Classic Audiobook Collection - Psychology of the Unconscious by Carl Gustav Jung ~ Full Audiobook [science]

Starting point is 00:00:00 Psychology of the Unconscious by Carl Jung, Section 1. An introduction to psychoanalysis and analytic psychology. When Professor Freud of Vienna made his early discoveries in the realm of the neuroses and announced that the basis and origin of the various symptoms grouped under the terms hysteria and neuroses lay in unfulfilled desires and wishes, unexpressed and unknown to the patient for the most part, and concerned chiefly with the sexual instinct, it was not realized what far-reaching influence this unpopular and bitterly attacked theory would exert on the understanding of human life in

Starting point is 00:00:50 general. For this theory has so widened in its scope that its application has now extended beyond a particular group of pathologic states. It has, in fact, led to a new evaluation of the whole conduct of human life. A new comprehension has developed which explains those things which formerly were unexplained. And there is offered an understanding not only of the symptoms of neurosis and the phenomena of conduct, but the product of the mind as expressed in myths and religions. This amazing growth has proceeded steadily in an ever-widening fashion despite opposition, as violent as any of which we have knowledge in the past.

Starting point is 00:01:34 The criticism originally directed towards the little understood and much-disliked sexual conception now includes the further teachings of a psychology, which, by the application to it, of such damning phrases as mystical, metaphysical, and sacrilegious, is condemned, as unscientific. To add to the general confusion and misunderstanding surrounding this new school of thought, there has arisen a division amongst the leaders themselves so that there now exist two schools led respectively by Professor Sigmund Freud of Vienna and Dr. Carl Jung of Zurich referred to in the literature as the Vienna School and the Zurich school. It is very easy to understand that criticism and opposition should develop against a psychology so difficult

Starting point is 00:02:29 of comprehension and so disturbing to the ideas which have been held by humanity for ages, a psychology which furthermore requires a special technique, as well as an observer trained to recognize and appreciate in psychological phenomena a verification of the statement that there is no such thing as chance, and that every act and every expression has its own meaning determined by the inner feelings and wishes of the individual. It is not a simple matter to come out boldly and state that every individual is to a large extent the determiner of his own destiny, for only by poets and philosophers has this idea been put forth, not by science.

Starting point is 00:03:12 And it is a brave act to make this statement with full consciousness of all its meaning and to stand ready to prove it by scientific reasoning and procedure. developed entirely through empirical investigation and through an analysis of individual cases, Freudian psychology seems particularly to belong to that conception of Max Mueller's that an empirical acquaintance with facts rises to a scientific knowledge of facts as soon as the mind discovers beneath the multiplicity of single productions the unity of an organic system. Psychoanalysis is the name given to the method devoutes.

Starting point is 00:03:52 for reaching down into the hidden depths of the individual to bring to light the underlying motives and determinants of his symptoms and attitudes and to reveal the unconscious tendencies which lie behind actions and reactions and which influence development and determine the relations of life itself. The result of digging down into the hidden psyche has been to produce a mass of material from below the threshold of consciousness so astonishing. and disturbing and outer relation with the previously held values as to arouse in anyone unfamiliar with the process the strongest antagonism and criticism. Although originally studied only as a therapeutic method for the sick, it was soon realized, through an analysis of normal people, how slight were the differences in the content of the unconscious of the sick

Starting point is 00:04:46 and of the normal? The differences observed were seen to be rather in the reactions to life and to the conflicts produced by contending forces in the individual. These conflicts, usually not fully perceived by the individual, and having to do with objectionable desires and wishes that are not in keeping with the conscious idea of self, produce marked effects which are expressed either in certain opinions, prejudices, attitudes of conduct, faulty actions are in some definite pathologic symptom.

Starting point is 00:05:20 As Dr. Jung says, he who remains, remains healthy has to struggle with the same complexes that cause the neurotic to fall ill. In a valuable book called The Neighbor, written by the late professor in Scheler of Harvard University, there occurs this very far-reaching statement. It is hardly too much to say that all the important errors of conduct, all the burdens of men or of societies, are caused by the inadequacies in the association of the primal animal emotions with those mental powers between the human have been so rapidly developed in mankind. This statement reached by a process of reasoning and a method of thought and study

Starting point is 00:05:59 entirely different from psychoanalysis, nevertheless so completely expresses in brief form the very basis of the postulates developed through psychoanalysis that I quote it here. Such a statement made in the course of a general examination of human relations does not arouse opposition nor seem to be so difficult of acceptance. it appears to be the individual application of these conceptions that has roused such bitter antagonism and violent denunciations. Rightly understood and used, psychoanalysis may be compared to surgery, for psychoanalysis

Starting point is 00:06:37 stands in the same relation to the personality as surgery does to the body, and they aim at parallel results. It is well to recognize that in that last analysis, nature is the real physician, the healer of wounds, but prior to the development of our modern asepsy's and surgical technique, the healing produced by nature was most often of a very faulty and imperfect type. Hidious scars, distorted and crippled limbs, with functions impaired or incapacitated, resulted from the wounds or else nature was unable to cope with the hurt and the injured one succumbed. Science has been steadily working for centuries with the aim of understanding nature and finding

Starting point is 00:07:19 means to aid and cooperate with her so that healing could take place with the least possible loss of function or permanent injury to the individual. Marvelous results have rewarded these persistent efforts, as the brilliant achievements of surgery plainly indicate. Meantime, however, little thought was given to the possibility of any scientific method being available to help man overcome the wounds and conflicts taking place in his soul, hurts which retarded his development and progress, as a personality and which frequently in the struggle resulted in physical pains and symptoms

Starting point is 00:07:55 of the most buried character. That was left solely to religion and metaphysics. Now, however, this same assistance that surgery has given to the physical body, psychoanalysis attempts to give to the personality, that it cannot always succeed, is as much to be expected, and more than that surgery does not always succeed for the analytic work requires much of the individual. No real result can be attained if he has not already developed a certain quality of character and intelligence, which makes it possible for him to submit himself to a facing of his naked soul and to the pain and suffering which this often entails. Here, as in, no other relation in life, an absolute truth and an absolute honesty are the only basis of action, since deception of any kind deceives no one but the individual himself and acts as a boomerang,

