,nachbarvlker1 ,die4 ,stuttgart1 #ahdi4 7,kloster1 ,bd4 ,,xii47 ,patanjali1 ,yoga-,sutra4 ,translation with introduction1 appendix1 and notes by ,manilal ,nabubhai ,dvivedi4 ,bombay1 #ahij4 ,papus 7,dr4 ,grard ,encausse71 ,trait lmentaire de ,magie ,pratique4 ,paris1 #aijf4 ,pauly1 ,jean de1 ,sepher ha-,zohar 7,le ,livre de la ,splendeur74 ,publi par les soins de ,emile ,lafuma-,giraud4 ,paris1 #aijf;ff4 #f 7#g7 ,bde4 ,pfeiffer1 ,franz1 ,deutsche ,mystiker des vierzehnten ,jahrhunderts4 #b ,bde4 ,leipzig1 #ahde1 #aheg4 ---- ,theologia deutsch4 #b4 ,aufl4 ,stuttgart1 #ahee4 ,pfister1 ,dr4 ,oskar1 ,die ,frmmigkeit des ,grafen ,ludwig von ,zinzendorf4 ,leipzig und ,wien1 #aiaj4 ,poisson1 ,albert1 ,thories et ,symboles des ,alchimistes4 ,paris1 #ahia4 ,prasd1 ,rma1 ,nature's ,finer ,forces4 ,london1 #ahij4 ,rank1 ,dr4 ,otto1 ,inzest-,motiv in ,dichtung und ,sage1 ,das4 ,leipzig und ,wien1 #aiab4 ---- ,knstler1 ,der4 ,wien1 #aijg4 ---- ,mythus von der ,geburt des ,helden1 ,der4 ,leipzig und ,wien1 #aiji4 ,english ,translation4 ---- ,lohengrinsage1 ,die4 ,leipzig und ,wien1 #aiaa4 ---- ,symbolschichtung im ,wecktraum1 ,die1 und ihre ,wiederkehr im mythischen ,denken4 ,jb4 ps4 ,f4 ,,iv4 #a4 ---- ,vlkerpsychologische ,parallelen zu den infantilen ,sexualtheorien4 ,zentralbl4 f4 ,psych4 ,,ii4 #g-h4 ,reitzenstein1 ,r41 ,hellenistischen ,mysterienreligionen1 ,die4 ,leipzig1 #aiaj4 ---- ,poimandres4 ,leipzig1 #aijd4 ,riklin1 ,dr4 ,franz1 ,wunscherfllung und ,symbolik im ,mrchen4 ,leipzig und ,wien1 #aijh4 ,english ,translation4 ---- 7,vortrge74 ,zentralbl4 f4 ,psychoanalyse ,,iii4 #b41 pag4 #ajc;ff41 #aac;ft4 ,roscher1 ,w4,h41 ,ausfhrliches ,lexikon der ,griechischen und ,rmischen ,mythologie4 ,leipzig1 #ahhd ff4 ,ruysbroeck1 ,johann van1 ,drei ,schriften4 ,aus dem ,vlmischen von ,franz ,a4 ,lambert4 ,leipzig4 ,scheible1 ,j41 ,das ,kloster4 ,meist aus der ltern deutschen ,volks-1 ,wunder-1 ,curiositten-1 und vorzugsweise komischen ,literatur4 #ab ,bde4 ,stuttgart1 #ahde-ahdi4 ,scherner1 ,r4,a41 ,das ,leben des ,traums4 ,berlin1 #ahfa4 ,schiffmann1 ,g4,a41 ,die ,freimaurerei in ,frankreich in der ersten ,hlfte des ,,xviii4 ,jahrhunderts4 ,leipzig1 #ahha4 ,schlegel1 ,aug4 ,guil4 a1 ,bhagavad-,gita id est ,thespesion ,melos 444 ,editio altera1 cura ,christiani ,lasseni4 ,bonnae1 ,,mdcccxlvi4 ,schmieder1 ,karl ,christoph1 ,geschichte der ,alchemie ,halle1 #ahcb4 ,schmidt1 ,richard1 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,schwellensymbolik berhaupt4 ,jb4 ps4 ,f4 ,,iii4 #b4 ,soldan1 ,geschichte der ,hexenprozesse4 ,neu bearbeitet von ,dr4 ,heinrich ,heppe4 #b ,bde4 ,stuttgart1 #ahhj4 ,spielrein1 ,dr4 ,sabina1 ber den psychologischen ,inhalt eines ,falles von ,schizophrenie 7,dementia praecox74 ,jb4 ps4 ,f4 ,,iii4 #a4 ---- ,die ,destruktion als ,ursache des ,werdens4 ,jb4 ps4 ,f4 ,,iv4 #a4 ,starcke1 ,dr4 ,c4 ,n41 ,freimaurerei als ,lebenskunst4 ,berlin1 #aiaa4 ,staudenmaier1 ,dr4 ,ludwig1 ,die ,magie als experimentelle ,naturwissenschaft4 ,leipzig1 #aiab4 ,stekel1 ,dr4 ,wilhelm1 ,nervse ,angstzustnde und ihre ,behandlung4 #b4 ,aufl4 ,berlin und ,wien1 #aiab4 ---- ,sprache des ,traumes1 ,die4 ,wiesbaden1 #aiaa4 ---- ,traumdeutung1 ,fortschritte in der4 ,zentralbl4 f4 ,psych4 ,,iii4 ---- ,trume der ,dichter1 ,die4 ,wiesbaden1 #aiab4 ,strunz1 ,dr4 ,franz1 ,naturbetrachtung und ,naturerkenntnis im ,altertum4 ,hamburg und ,leipzig1 #aijd4 ---- ,theophrastus ,paracelsus4 ,jena1 #aijc4 ,stucken1 ,eduard1 ,astralmythen4 ,religionsgeschichtliche ,untersuchungen4 ,leipzig1 #aijg4 7,s ,a ,m7 ,svtmrm ,svmi1 ,hatha-,yoga ,pradpik4 ,translated by ,shrinivs ,iyngr4 ,published by ,tookaram ,tatya4 ,bombay1 #ahhe4 7,wirth1 ,oswald7 ,anonym1 ,le ,livre de l',apprenti4 ,nouv4 d4 ,publi par la ,l4 ,travail ,vrais ,amis ,fidles4 ,paris1 #ahih4 ---- ,le ,symbolisme ,hermtique dans ses ,rapports avec la ,franc-,maonnerie4 ,paris1 #aiji4 7,w ,s ,h7 ,wundt1 ,wilhelm1 ,vlkerpsychologie 7,mythus und ,religion74 #c ,tle4 ,leipzig1 #aiaj 7#a4 ,teil1 #b4 ,aufl471 #aijf1 #aiji4 ,english ,translation4 ,zeitschrift fr rztliche ,psychoanalyse1 ,internationale4 ,herausg4 von ,prof4 ,dr4 ,sigmund ,freud4 ,leipzig und ,wien1 #aiac4 ,see ,psychoanalytic ,review4 ,zentralblatt fr ,psychoanalyse4 ,bd4 ,i-,,ii1 herausg4 von4 ,prof4 ,dr4 ,freud4 ,bd4 ,i,i,if4 von ,dr4 ,wilhelm ,stekel4 ,wiesbaden1 #aiaj;ff4 7,zb4 f4 ,ps47 ,see ,psychoanalytic ,review4 ,note4 ,the works of ,freud1 ,adler1 ,jung1 ,rank1 and ,ricklin1 are to be found in ,english ,translations4 ,see ,psychoanalytic ,review1 ,n4,y41 ,nervous and ,mental ,disease ,monograph ,series and lists1 ,moffat1 ,yard ,co41 ,n4 ,y4 ,,index4 ,a ,abraham1 #cf ,abudad1 #ga ,adam1 #ge and ,eve1 #ge ,aeson1 #aj ,affects in dream1 #cc ,air1 #ajf1 #abg ,alchemistic1 #af ,alchemy1 #af1 #aab definition1 #afi ,alum1 #add ,amniotic fluid1 #ajc ,anagogic1 #bda aspect1 #bfc ,animals1 #ff1 #fg ,annihilation1 #bei ,antus1 #bga ,anubis1 #gg ,anus1 #ace ,anxiety1 #bfa in dreams1 #dh ,apple1 #gg ,argentum1 vivum1 #afa ,art1 hermetic1 #af royal1 #af ,askesis1 #bib ,astral content1 #fa ,astrology1 #agf planets1 #bfg ,astronomical interpretation1 #bah ,atman1 #afg ,b ,basilisk1 #aci ,bath1 #abc ,bear1 #ff ,beast1 #bej ,beja1 #acd ,bhagavad-,gita1 #bhj ,biblical parallels1 #afc ,bibliography1 #dbg ,birth dreams1 #ia1 #ib phantasy1 #ajg theories1 #gf ,bisexual1 #aca ,black1 #aca and death1 #ajb white and red1 #cfh ,blood1 #ef1 #ajf1 #abd1 #aca of lion1 #bab ,blowing1 #ace ,boehme1 ,j41 #agj ,bones1 #ef1 #hb1 #he ,boy1 #bbe ,breaking bones1 #he ,bride and bridegroom1 #h1 #aa ,buddha1 #baa ,building lodges1 #agf ,bull1 #bej ,c ,cabala1 #agf1 #bga ,camel1 #ff ,carpet1 #bbd ,castration1 #bja ,catharsis1 #cgg ,celestial ,stone1 #afd ,censor1 #bd ,chemical science1 #aej ,christ1 #afe1 #aga ,christianity1 early1 #ahb ,circle1 #ahe ,circumcision1 #afb ,cloth1 #hd ,clouds1 #ajf1 #abd ,coitus1 #ii and grinding1 #ig and milling1 #gg ,color1 #acf symbols1 #cfh 8,complexes10 pathogenic1 #bf ,concentration1 #bij ,condensation1 #ca1 #bci ,confession1 #agd ,conscience1 #aee ,cooking1 #adc ,corruption1 #afc ,cross1 #ahh ,crystal gazing1 #bdg ,d ,dasas1 #ff ,defecation1 #ajf1 #abd ,deluge1 #aje ,dementia precox1 #bdc ,desire1 #cdd ,dew1 #ajf1 #abd ,diabolic mysticism1 #bhg ,dirt1 #ij ,dirty feet1 #bad work1 #ij ,dismemberment1 #hb1 #hc1 #he1 #bjj ,displacements1 #ca1 #ea1 #ee ,distillation1 #aeb ,dogs1 #bej ,dragon1 #ea1 #abh1 #adc1 #bjj1 #baa fight1 #he ,dream1 #ad1 #ai and myth1 #cf ,dreams as wish phantasies1 #bc ,dream disfigurement1 #bd 7unction71 #cje interpretation1 #ai logic of1 #bb ,dry1 #afg ,duality1 #ahe ,dying1 #bih ,e ,earth1 #id ,education of will1 #bij ,egg1 #aaf ,egyptian myths1 #gc stone1 #aaf ,elders1 #g ,emasculation1 #gd ,ethical gymnastics1 #bib ,ethics and psychoanalysis1 #bha ,eve1 #ge ,examination1 #fd1 #hg dreams1 #di ,excreta1 #ajf1 #abd ,exhibitionism1 #eg1 #ajd ,f ,face1 #acj ,fairy stories1 #cf tales1 #bdf ,fama1 #agd ,family romance1 #he1 #aji1 #bag ,father symbols1 #fj1 #gj ,feces and gold1 #dah ,feet1 #bad ,female and silver1 #aba ,fermentation1 #aeb ,fire1 #ajd1 #acj1 #ahg ,flatus1 #ajf ,flood1 #aje1 #bja1 #cbj ,fludd1 ,robert1 #age ,flying1 #hf ,folklore1 psychoanalytical