A very interesting statement of one of our contemporaries is that any person, to one degree or another, is both a psychologist and a philosopher - they say, life forces him to. On the one hand, the main driving force of every person is the craving for knowledge, the desire to reach certain social heights, the desire to be wise in any everyday situations - and this is the philosophy of life. Hidden Symbolism of Alchemy and the Occult Arts by Herbert Silberer (great book club books txt) 📖
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We need not scent anything extraordinary behind these intro-determinations, as the scheme is here indeed only roughly sketched; they take place in each and every one of us, otherwise we should be mere beasts. Only they do not in every one of us rise to the intensity of the mystical life.
[pg 264]A more careful inquiry into the mechanism of the psychic powers in the development of mysticism, would show in greater detail how everything that happens is utilized toward intro-determination in the process of education. It would be interesting as an example to discover the application of the special senses to introversion and ascertain the fate of the sense qualities. It is quite remarkable what a prominent rôle tastes and smells often play in descriptions given by persons who have followed the path of mysticism. I mention the odor of sanctity and its opposite in the devilish, evil odor. The experimenter in magic Staudenmaier, who will be mentioned later, has established in his own case the coördination of his partial souls (personifications, autonomous complexes) to definite bodily functions and to definite organs. Certain evil, partial souls, which appear to him in hallucinations as diabolical goat faces, were connected with the function of certain parts of the lower intestine.
Mysticism stimulates a much more powerful sublimation of impulses than the conventional education of men. So it is not strange if intro-determination does not accomplish its desires quickly but remains fragmentary. In such unfortunate or fragmentary cases, the inward-determined powers show more than mere traces of their less refined past. The heroes of such miscarried mysticism appear as rather extraordinary saints. So, for instance, Count von Zinzendorf's warm love of the Savior has so much of the sensual flavor, with furthermore such [pg 265] decided perversities, that the outpourings of his rapture are positively laughable. Thus the pious man indulges his phantasy with a marked predilection for voluptuousness in the “Seitenhölchen” (Wound in the Side) in Jesus' body and with an unmistakable identification of this “cleft” with the vulva.
Examples of the poetical creations of Zinzendorf and his faithful followers are given:
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.
Destroying (castration). [Symbol: Saturn] Introversion. Mastery. [Symbol: Jupiter] Mastery of oneself. Love of combat. [Symbol: Mars] Warring against oneself. Libido. [Symbol: Sol] Sublimated libido. Sexual life, incest. [Symbol: Venus] Regeneration. Hypercriticism, fussing. [Symbol: Mercury] Knowledge. Joy in change; Improvement. [Symbol: Luna] Changing oneself.[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.]
Introversion is no child's play. It leads to abysses, by which we may be swallowed up past recall. Whoever submits to introversion arrives at a point where two ways part; and there he must come to a decision, than which a more difficult one cannot be conceived. The symbol of the abyss, of the parting of the ways, both were clearly contained in our parable. The occurrence of the similar motive in myths and fairy tales is familiar. 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 errors. One more wrong step and all would have been lost.
Introversion accordingly presents two possibilities, either to gain what the mystic work seeks, or to lose oneself.
In introversion the libido sinks into “its own depths” (a figure that Nietzsche likes to use), and [pg 270] finds there below in the shadows of the unconscious, the equivalent for the world above which it has left, namely the world of phantasy and memories, of which the strongest and most influential are the early infantile memory images. It is the child's world, the paradise of early childhood, from which a rigorous law has separated us. In this subterranean realm slumber sweet domestic feelings and the infinite hopes of all “becoming.” Yet as Mephistopheles says, “The peril is great.” This depth is seducing: it is the “mother” and—death. If the libido remains suspended in the wonder realm of the inner world the man has become but a shadow for the world above. He is as good as dead or mortally ill; if the libido succeeds however in tearing itself loose again and of pressing on to the world above, then a miracle is revealed; this subterranean journey has become a fountain of youth for it, and from its apparent death there arises a new productiveness. This train of thought is very beautifully contained in an Indian myth: Once on a time Vishnu absorbed in rapture (introversion) bore in this sleep Brahma, who enthroned on a lotus flower, arose from Vishnu's navel and was carrying the Vedas, eagerly reading them. (Birth of creative thought from introversion.) Because of Vishnu's rapture, however, a monstrous flood overcame the world (swallowing up through introversion, symbolizing the danger of entering into the mother of death). A demon profiting by the danger, stole the vedas from Brahma and hid them in the deep. (Swallowing [pg 271] of the libido.) Brahma wakes Vishnu and he, changing into a fish, dived into the flood, battled with the demon (dragon fight), conquered him and brought the vedas up again. (Prize attained with difficulty.) (Cf. Jung, Psychology of the Unconscious.)
The marvel of the invigoration that can be attained in the successful issue of introversion
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