Hidden Symbolism of Alchemy and the Occult Arts by Herbert Silberer (e book reader free .txt) 📕

In the parable the wandering in the forest (introversion) is followed by the battle (suggestive of incest) with the lion (father or mother in their awe inspiring form); the inclusion in the receptacle (introversion) by the accomplishment of the incest.

If it is now clear also that in introversion, as a [pg 247] result of the regression that is connected with it, visions of “titanic” emotions (incest, separating of parents, etc.) are encountered, yet it has not become in the slightest degree comprehensible how these visions are related to the treatment of anagogic ideas. And that is indeed the question.

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 symbols, namely, 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 meaning. Some examples will elucidate this.

I have observed particularly fine cases of intro-determination in a series of experiments in basin divination (lecanomancy) which I have carried on for several years. Lecanomancy resembles crystal gazing, except that the gazer looks into a basin of water. In the visions of my subject, Lea, typical forms were pictured, which always recurred. Regarded as symbols they were, as subsequent analysis showed, almost all subjected to inward accentuation or intro-determination. Thus, for instance, a black cat appeared. At first it appeared as representative of Lea's grandmother, who was cat-like, malicious and fawning. Later the cat stood for the corresponding traits that she perceived in herself. Above all the cat is the symbol of her grandmother, so the grandmother (or cat) is a mental current of Lea. Frequently there appears in the image a Dyas, sometimes [pg 248] in the shape of a two-headed snake, of two hands, of two feet, or of a woman with two faces, etc. Above all, every antithesis appears to have some external meaning, two men who love each other, etc. 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 bisexuality, psychic hermaphroditism. 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 personalities, one of which may be called the savage and the other the mild. (Lea herself uses the expressions cynical and ideal personality.) In one of the later experiments Lea saw her cynic double vividly personified and spoke in this character, which is closely related to the “black cat.” The Dyas in the symbols has the value first of a representation of externals (two lovers, etc.), then as symbols of bisexuality. The sexual Dyas can again be conceived as a symbol or characteristic of a still more general and comprehensive dissociation of the ego. A further symbol and one still more tending towards intro-determination was death. Starting from connections with definite external experiences and ideas of actual death, the meaning of the symbol became more and more spiritual, till it reached the meaning of the fading away of psychic impulses. What died symbolically or had to die was represented by an old man who sacrificed himself after suffering all kinds of fortune. The dying of this old man signified, as [pg 249] analysis showed, the same thing that we call the “putting off the old Adam” (turning over a new leaf). The figure of the old man, originally Lea's grandfather, then her father, came to have this meaning only after a long process of intro-determination.

A few more examples for typical figures.

In many dreams of a woman analyzed by me (Pauline, in my treatise Zur Symbolbildung), a cow appears as a typical image. The alternation of this cow with more or less definite mother symbols leads to identification of the cow with the mother. Two circumstantial dreams that were fully analyzed showed, however, 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 conscience, of which maternal authority is but a type. Children figure in Pauline's case as a result of various experiences, as typical of obstacles.

In the case of another dreamer the father stands in similar relation as the determinant that paralyzes his resolutions.

The climbing of an ascent, usually a symbol of coitus (hurrying upward which makes us out of breath), turns out often in a deeper relation as the effort to get from the disagreeable things of life to a place of retreat (lonely attics, etc.), inaccessible to other persons (= thoughts); and now we see that this deeper meaning appears without prejudice to the first, for even coitus, like all transport, is only [pg 250] a special case of flight from the outer life, one of the forms of spiritual oblivion. Hence in part the mythologically and psychopathologically important comparison of intoxication, intoxicating drink and sperm, soma and semen. Ascent = coitus is in this case a type for a quite comprehensive class of experience.

Marcinowski found in his analyses that the father in dream life often was a “symbol of an outlived, obsolete attitude.” (Z. Bl. f. Ps., II, 9.)

Other examples of types are the phallus, the sun and other religiously revered objects, if we regard them as does Jung (Wandl. u. Sym., Jb. ps. F., III-IV) as a symbol of the libido. [The concept of which is extended by Jung almost to Schopenhauer's Will.] The typical character of divine personalities is moreover quite clearly emphasized by Jung himself.

The snake, about whose significance as a “negative phallus,” etc. [developed in detail by Jung], we shall have more to say, can also be regarded as a typical image. Bull, cow and other animal forms are in mythology as in dreams typical transmutations, with unlimited possibility of intro-determination. Dogs are often in dreams the representations of animal propensities. The beast is often “la bête humaine” in the dreamer's own inner life. We have become acquainted with the terrible lions, the bears, etc., as father types; here we get a new perspective which makes clear the one-sidedness of our first conception.