interpretation of1 #de ,fornication1 #ig ,forty1 #aa1 #adj ,fountains1 #hi1 #ie ,four1 #ahg ,freemasonry1 #ag1 #agc origin of1 #age ,freud1 #ai1 #bc1 #cd ,frizius1 #agg ,frog1 #bbe ,function of symbols1 #bcd ,g ,gabricum1 #acd ,garden1 #e1 #hh1 #if ,gymard1 #ga ,gestation1 #ajh ,giants1 #fe ,gold1 #adi1 #bji and offal1 #dah and male1 #aba and silver1 #afd crosser1 #agd in alchemy1 #aac ,graduation dreams1 #ej ,grand lodge1 #aic1 #bjj ,grave1 #id1 #acj ,great work1 #aba ,green1 #abg lion1 #abg ,grinding and coitus1 #ig ,guild symbolism1 #ahc ,h ,hapso1 #afj ,hat1 #hg ,hate and love1 #bag ,head1 #acj ,hermes1 #aac ,hermetic1 #af1 #dc art1 #adf interpretation1 #aai solution1 #ag ,hespendis1 #abh ,hesychiasts1 #cag ,hieroglyphic solution1 #ag ,hitchcock1 ,ethan ,allen1 #aea ,homosexual1 #eg component1 unconscious1 #bi ,homosexuality1 #bi ,homunculus1 #abd ,horse's belly1 #adj ,horus1 #gi ,house1 #ic ,i ,ibn ,sina1 #aba ,imago1 #bbd ,impotence1 #fe1 #hg1 #ij ,impregnation1 metals1 #aba ,incest1 #h1 #eh1 #abi ,incubus1 #fe ,indolence1 #bgd ,infantile forms of sexuality1 #cd in dream1 #cd sexual theories1 #gf1 #adc sexual theories in alchemy1 #acg ,inquisitioness1 #bfh ,interaction1 #aba ,intoxication1 #bej ,into-determination1 #bcc1 #bda ,introversion1 #bcc1 #bdc effects of1 #bfi neuroses1 #bdc results of1 #bhj ,iranus1 #aff ,iranian myths1 #ga ,isis1 #gg ,j ,jason1 #ff ,jesus1 #afe ,joshua1 #ff ,jumping1 #hf ,juniper tree1 #hb ,k ,kabala--see ,cabala ,kalevala1 #ha ,key to alchemy1 #abc ,killing as opposite of procreation1 #ii ,king1 #ac ,knights of ,red ,cross1 #agd ,kronos1 #gd ,kundalini1 #bgf ,l ,latent dream content1 #ca ,lead1 #aad1 #abi1 #ahj ,leade1 ,jane1 #cgi ,lecanomancy1 #bdg ,left1 #eb1 #hf ,libido1 #bjd ,light1 #cah ,lion fight1 #abg ,lion1 #c1 #h1 #he ,locked door1 #acj ,lohengrin1 #bag ,loss of paradise1 #fc ,love and hate1 #bag ,luna1 #aeh ,m ,magic1 #af natural1 #c ,magician1 #bhh ,magnesia1 #abb ,mahlen1 #ii ,maier1 ,michael1 #age ,male and gold1 #aba ,mandrahe1 #add ,man eaters1 #fe ,manifest dream content1 #ca ,manure1 #ajg1 #abd1 #adj ,marduk1 #gb ,marriage and milling1 #ih ,masonic symbolism1 #bja ,mass1 #afe ,masters1 #aae1 #adf ,masturbation1 #hh1 #hi ,meadow of felicity1 #b ,mechthildis of ,magdeburg1 #caf ,medea1 #aj1 #abh ,medical staff1 #abi ,mercurius1 #aca ,mercury1 #aae1 #aee ,mill1 #g1 #ig1 #ih ,mill symbolisms1 #ii ,miller1 #ig1 #ih ,miracles1 #bbd ,mithra1 #gb ,molere1 #ii ,moon1 #ahh ,moon spittle1 #afe ,money1 #ajf1 #abd ,morality1 #bij ,moral dispositions1 #bib ,mother earth1 #id ,mucus1 #ajf1 #abd ,multiple interpretation1 #bji ,myths1 #ae1 #cf1 #cbh ,myth and dream1 #cf interpretation1 #ag1 #ai making1 #ha ,mystes1 #cgc ,mysticism1 #ah1 #afd diabolic1 #bhg ,mystics1 #afd ,n ,nicodemus1 #cjh ,nietzsche1 #ce ,nine1 #ajh1 #abd1 #acj1 #ahi ,number symbolisms1 #ahd ,o ,obstruction1 #acj ,odor1 #bae dipus complex1 #cg1 #bbf myth1 #cca ,omphalopsychites1 #cag ,one1 #ahe ,opposites1 #cdd ,osiris1 #gg ,overdetermination1 #cb ,p ,packing1 #ic ,palingenesis1 #adb ,parabola1 #a ,parable1 #ad1 #ai origin of1 #baj psychoanalytic interpretation of1 #dc ,paracelsus1 #aag1 #ach1 #aga ,paradise1 #gc ,peacock1 #abe1 #acf ,pederasty1 #add ,pelican1 #bac ,pelops1 #hc ,phallus1 #acj ,philosopher's egg1 #af ,philosopher's stone1 #aad1 #abf ,planets1 #aah ,plotinus1 #cef ,poison1 #ajf1 #aef ,pordage1 #agb ,pratum felicitatis1 #b1 #bj1 #dg ,prima materia1 #abd1 #aeb ,prison1 #acc ,procreation1 #acg and killing1 #ii charms1 #ii of metals1 #aae ,projection1 #abf ,psychic values1 #cb ,psychoanalysis1 #af1 #bf and ethics1 #bha ,psychic intensities1 #cc ,psychoanalytic interpretation1 #dc ,purification1 #abb ,purple1 #abg1 #acf mantle1 #bac ,pus1 #ajf1 #abd ,putrefaction1 #abd1 #afc ,q ,queen1 #ab ,quicksilver1 #aef ,r ,rainbow1 #abe1 #acf ,rank1 #cd1 #cg ,raven1 #abe ,rebis1 #ahe1 #aih ,rectangle1 #id ,red1 #ea1 #ed1 #abb1 #abe1 #aca ,red ,cross ,fraternity1 #aib ,red ,roses1 #hg ,red1 white and black1 #cfh ,regeneration1 #bcc1 #cjg ,regression1 #cd1 #bde ,rejuvenation1 #hd ,religious symbols1 early1 #ahd ,representability1 #ca ,repressed impulses1 #bc ,resistance1 #hh ,restraint1 #hf ,retrograde aspect1 #bfc ,revivification1 #ajc1 #ajh1 #adb of dead1 #ha1 #hb1 #hc ,ring1 #bbd1 #bbh ,right1 #eb1 #hf ,robbery1 #bei ,rock temples1 #ahc ,rosenkreutz1 #aib ,roses1 #e1 #ec1 #hg1 #if1 #bab ,rose crosser1 #agd ,rosicrucianism1 #af1 #agc ,roskwa1 #hb ,rotting1 #abd ,royal art1 #aie1 #cic ,s ,sacred numbers1 #ahi ,sacrifice1 #bif1 #bii ,saints1 #bfd ,st4 ,george1 #baa ,saturn1 #aeh ,salt1 #cie ,samson1 #ff ,sankhya1 #afg system1 #cei ,sealine1 #afd ,secondary elaboration1 #ca ,secretion symbols1 #ajf1 #abd ,semen1 #ajf1 #abd ,seminal fluid1 #ajb1 #aje ,seminalists1 #add ,serpents1 #abi ,seven1 #aah1 #bah1 #cfg ,sewer theory of birth1 #ia1 #ib ,sexual curiosity of child1 #fd ,sexuality1 infantile form of1 #ce ,shooting star1 #afe ,siddhi1 #bfc1 #bhg ,silver and female1 #aba ,simpleton1 #bah ,sister incest1 #ajc ,six1 #acj1 #ahh1 #bag1 #bah ,sloppers1 #adg ,smaragdine tablet1 #adg ,snake1 #bej1 #bgf ,snow1 #afb ,sodomy1 #add ,soma1 #ig ,soul1 #ajf1 #abd ,sphinx1 #fe1 #cba ,spirit1 #ajf1 #abd ,spiritual powers1 #bff ,spittle1 #abd ,sprouting1 #aae ,star mucus1 #afe semen1 #afe ,staudenmaier1 #bgb ,stekel1 #bd1 #cd ,steps1 #cjj ,stercoralists1 #add ,stone1 #aed1 #agg ,stools1 #ajf1 #abd ,stork1 #fe ,stygian waters1 #ajb ,swallowing1 #ace ,swan1 #abe1 #bag ,symbolism1 sexual1 #bh ,symbolizing1 #bcd ,symbols1 #ae1 #cgc ,symbol1 choice of1 #cbd transformations1 #fb ,symbols1 development of1 #bdj formation of1 #bcd function of1 #bcd origin of1 #cgd ,symbol-making1 #ag ,subject1 #aeb ,sublimation1 #bee1 #bef ,sulphur1 #bac1 #daj ,sun1 #g1 #adi1 #cah ,superposition1 #bec ,t ,taliesin1 #cad ,tantalus1 #hc ,tears1 #aje1 #ajf1 #abd ,teeth1 #hf1 #abi ,tegid ,voel1 #cji ,theosophic introversions1 #bhf ,theosophy1 #agf ,thialfi1 #hb ,three1 #ahe1 #bbg1 #bah ,three feathers1 #bag ,thor1 #ha ,titan motive1 #ccj ,titanic1 #bg1 #ca1 #cg ,titans1 #bg ,tormenter1 #fe ,transmutation1 #aae ,trap door1 #bbe ,trinity1 #ahe ,trituration1 #abc ,turba1 #beh ,twelve keys1 #aid ,two1 #ahe ,two principles1 #aag ,typhon1 #gg ,u ,unio mystica1 #cfa ,unity1 #ahe ,uranus1 #gd ,urine1 #ib1 #ajf1 #abd ,uterus1 #ic ,uterus phantasies1 #cad ,v ,vedanta1 #bii1 #ceg ,vesta festival1 #ih ,w ,wall1 #eb1 #hf1 #hh ,wash1 #afb ,washing1 #abc ,water1 #ie1 #if1 #afa and procreation1 #ie birth1 #id symbols1 #ajb ,wet1 #afg ,wheels1 #ajb ,white1 #ea1 #ed1 #abb1 #abe red1 black1 #cfh roses1 #hg ,will1 education of1 #bij ,wind1 #ace ,winter1 #aje ,wirth1 ,o1 #djg ,wish1 fulfillment in dream1 #cd phantasies1 #bc ,womb phantasies1 #aja1 #bbe symbols1 #acc ,worms1 #ach ,wound of side1 #bfe ,y ,ymir1 #ga ,yoga1 #afg1 #bgf1 #ceh ,z ,zinzendorf1 #bfd ,zosimos1 #abj ,zulu myths of cooking1 #adc ,,footnotes #a ,see ,translations in the ,nervous and ,mental ,disease ,monograph ,series for this and the other studies cited in this section4 #b ,information on this point will be found in ,reitzenstein's 8,poimandres40 #c ,nervous and ,mental ,disease ,monograph ,series4 ,tr4 by ,jelliffe4 #d ,explained later4 #e ,explained later4