Starting point is 00:08:49 defeating his own aims. Such deep searching and penetrating into the soul is not something to be undertaken lightly, nor to be considered a trivial or simple matter, and the fact is that where a strong compulsion is lacking, such a sickness or a situation too difficult to meet, much courage is required to undertake it. In order to understand this psychology, which is pervading all realms of thought and seems destined to be a new psychological philosophical system for the understanding and practical advancement of human life, it will be necessary to go somewhat into detail regarding its development and presence status, for in this new direction lies its greatest value and its greatest danger. The beginnings of this work were first published in 1895 in a book

Starting point is 00:09:37 entitled Studi on Uber Hysteris and contained the joint investigations into hysteria of Dr. Brewer of Vienna and his pupil Dr. Sigmund Freud. The results of their investigations seemed show that the various symptoms grouped under the title of hysteria were the result of emotionally colored reminiscences which, all unknown to the conscious waking self, were really actively expressing themselves through the surrogate form of symptoms, and that these experiences, although forgotten by the patient, could be reproduced and the emotional content discharged. Hypnosis was the means used to enable the physician to penetrate deeply into the forgotten memories, for it was found through hypnosis that these lost incidents and circumstances were not really lost at all, but only dropped from consciousness and were capable of being revived when given the proper stimuli.

Starting point is 00:10:30 The astonishing part about it was that with the revival of these memories and their accompanying painful and disturbing emotions, the symptoms disappeared. This led naturally to the conclusion that these symptoms were dependent upon some emotional disturbance or psychic trauma, which had been inadequately expressed, and that in order to cure the patient, one merely had to establish the connection between the memory and the emotions which properly belonged to it, letting the emotion work itself out through a reproduction of the forgotten scene. With further investigation, Freud found that hypnosis was unnecessary for the revival of the forgotten experiences and that it was possible to obtain the lost emotional material in the conscious and normal state. For this purpose, the patient was encouraged to assume a passive, non-critical, attitude and simply let his thoughts flow, speaking of whatever came into his mind holding

Starting point is 00:11:23 nothing back. During this free and easy discussion of his life and conditions directed by the law of association of ideas, reference was invariably made to the experiences or thoughts which were the most effective and disturbing elements. It was seen to be quite impossible to avoid this indirect revelation because of the strength of the emotions surrounding these ideas and the effect of the conscious wish to repress unpleasant feelings. This important group of ideas or impressions with the feelings and emotions clustered around them, which are betrayed through this process, was called by Jung, a complex. However, with the touching of the complex, which always contains feelings and emotions, so painful or unpleasant as to be unacceptable to consciousness, and which are therefore repressed

Starting point is 00:12:10 and hidden, great difficulties appeared. For very often the patient came to a sudden stop, and could apparently recall nothing more. Memory gaps were frequent, relations, twisted, etc. Evidently, some force banished these memories so that the person was quite honest in saying that he could remember nothing or that there was nothing to tell. This kind of forgetfulness was called repression and is the normal mechanism by which nature protects the individual from such painful feelings as are caused by unpleasant and unacceptable experiences and thoughts, the recognition of his egoistic nature and the often quite unbearable conflict of his weaknesses with his feelings of idealism. At this early time, great attention was given towards developing a technique which would render more easy the reproduction of these forgotten memories,

Starting point is 00:12:59 for with the abandonment of hypnosis, it was seen that some unknown active force was at work which not only banished painful memories and feelings, but also prevented their return. This was called resistance. This resistance was found to be the important mechanism which interfered with a free flow of thought and produced the greatest difficulty in the further conduct of the analysis. It appeared under various guises and frequently manifested itself in intellectual objections based on reasoning ground, in criticism directed towards the analyst or in criticism of the method itself, and finally often in a complete blocking of expression so that until the resistance was broken, nothing more could be produced.

Starting point is 00:13:42 It was necessary then to find some aid by which these resistances could be overcome, and the repressed memories and feelings revived and set free, for it was proven again and again that even though the person was not at all, aware of concealing within himself some emotionally disturbing feeling or experience with which his symptoms were associated, yet such was the fact and that, under proper conditions, this material could be brought into consciousness. This realm where these unknown but disturbing emotions were hidden was called the unconscious, the unconscious also being a name used arbitrarily to indicate all that material of which

Starting point is 00:14:18 the person is not aware at the given time, the not conscious. This term is used very loosely in Freudian psychology, and is not intended to provoke any academic discussion, but to conform strictly to the dictionary classification of a negative concept which can neither be described nor defined. To say that an idea or feeling is unconscious merely means to indicate that the individual is unaware at that time of its existence or that all the material of which he is unaware at a given time is unconscious. With the discovery of the significance in relation to hysteria of these varied experiences

Starting point is 00:14:57 and forgotten memories, which always led into the erotic realm and usually were carried far back into early childhood, the theory of an infantile sexual trauma as a cause of this neurosis developed, contrary to the usual belief that children have no sexuality, and that only at puberty does it suddenly arise. It was definitely shown that there was a very marked kind of sexuality among children of the most tender years, entirely instinctive and capable of producing a grave effect on the entire later life. However, further investigations carried into the lives of normal people disclosed quite as many psychic and sexual traumas in their early childhood as in the lives of the patients. Therefore, the conception of the infantile sexual trauma, as the etiological

Starting point is 00:15:44 factor was abandoned in favor of the infantilism of sexuality itself. In other words, it was soon realized that many of the sexual traumas which were placed in their early childhood by these patients did not really exist except in their own fantasies and probably were produced. as a defense against the memories of their own childish sexual activities. These experiences led to a deep investigation and to the nature of the child's sexuality and developed the ideas which Freud incorporated in a work called three contributions to the sexual theory.

Starting point is 00:16:18 He found so many variations and manifestations of sexual activity, even among young children, that he realized that this activity was the normal, although entirely unconscious, expression, of the child's developing life, and while not comparable to the adult sexuality, nevertheless produced a very definite influence and effect on the child's life. These childish expressions of this instinct, he called polymorphous perverse, because in many ways they resembled in the various abnormalities called perversions

Starting point is 00:16:50 when found among adults under certain conditions. In the light of these additional investigations, Freud was led to change his formulation, for instead of the symptoms of the neurotic patient being due to definite sexual experiences, they seem to be determined by his reactions towards his own sexual constitution, and the kind of repression to which these instincts were subjected. Perhaps one of the greatest sources of misunderstanding and difficulty in this whole subject lies in the term sexuality. For Freud's conception of this is entirely different from that of the popular sense. He conceived sexuality to be practically successful.