Since psychoanalysis has found acceptation, many of its followers believe they are able to solve, with their work of analysis alone, all the psychological, esthetic and mythological problems that come up. We understand only half of the psychic impulses, as indeed we do all spiritual development, if we look merely at the root. We have to regard not merely whence we come but also whither we go. Then only can the course of the psyche be comprehended, ontogenetically as well as phylogenetically, according to a dynamic scheme as it were.

If we apply this fundamental principle to symbolism there develops therefrom the obligation to keep both visible poles in view, between which the advance of significance, the process of intro-determination is completed. (An externalization is also possible, yet the internalization or intro-determination must be regarded as the normal process.) [It corresponds namely to the process of education and progress of culture. This will soon be cleared up.] To the most general type belong then, without doubt, those symbols or frequently disguised images, concerning which we wondered before, that besides representing “titanic” tendencies, they are fitted to represent the anagogic. The solution of the riddle is found the instant we regard these images as types with a certain degree of intro-determination, as types for a few fundamental forces of the soul, with which we are all endowed, and whose typical symbols are for that reason of general applicability. [I will therefore call these types the human elementary [pg 252] types.] For example, if by psychoanalysis we deduce father and mother, etc., from some of the symbols appearing in dreams, we have in these representations of the psychic images, as the psychoanalyst calls them, in reality derived mere types whose meaning will change according to the ways of viewing them, somewhat as the color of many minerals changes according to the angle at which we hold them to the light. The actual father or mother, the experiences that surrounded them, were the material used in the formation of the types; they were external things even if important, while later the father, etc., emerging as symbol, may have significance as a type of the spiritual power of the very person in question; a spiritual power to be sure, which the person in question feels to be like a father for otherwise the father figure would not be suited for the symbol. And we can go so far as to call this spiritual power a father image. That should not however, mislead us into taking that real person, who in the individual case generally (though not always) has furnished the type, for the real or the most essential. The innermost lies in ourselves and is only fashioned and exercised upon persons of the external world.

So then we get for the typical symbol a double perspective. The types are given, we can look through them forward and backward. In both cases there will be distortions of the image; we shall frequently see projected upon each other, things that do not belong together, we shall perceive convergences [pg 253] at vanishing points which are to be ascribed only to perspective. I might for brevity's sake call the errors so resulting errors of superposition. The significance of this concept will, I hope, come to have still greater validity in psychoanalysis. [This error of superposition C. G. Jung attempts to unmask, when he writes: “As libido has a forward tendency, so in a way, incest is that which tends backward into childhood. It is not incest for the child, and only for the adult, who possesses a well constituted sexuality, does this regressive tendency become incest in that he is no longer a child, but has a sexuality that really no longer can suffer a regressive application.” (Jung, Psychology of the Unconscious.) It may moreover be remarked that Freud also is careful not to take the incest disclosed by psychoanalysis in too physical a sense.] This error of superposition is found not only in the view backward but in the forward view. So what I, as interpreter of mystical symbolism, may say about the possible development of the soul will be affected by this error of superposition. It is not in my power to correct it. In spite of everything, the treatment of symbolism from the two points of view must be superior to the onesided treatment; in order to approximate a fundamental comprehension, which to be sure remains an ideal, 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 work.

Looking back through the elementary types, we [pg 254] see the infantile images together with those non-moral origins that psychoanalysis discovers in us; looking forward we notice thoughts directed to certain goals that will be mentioned later. The elementary types themselves thanks to intro-determination represent however a collection of our spiritual powers, which we have first formed and exercised at the time that the images arose, and which are in their nature closely related to these images, indeed completely united with them as a result of the errors of superposition—this collection of powers, I say, accompanies us through our entire life and is that from which are taken the powers that will be required for future development. The objects or applications change, the powers remain almost the same. The symbolism of the material categories which depends on external things changes with them; but the symbolism of the functional categories, which reflects these powers remains constant. The types with their intro-determination belong to the functional categories; and so they picture the constant characters.

That experience to which the suggestions of symbolism (brought to verbal expression by means of introversion) point as to a possible spiritual development, corresponds to a religious ideal; when intensively lived out this development is called mysticism. [We can define mysticism as that religious state which struggles by the shortest way towards the accomplishment of the end of religion, the union with the divinity; or as an intensive cultivation of [pg 255] oneself in order to experience this union.] It presents itself if instead of looking backward we gaze forward from our elementary types to the beyond. But let us not forget that we can regard mysticism only as the most extreme, and therefore psychically the most internal, unfolding of