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

On this curiosity compare the psychological explanations of Pfister. (Frommigkeit G. Ludw. v. Zinzendorf.)

Returning to the previously mentioned “spiritual powers” I should mention that alchemy also attempts to include in a short schema the inventory of powers available for the Great Work. It uses different symbols for this purpose; one of the most frequent is the seven metals or planets. Whether I say with the astrologers that the soul (not the celestial spirit, which is derived from God) flowing in from the seven planets upon man, is therefore composed of their seven influences, or if with the alchemists I speak of the seven metals, which come together in the microcosm, it is of course quite the same, but expressed in another closely related symbol. The metals are, as we know, incomplete and have to be [pg 267] “improved” or “made complete.” That means we must sublimate our impulses.

“From the highest to the lowest everything rises by intermediate steps on the infinite ladder, in such manner that those pictures and images, as outgrowths of the divine mind, through subordinate divinities and demigods impart their gifts and emanations to men. The highest of these are: Spirit of inquiry, power of ruling and mastering self, a brave heart, clearness of perception, ardent affection, acuteness in the art of exposition, and fruitful creative power. The efficient forces of all these God has above all and originally in himself. From him they have received the seven spirits and divinities, which move and rule the seven planets, and are called angels, so that each has received his own, distinct from the rest. They share them again among the seven orders of demons subordinated to them, one under each. And these finally transmit them to men.” (Adamah Booz. Sieb. Grunds., p. 9 ff.)

In this enumeration the fundamental powers, whose partition varies exceedingly, already show a certain measure of intro-determination. If we wish to contrast their titanic with their anagogic aspect, we get approximately the following scheme, to which I add the familiar astrological characters of the seven planets.

[Freud is of the opinion that the original inquisitiveness about the sexual secret is abnormally transformed into morbid over subtlety; and yet can still furnish an impulsive power for legitimate thirst for knowledge.]

Beside the partition of the fundamental powers according to the favorite number seven, there are to be sure in alchemy still other schemata with other symbols. We must furthermore continually keep in mind that the symbols in alchemy are used in many senses.

In so far as the Constellations, as is often to be understood in the hermetic art, are fundamental psychic powers, it sounds just like psychoanalysis when Paracelsus expresses the view that in sleep the “sidereal” body is in unobstructed operation, soars up to its fathers and has converse with the stars.

With regard to intro-determination I must refer to my observations in the following sections on the extension of personality. 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 psyche, which adopts those external laws, that would make life practicable. In so far as deep conflicts do not hinder it, there arises by the operation of these laws a corresponding influence upon the propensities. [pg 269] Habit, however, can learn to carry a heavy yoke with love, even to make it the condition of life. I have just made the restriction: if conflicts do not hinder it; now usually these exist, even for the mystics; and the “Work” is above all directed toward their overcoming. For the annihilation of the opposition, the weapons aimed outward in the “titanic” phase must be turned inward; there and not outside of us is the conflict. [Here we see the actual intro-determination briefly mentioned above.]