Starting point is 00:17:28 synonymous with the word love, and to include under this term all those tender feelings and emotions which have had their origin in a primitive erotic source, even if now their primary aim is entirely lost and another substituted for it. It must also be borne in mind that Freud strictly emphasizes the psychic side of sexuality and its importance as well as the somatic expression. Therefore, to understand Freud's theorist, his very broad conception of the term sexual must never be forgotten. Through this careful investigation of the psychic life of the individual, the tremendous influence and importance of fantasy-making for the fate was definitely shown. It was discovered that the indulgence in daydreams and fantasies was practically universal,

Starting point is 00:18:13 not only among children, but among adults, that even whole lives were being lived out in a fantastic world created by the dreamer, a world wherein he could fulfill all those wishes and desires which were found to be too difficult or impossible to satisfy in the world of reality. Much of this fantasy thinking was seen to be scarcely conscious, but arose from unrealized wishes, desires, and strivings, which could only express themselves through veiled symbols in the form of fantastic structures, not understood nor fully recognized. Indeed, it is perhaps one of the most common human experiences to find queer thoughts,

Starting point is 00:18:48 undesired ideas and images forcing themselves upon one's attention to such an extent, that the will has to be employed to push them out of mind. It is not unusual to discover long-forgotten impressions of childhood, assuming a fantastic shape and memory, and dwelt upon as though they were still of importance. This material afforded a rich field for the searches into the soul, for through the operation of the law of association of ideas, these fantastic products traced back to their origin,

Starting point is 00:19:17 revealed the fact that instead of being meaningless or foolish, they were produced by a definite process, and arose from distinct wishes and desires, which unconsciously veil themselves in these mysterious forms and pictures. It is conceded that the most completely unconscious product of an individual is his dream, and therefore Professor Freud turned his attention from fantasies and daydreams to the investigation of the nightly dreams of his patients to discover whether they would throw light upon the painful feelings and ideas

Starting point is 00:19:47 repressed out of consciousness and therefore inaccessible to direct revelation. This brilliant idea soon led to a rich fruiting, for it became evident that contrary to the usual conception that the dream is a fantastic and absurd jumble of heterogeneous fragments having no real relation to the life of the individual, it is full of meaning. In fact, it is usually concerned with the problem of life most pressing at the time, which expresses itself not directly but in symbolic form so as to be unrecognized, In this way, the individual gains and expression and fulfillment of his unrealized wish or desire. This discovery of the symbolic nature of the dream and the fantasy was brought about entirely through the associative method

Starting point is 00:20:31 and developed empirically through investigations of the dreams of many people. In this manner, it became evident that certain ideas and objects, which recurred again and again, in the dreams and fantasies of different people, were definitely associated with certain unconscious or unrecognized wishes and desires, and were repeatedly used by the mind to express these meanings, where a direct form was repressed and unallowed. Thus, certain dream expressions and figures were in a general way, considered to be rather definite symbols of these repressed ideas and feelings found in the unconscious.

Starting point is 00:21:02 Through a comparative and parallel study, it soon appeared that there was a similar mechanism at work in myths and fairy tales, and that the relationship between the dreams and fantasies of an individual and the myths and folk tales of a people was so close that Abraham could say that the myth is a fragment of the infantile, so life of the race and the dream is the myth of the individual. Thus, through relating his dreams, the patient himself furnished the most important means of gaining access to the unconscious and disturbing complexes, with which his symptoms were connected. Besides the dream analysis, the patient furnished other means of revelation of his complexes,

Starting point is 00:21:41 his mannerisms and unconscious acts, his opening remarks to his physician, his emotional reaction, to certain ideas, in short, the whole behavior and verbal expressions of the individual reveal his inner nature and problems. Through all this work, it became clear that in the emotional nature lay the origin, not only of the various nervous illnesses themselves, but also of their isolated symptoms and individual idiosyncrasies and peculiarities, which are the part of all humanity, and that the pathogenic cause of the disturbances lies not in the ignorance of individuals, but in those inner resistances, which are the underlying basis of this ignorance. Therefore, the aim of the therapy became not merely the relief of the ignorance, but the searching out and combating of these resistances.

Starting point is 00:22:28 It becomes evident from even this brief description of the analytic procedure that we are dealing with a very complex and delicate material and with the technique which needs to make definite use of all influences available for the help of the patient. It has long been recognized that the relation established with, between physician and patient has a great effect upon the medical assistance which he is able to render. In other words, if a confidence and personal regard developed in the patient towards the physician, the latter's advice was just so much more efficacious.

Starting point is 00:22:58 This personal feeling has been frankly recognized and made of distinct service in psychoanalytic treatment under the name of transference. It is through the aid of this definite relationship, which must be established in the one being analyzed towards the analyst that it is possible to deal with the unconscious and organized resistances, which so easily blind the individual and render the acceptance of the new valuations very difficult to the raw and sensitive soul. Freud's emphasis upon the role of the sexual instinct in the production of the neurosis, and also in its determining power upon the personality of the normal individual,

Starting point is 00:23:35 does not imply that he does not also recognize other determinants at the root of human conduct, as for, instance, the instinct for preservation of life and the ego principle itself. But these motives are not so violently forbidden and repressed as the sexual impulse, and therefore because of that repressive force and the strength of the impulse, he considers this primary in its influence upon the human being. The importance of this instinct upon human life is clearly revealed by the great place given to it under the name of love in art, literature, poetry, romance, in all beauty from the beginning of recorded time.

Starting point is 00:24:12 Viewed in this light, it cannot seem extraordinary that a difficulty or disturbance in this emotional field should produce such far-reaching consequences for the individual. The sexual impulse is often compared with that of hunger, and this craving and need lying in all humanity is called by Freud, libido. End of Section 1, Section 2, of Psychology of VIII.

Starting point is 00:24:44 the unconscious by Carl Jung. This Librivox recording is in the public domain. Section 2. The Oedipus Problem With further investigations into the nature of the repressed complexes, a very astonishing situation was revealed. The parental influence on children is something so well recognized and understood that to call attention to it sounds much like a banality. However, here an extraordinary discovery was made for in tracing out the feelings and emotions of adults.

Starting point is 00:25:24 It became evident that this influence was paramount not only for children but for adults as well, that the entire direction of lives was largely determined quite unconsciously by the parental associations and that although adults, the emotional side of their nature was still infantile in type and demanded unconsciously the infantile or childish relations. Freud traces out the commencement of the infantile attachment for the parents in this wise. In the beginning the child derives its first satisfaction and pleasure from the mother in the form of nutrition and care for its wants. In this first act of suckling, Freud sees already a kind of sexual pleasure, for he,

Starting point is 00:26:12 apparently identifies the pleasure principle and the sexual instinct, and considers that the former is primarily rooted in the latter. At this early time commence such various infantile actions unconnected with nutrition as thumb-sucking, various movements of the body, as rubbing, boring, pulling, and other manifestations of a definite interest in its own body, a delight in nakedness, the pleasure exhibited in inflicting pain on some object and its opposite, the pleasure from receiving pain. All of these afford the child pleasure and satisfaction, and because they seem analogous to certain perversions in adults, they are called by Freud, the polymorphous, perverse sexuality of childhood. The character of these instinctive actions which have nothing to do

Starting point is 00:27:06 with any other person and through which the child attains pleasure from its own body, caused Freud to turn this phase of life as auto-erotic after Havlock Ellis. However, with the growth of the child, there is a parallel development of the psychic elements of its sexual nature, and now the mother, the original object of its love, primarily determined by its helplessness and need, acquires a new valuation. The beginnings of the need for a love object to satisfy the craving or libido of the child are early in evidence, and, following along sex lines in general, the little son prefers the mother and the daughter the father after the usual preference of the parents. At this early time, children feel deeply the enormous importance of their parents,

Starting point is 00:27:55 and their entire world is bounded by the family circle. All the elements of the ego which the child possesses, have now become manifest, love, jealousy, curiosity, hate, etc., and those instincts are directed in the greatest degree towards the objects of their libido, namely the parents. With the growing ego of the child, there is a development of strong wishes and desires demanding satisfaction, which can only be gratified by the mother.

Starting point is 00:28:24 Therefore there is aroused in the small son, the feeling of jealousy and anger towards the father, in whom he sees arrival for the affection of the mother and whom he would like to replace. This desire in the soul of the child, Floyd calls the Oedipus complex in recognition of its analogy to the tragedy of King Oedipus, who was drawn by his fate to kill his father

Starting point is 00:28:45 and win his mother for a wife. Freud presents this as the nuclear complex of every neurosis. At the basis of this complex, some trace of which can be found in every person, Freud sees a definite incest wish towards the mother, which only lacks the quality of consciousness. Because of moral reactions, this wish is quickly subjected to repression through the operation of the incest barrier,

Starting point is 00:29:11 a postulate he compares to the incest taboo found among inferior peoples. At this time, the child is beginning to develop its typical sexual curiosity expressed in the question, where do I come from? The interest and investigation of the child into this problem, aided by observations and deductions from various, actions and attitudes of the parents who have no idea of the watchfulness of the child lead him because of his imperfect knowledge and immature development into many false theories and ideas of birth. These infantile sexual theories are held by Freud to me determinative

Starting point is 00:29:49 in the development of the child's character and also for the contents of the unconscious as expressed in a future neurosis. These various reactions of the child and his sexual curiosity, are entirely normal and unavoidable, and if his development proceeds in an orderly fashion, then at the time of definite object choice, he will pass smoothly over from the limitations of the family attachment out into the world and find therein his independent existence. However, if the libido remains fixed on the first chosen object, so that the growing individual is unable to tear himself loose from these familial ties, then the ancestral bond is deepened with the developing sexual instinct

Starting point is 00:30:33 and its accompanying need of a love object and the entire future of the young personality endangered. For with the development of the incestuous bond, the natural repressions deepen because the moral censor cannot allow these disturbing relations to become clear to the individual. Therefore, the whole matter is repressed more deeply into the unconscious and even a feeling of positive enmity and repulsion towards the parents. is often developed in order to conceal and overcompensate for the impossible situation actually present.

Starting point is 00:31:06 This persistence of the attachment of the libido to the original object and the inability to find in this a suitable satisfaction for the adult need interferes with the normal development of the psychosexual character, and it is due to this that the adult retains that infantilism of sexuality which plays so great a role in determining the instability of the emotional life, which so frequently leads into the definite neuroses. These were the conclusions reached and the ground on which Freudian psychology rested regarding the etiology of the neurosis and the tendencies underlying normal human mechanisms

Starting point is 00:31:44 when Dr. Carl Jung, the most prominent of Freud's disciples and the leader of the Zurich school found himself no longer able to agree with Freud's findings in certain particulars, although the phenomena which Freud observed and the technique of psychoanalysis developed by Freud were the material on which Jung worked and the value of which he clearly emphasizes. The differences which have developed lay in his understanding and interpretation of the phenomena observed. Beginning with conception of libido itself as a term used to connote sexual hunger and craving, albeit the meaning of the word sexual was extended by Freud to embrace a much wider

Starting point is 00:32:23 significance than common usage has assigned it. Jung was unable to confine himself to this limitation. He conceived this longing, this urge, or push of life as something extending, beyond sexuality, even in its wider sense. He saw in the term libido a concept of unknown nature, comparable to Berkson's Elan Vital, a hypothetical energy of life which occupies itself not only in sexuality, but in various physiological and psychological manifestations, such as growth, development, hunger, and all the human activities and interests. This cosmic energy or urge manifested in the human being, he calls libido and compares it with the energy of physics, although recognizing in common with Freud as well, as with many others,

Starting point is 00:33:08 the primal instinct of reproduction as the basis of many functions and present-day activities of mankind no longer sexual and character, he repudiates the idea of still calling them sexual, even though their development was a growth originally out of the sexual. Sexuality in its various manifestations, Jung sees as most important channels, occupied by libido, but not the exclusive ones through which libido flows. This is an energetic concept of life, and from this viewpoint, this hypothetical energy of life where libido is a living power used instinctively by man in all the automatic processes of his functioning,

Starting point is 00:33:47 such very processes being but different manifestations of this energy. By virtue of its quality of mobility and change, man, through his understanding and intelligence, has the power consciously to direct and use his libido indefinite and desired ways. In this conception of Jung, will be seen an analogy to Bergson, who speaks of this change, this movement and becoming,

Starting point is 00:34:11 this self-creation, call it what you will, as the very stuff and reality of our being. In developing the essence, energetic conception of libido and separating it from Freud's sexual definition, Jung makes possible the explanation of interest in general and provides a working concept by which not only the specifically sexual, but the general activities and reactions of man can't be understood. If a person complains of no longer having interest in his work or of losing interest in his surroundings, then one understands that his libido is withdrawn from this object and that,

Starting point is 00:34:42 in consequence, the object itself seems no longer attractive, whereas as a matter of fact the object itself is exactly the same as formally. In other words, it is the libido that we bestow upon an object that makes it attractive and interesting. The causes for the withdrawal of libido may be various and are usually quite different from those that the persons offer in explanation. It is the task of psychoanalysis to discover the real reasons which are usually hidden and unknown. On the other hand, when an individual exhibits an exaggerated interest or places an over-emphasis upon an idea or situation, then we know there is too much libido here, and that we may find, as a consequence, a corresponding depletion elsewhere.

Starting point is 00:35:25 This leads directly into the second point of difference between Jung's views and those of Freud. This is concerned with those practically universal childish manifestations of sexuality called by Freud polymorphous perverse because of their similarity to those abnormalities of sexuality which occur in adults and are called perversions. Jung takes exception to this viewpoint. He sees in the various manifestations of childhood, the precursors or forerunners of the later fully developed sexuality, and instead of considering them perverse,

Starting point is 00:35:57 he considers them preliminary expressions of sexual coloring. He divides human life into three stages, the first stage up to about the third or fourth year. Generally speaking, he calls the pre-sexual stage, for there he sees the libido or life energy occupied chiefly in the function of nutrition and growth, and he draws an analogy between this period and that of the caterpillar stage of the butterfly. The second stage includes the years from this time until puberty,

Starting point is 00:36:22 and this he speaks of as the pre-puberto stage. The third period is that from puberty onward and can be considered the time of maturity. It is in the earliest stage, the period of which varies greatly in different individuals that are fully inaugurated, those various manifestations which have so marked a sexual coloring, that there can be no question of their relationship, although at that time sexuality and the adult meaning of the word does not exist. Ewing explains the polynorphism of these phenomena as arising from a gradual movement of the libido from exclusive service in the function of nutrition into new avenues,

Starting point is 00:36:57 which successively open up with the development of the child until the final inauguration of the sexual function proper at puberty. Normally these childish bad habits are gradually relinquished until the libido is entirely withdrawn from these immature phases, and with the ushering in a puberty for the first time, appears in the form of an undifferentiated sexual primitive power, clearly forcing the individual towards division, budding, etc. However, if in the course of its movement from the function of nutrition to the sexual function, the libido is arrested or retarded at any phase, then a fixation may result creating a disturbance in the harmony of the normal development, for although the libido is retarded and remains clinging to some childish manifestation. Time goes on, and the physical

Starting point is 00:37:44 growth of the child does not stand still. Soon a great contrast is created between the infantile manifestations of the emotional life and the needs of the more adult individual, and the foundation is thus prepared for either the development of a definite neurosis or else for those weaknesses of character or symptomatic disturbances which are not sufficiently serious to be called a neurosis. One of the most active and important forms of childish libido occupation is in fantasy making. The child's world is one of imagery and make-believe where he can create for himself. That's satisfaction and enjoyment which the world of reality so often denies. As the child grows and real demands of life are made upon him, it becomes increasingly necessary

Starting point is 00:38:26 that his libido be taken away from his fantastic world and used for the required adaptation to reality needed by his age and condition until finally for the adult the freedom of the whole libido is necessary to meet the biological and cultural demands of life. Instead of thus employing the libido in the real world, however, certain people never relinquished the seeking for satisfaction in the shadowy world of fantasy, and even though they make certain attempts at adaptation, they are halted and discouraged by every difficulty and obstacle in the path of life and are easily pulled back into their inner psychic world. This condition is called a state of introversion. It is concerned with the past and the reminiscences which belong there to. Situations and experiences which should have been completed and finished long ago are still dwelt upon and lived with. Images and matters which were once important but which normally have no significance for their later age are still actively influencing their present lives.

Starting point is 00:39:25 The nature and character of these fantasy products are legion and are easily recognized in the emotional attitudes and pretensions. the childish illusions and exaggerations, the prejudices and inconsistencies which people express in manifold forms. The actual situation is inadequately faced. Small matters are reacted towards an exaggerated manner or else a frivolous attitude is maintained where real seriousness is demanded. In other words, there is clearly manifested in inadequate psychic adaptation towards reality, which is quite to be expected from the child but which is very discordant in the adult. The most important of these past influences is that of the parents, because they are the first objects of the developing childish love and afford the first satisfaction and pleasure to the child, they become the models for all succeeding efforts, as Freud has worked out. This he called the nuclear or root complex because this influence was so powerful it seemed to be the determining factor in all later difficulties in the life of the individual.

Starting point is 00:40:25 In this phase of the problem lies the third great difference between Jung's, interpretation of the absurd phenomena and that of Freud, Jung definitely recognizes that there are many neurotic persons who clearly exhibited in their childhood the same neurotic tendencies that are later exaggerated. Also, that an almost overwhelming effect on the destiny of these children is exercised by the influence of the parents, the frequent over-anxiety or tenderness, the lack of sympathy or understanding, in other words the complexes of the parent reacting upon the child, and producing in him, love, admiration, fear, distrust, hate, revolt. The greater the sensitiveness and impressionability of the child,

Starting point is 00:41:08 the more he will be stamped with the familial environment, and the more he will unconsciously seek to find again in the world of reality, the model of his own small world, with all the pleasures and satisfactions or disappointments and unhappinesses with which it was filled. This condition to be sure is not a recognized or a conscious one for the individual may think himself perfectly free from this past influence, because he is living in the real world, and because actually there is a great difference between the present conditions and that of his childish past.

Starting point is 00:41:41 He sees all this intellectually, but there is a wide gap between the intellectual grasp of a situation and the emotional development, and it is the latter realm wherein lies the disharmony. However, although many ideas and feelings are connected with the parents, analysis reveals very often that they are only subjective and that in reality they bear little resemblance to the actual past situation. Therefore, Jung speaks no longer of the real father and mother, but uses the term imago or image to represent the father or mother because the feelings and fantasies frequently do not deal with the real parents

Starting point is 00:42:17 but with the distorted and subjective image created by the imagination of the individual. Following this distinction, Jung sees in the Oedipus complex, of Freud only a symbol for the childish desire towards the parents and for the conflict which this craving evokes and cannot accept the theory that in this early stage of childhood, the mother has any real sexual significance for the child. The demands of the child upon the mother, the jealousy so often exhibited, are at first connected with the role of the mother as protector, caretaker, and supplier of nutritive wants, and only later with a germinating eroticism does the child's love become at

Starting point is 00:42:55 mixed with the developing sexual quality. The chief love objects are still the parents, and he naturally continued to seek him to find in them satisfaction for all his desires. In this way, the typical conflict is developed, which in the son is directed towards the father and in the daughter towards the mother. This jealousy of the daughter towards the mother is called the Electra complex from the myth of Electra who took revenge on her mother for the murder of the husband because she was in this way deprived of her father. Normally as puberty is attained, the child gradually becomes more or less,

Starting point is 00:43:29 freed from his parents, and upon the degree in which this is accomplished, depends his health and future well-being. This demand of nature upon the young individual to free himself from the bonds of his childish dependency and defined in the world of reality his independent existence is so imperious and dominating that it frequently produces in the child the greatest struggles and severest conflicts

Starting point is 00:43:51 the period being characterized symbolically as a self-sacrifice by Jung. It frequently happens that the young person is so closely bound in the family relations that it is only with the greatest difficulty that he can attain any measure of freedom and then only very imperfectly so that the libido sexualis can only express itself in certain feelings and fantasies which clearly reveal the existence of the complex until then entirely hidden and unrealized. Now commences the secondary struggle against the unfilial and immoral feelings, with a consequent development of intense resistances expressing themselves in irritation, anger, revolt, and antagonism

Starting point is 00:44:33 against the parents, or else in an especially tender, submissive, and yielding attitude, which overcompensates for the rebellion and reaction held within. This struggle and conflict gives rise to the unconscious fantasy of self-sacrifice, which really means the sacrificing of the childish tendency. and love type in order to free libido, for his nature demands that he attain the capacity for the accomplishment of his own personal fulfillment, the satisfaction of which belongs to the developed man and woman. This conception has been worked out in detail by Jung in the book which is herein presented to English readers. We now come to the most important of Jung's conceptions

Starting point is 00:45:14 in that it bears practically upon the treatment of certain types of the neuroses and stands theoretically in direct opposition to Freud's hypothesis, while recognizing fully the influence of the parents and of the sexual constitution of the child, Jung refuses to see in this infantile past the real cause for the later development of the illness. He definitely places the cause of a pathogenic conflict in the present moment and considers that in seeking for the cause in the distant past, one is only following the desire of the patient, which is to withdraw himself as much as possible from the present important period. The conflict is produced by some important task or duty, which is essentially biologically and practically for the fulfillment of the ego of the

Starting point is 00:45:59 individual, but before which an obstacle arises from which he shrinks and thus halted cannot go on. With this interference in the path of progression, libido is stored up and a regression takes place whereby there occurs a reanimation of past ways of libido occupation, which were entirely normal to the child, but which for the adult are no longer of value. These regressive infantile desires and fantasies now alive and striving for satisfaction are converted into symptoms, and in these surrogate forms obtain a certain gratification, thus creating the external manifestations of the neurosis. Therefore, Jung does not ask from what psychic experience or a point of fixation in childhood

Starting point is 00:46:44 the patient is suffering, but what is the present duty or task? he is avoiding or what obstacle in his life's path he is unable to overcome? What is the cause of his regression to past psychic experiences? Following this theory, Jung expresses the view that the elaborate fantasies and dreams produced by these patients are really forms of compensation or artificial substitutes for the unfulfilled adaptation to reality. The sexual content of these fantasies and dreams is only apparently and not actually expressive of a real sexual desire or incest wish, but is a regressive employment of sexual

Starting point is 00:47:21 forms to symbolically express a present-day need when the attainment of the present ego demand seems too difficult or impossible, and no adaptation is made to what is possible for the individual's capability. With this statement, Jung throws a new light on the work of analytic psychology and on the conception of the neurotic symptoms and renders possible of understanding the many apparent incongruities and conflicting observations which have been so disturbing to the critics. It now becomes proper to ask what has been established by all this massive investigation into the soul and what is its value not only as a therapeutic measure for the neurotic sufferer, but also for the normal human being. First and perhaps most important is the

Starting point is 00:48:03 recognition of a definite psychological determinism. Instead of human life being filled with foolish, meaningless or purposeless actions, errors, and thoughts. It can be demonstrated that no expression or manifestation of the psyche, however trifling or inconsistent in appearance, is really lawless or unmotivated. Only a possession of the technique is necessary in order to reveal to any one desirous of knowing the existence of the unconscious determinants of his mannerisms, trivial expressions, acts and behavior, their purpose and significance. This leads into the second fundamental conception, which is perhaps even less considered than the foregoing, and that is the relative value of the conscious mind and thought. It is the general attitude of

Starting point is 00:48:49 people to judge themselves by their surface motives, to satisfy themselves by saying or thinking, this is what I want to do or say, or I intended to do thus and so, but somehow what one thought, what intended to say or expected to do, is very often the contrary of what actually is said or done. Everyone has had these experiences when the gap between the conscious thought and action was gross enough to be observed. It is also a well-known experience to consciously desire something very much, and when it is obtained to discover that this in no wise satisfied or lessen the desire, which was then transferred to some other object. Thus one became cognizant of the fact that the feeling and idea presented by consciousness as the desire was an error. What is

Starting point is 00:49:37 the difficulty in these conditions, evidently some other directing force than that of which we are aware is at work. Dr. G. Stanley Hall uses a very striking symbol when he compares the mind to an iceberg floating in the ocean with one-eighth visible above the water and seven-eighths below, the one-eighth above being that part called conscious, and the seven-eighths below, that which we call the unconscious, the influence and controlling power of their unconscious desires over our thoughts and acts are in this relative proportion. Vain glimmers of other motives and interests than those we accept or which we believe often flit into consciousness.

Starting point is 00:50:17 These indications if studied or valued accurately would lead to the realization that consciousness is but a single stage and but one form of expression of mind. Therefore, its dictum is but one, often untrustworthy approach to the great question as to what is man's actual psychic accomplishment, and as to what in particular is the actual soul development of the individual. A further contribution of equal importance has been the empiric development of a dynamic theory of life, the conception that life is in a state of flux movement, leading either to construction or destruction. Through the development, man has reached, he has attained the power by means of his intelligence and understanding,

Starting point is 00:50:59 of definitely directing to a certain extent this life energy or libido into avenues, which serve his interest and bring a real satisfaction for the present day. When man, through ignorance and certain inherent tendencies, fails to recognize his needs or his power to fulfill them, or to adapt himself to the conditions of reality of the present time, there is then produced that reanimation of infantile paths by which an attempt is made to gain fulfillment or satisfaction through the production of symptoms or attitudes.

Starting point is 00:51:31 The acceptance of these statements demands the recognition of the existence of an infantile sexuality and the large part played by it in the later life of the individual. Because of the power and imperious influence exerted by the parents upon the child and because of the unconscious attachment of his libido to the original object, the mother, and the perseverance of this first love model in the psyche, he finds it very difficult on reaching the stage of adult development and the time for seeking a love object outside of the family to gain a satisfactory model. It is exceedingly important for parents and teachers to recognize the requirements of nature

Starting point is 00:52:11 which, beginning with puberty, imperiously demand of the young individual, a separation of himself from the parent-stem and the development of an independent existence. In our complex modern civilization, this demand of nature is difficult enough of achievement for the child who has the heartiest and most intelligent cooperation of his parents and environment, but for the one who has not only to contend with his own inner struggle for his freedom, but has, in addition, the resistance of his parents who would hold him in his childhood at any cost because they cannot endure the thought of his separation from them. The task becomes one of the greatest magnitude.

Starting point is 00:52:53 It is during this period when the struggle between the childish inertia and nature's urge, become so keen that there occur the striking manifestations of jealousy, criticism, irritability, all usually directed against the parents, of defiance, of parental authority, of runaways and various other psychic and nervous disorders known to all. This struggle, which is the first great task of mankind, and the one which requires the greatest effort, is that which is expressed by Jung as the self-sacrifice motive. the sacrifice of the childish feelings and demands and of the irresponsibility of this period and the assumption of the duties and tasks of an individual existence.

Starting point is 00:53:38 It is this great theme which Jung sees as the real motive, lying hidden in the myths and religions of man from the beginning, as well as in the literature and artistic creations of both ancient and modern time, in which he works out with the greatest wealth of detail and pains taking effort in the book herewith presented. This necessitates a recognition and re-evaluation of the enormous importance and influence of the ego and the sexual instinct upon the thought and reaction of man, and also predicates a displacement of the psychological point of gravity from the will and intellect to the realm of the emotions and feelings. The desired end is a synthesis of these

Starting point is 00:54:21 two paths, or the use of the intellect constructively in the service of the emotions, in order to gain, for the best interest of the individual, some sort of cooperative reaction between the two. No one dealing with analytic psychology can fail to be struck by the tremendous and unnecessary burdens which man has placed upon himself and how greatly he has increased the difficulties of adaptation by his rigid intellectual views and moral formulas, and by his inability to admit to himself that he is actually just a human being,

Starting point is 00:54:55 imperfect and containing within himself all manner of tendencies good and bad, all striving for some satisfactory goal. Further, that the refusal to see himself in this light, instead of as an ideal person in no way alters the actual condition, and that, in fact, through the cheap pretense of being able only to consider himself as a very virtuous person, or as Shaxton Hurt when observing the sins of others, he actually is prevented from developing his own character, bringing his own capacities to their fullest expressions. There is frequently expressed among people the idea of how fortunate it is that we cannot see each other's thoughts and how disturbing it would be if our real feelings could be read.

Starting point is 00:55:39 But what is so shameful in these secrets of the soul? They are, in reality, our own egoistic desires, all striving, longing, wishing for satisfaction, for happiness, those desires which instinctively crave their own gratification, but which can only be really fulfilled by adapting them to the real world and to the social group. Why is it that it is so painful for man to admit that the prime influence in all human endeavor is found in the ego itself, in its desires, wishes, needs, and satisfactions, in short, in its need for self-expression and self-perpetuation, the evolutionary impetus in life?

Starting point is 00:56:18 The basis for the unpleasantness of this idea may perhaps be found in an inner resistance in nature itself which forces man to include others in his scheme, thus his own greedy desires should serve to destroy him. But even with this inner demand in all the ethical and moral teachings of centuries, it is everywhere evident that man has only very imperfectly learned, that it is to his own interest to consider his neighbor, and that it is impossible for him to ignore the needs of the body social of which he is a part. Externally, the recognition of the strength of the ego impulse is objectionable

Starting point is 00:56:53 because of the ideal conception that self-striving and so-called self-seeking are unworthy, ignoble, and incompatible with a desirable character, and must be ignored at all cost. The futility of this attitude is to be clearly seen in the failure, after all these centuries, to even approximate it, as evidenced in our human relations and institutions, and is quite as ineffectual in this realm as in that of sexuality, where the effort to overcome this imperious domination has been attempted by lowering the instinct and seeing in it something vile or unclean, something unspeakable and unholy. Instead of destroying the power of sexuality, this struggle has only warped and distorted, injured and mutilated, the expression, for not without destruction of the individual can these fundamental instincts be destroyed? Life itself has needs and imperiously demands expression through the forms created.

Starting point is 00:57:50 All nature answers to this freely and simply except man. He is valued to recognize himself as an instrument through which the life energy is coursing and the demands of which must be obeyed is the cause of his misery. Despite his possession of intellect and self-consciousness, he cannot without disaster to himself refuse the tasks of life and the fulfillment of his own needs. Man's great task is the adaptation of himself to reality and the recognition of himself as an instrument for the expression of life according to his individual possibilities. It is in his privilege as a self-creator that his highest purpose is found.

Starting point is 00:58:32 The value of self-consciousness lies in the fact that man is enabled to reflect upon himself and learn to understand the true origin and significance of his actions and opinions that he may adequately value the real level of his development and avoid being self-deceived and therefore inhibited from finding his biological adaptation. He need no longer be unconscious of the motives underlying his actions or hide himself behind a changed exterior, in other words be merely a series of reactions to stimuli as the mechanists' habit, but he may to a certain extent become a self-creating and self-determining being. Indeed, there seems to be an impulse towards adaptation quite as Bergson's season.

Starting point is 00:59:16 and it would seem to be a task of the highest order to use intelligence to assist oneself to work with this impulse. Through the investigation of these different avenues leading into the hidden depths of the human being and through the revelation of the motives and influences at work there, although astonishing to the uninitiated, a very clear and definite conception of the actual human relationship, brotherhood of all mankind, is obtained. It is this recognition of these common factors basically inherent, in humanity from the beginning and still active, which is at once both the most hopeful and the most feared and dislike part of psychoanalysis. It is disliked by those individuals who have

Starting point is 00:59:58 prided themselves upon their superiority and the distinction between their reactions and motives and those of ordinary mankind. In other words, they attempt to become personalities through elevating themselves and lowering others, and it is a distinct blow to discover that beneath these pretensions lie the very ordinary elements shared in common by all. On the other hand, to those who have been able to recognize their own weaknesses and have suffered in the privacy of their own souls, the knowledge that these things have not set them apart from others, but that they are the common property of all, and that no one can point the finger of scorn at his fellow, is one of the greatest experiences of life, and is productive of the greatest relief. It is feared

Starting point is 01:00:39 by many who realize that in these painfully acquired repressions and symptoms lie their safety and their protection from directly facing and dealing with tendencies and characteristics with which they feel unable to cope. The repression and the accompanying symptoms indicate a difficulty in a struggle, and in this way are a sort of compromise or substitute formation, which permit, although only in a wasteful and futile manner, the activity of the repressed tendencies. Nevertheless, to analyze the individual back to his original tendencies and revealed to him the meaning of these substitute formations would be a useless procedure in which truly the last state of that man

Starting point is 01:01:19 would be worse than the first if the work ceased there. The aim is not to destroy those barriers upon which civilized man has so painfully climbed and to reduce him to his primitive state, but where these have failed or imperfectly succeeded to help him to attain his greatest possibilities with less expenditure of energy by less wasteful methods than nature. provides. In this achievement lies the hopeful and valuable side of this method, the development of the synthesis. It is hopeful because now a way is opened to deal with these primitive

Starting point is 01:01:53 tendencies constructively and render their effects not only harmless but useful by utilizing them in higher aims socially and individually valuable and satisfactory. This is what has occurred normally in those individuals who seem capable and constructive personalities in those creative minds that give so much to the race, they have converted certain psychological tendencies which could have produced useless symptoms or destructive actions into valuable productions. Indeed, it is not uncommon for strong, capable persons to state themselves that they knew they could have been equally capable of a wasteful or destructive life. This utilization of the energy or libido freed by removing the repressions and the lifting of infantile tendencies

Starting point is 01:02:39 and desires into higher purposes and directions suitable for the individual at his present status is called sublimation. It must not be understood by this discussion that geniuses or wonderful personalities can be created through analysis, but this is not the aim of the procedure. Its purpose is to remove the inhibitions and restrictions which interfere with the full development of the personality, to help individuals attain to that level where they really belong, and to prepare people to do. better understand and meet life, whether they are neurotic sufferers or so-called normal people

Starting point is 01:03:13 with the difficulties and peculiarities which belong to all. This reasoning and method of procedure is only new when the application is made to the human being. In all improvements of plants and animals, these general principles have been recognized and their teachings constructively utilized. Luther Burbank, that plant wizard whose work is known to all the world, says a knowledge of the battle of the tendencies within a plant is the very basis of all plant improvement. And it is not that the work for plant improvement brings with it, incidentally, as people mistakenly think, a knowledge of these forces. It is the knowledge of these forces, rather, which makes plant improvement possible. Has this not been also the mistake of man regarding himself and the cause, partly least of his failure to succeed in actually reaching a more advanced and stable development?

Starting point is 01:04:05 This recognition of man's biological relationship to all life, and the practical utilization of this recognition, necessitates a readjustment of thought, and asks for an examination and reconsideration of the facts of human conduct, which are observable by any thoughtful person, acquired and progressive upheaval of old ideas, has taken place and is still going on. Analytic psychology attempts to unify and value all of the various phenomena of man, which have been observed and noted at different times by isolated investigators of isolated manifestations, and thus brings some orderly sequence into the whole. It offers a method whereby the relations of the human being biologically to all other living forms can be established, the actual achievement of man himself adequately valued,

Starting point is 01:04:56 and opens a vista of the possibilities of improvement in health, happiness, and accomplishment for the human being. Beatrice M. Hinkle. End of Section 2. Section 3 of Psychology of the Unconscious by Carl Jung. This Libra Vox recording is in the public domain. Section 3. Authors Introductaries. Authors note.

Starting point is 01:05:31 My task in this work has been to investigate an individual fantasy system, and in the doing of it, problems of it. of such magnitude have been uncovered, that my endeavor to grasp them in their entirety has necessarily meant only a superficial orientation toward those paths, the opening and exploration of which may possibly crown the work of future investigators with success. I'm not in sympathy with the attitude which favors the repression of certain possible working hypotheses because they are perhaps erroneous, and so may possess no lasting value. Certainly I endeavored as far as possible to guard myself from error, which might indeed become especially dangerous upon these dizzy heights, for I am entirely aware of the risks of these investigations.

Starting point is 01:06:22 However, I do not consider scientific work as a dogmatic contest, but rather as a work done for the increase and deepening of knowledge. This contribution is addressed to those having similar ideas concerning science. In conclusion, I must render thanks to those who have assisted my indebted. with valuable aid, especially my dear wife and my friends, to whose disinterested assistance I am deeply indebted. Zurich C. G. Jung Quotation from G. Elmo Ferreiro. Therefore, theory, which gives to facts their value and significance, is often very useful,

Starting point is 01:07:00 even if it is partially false, for it throws light on phenomena which no one observed. It forces an examination from many. angles of facts which no one had hitherto studied, and it gives the impulse of four more extended and more productive researches. It is therefore a moral duty for the man of science to expose himself to the risk of committing error and to submit to criticism in order that science may continue to progress. A writer has attacked the author for this very severely, saying here is a scientific ideal very limited and very paltry, but those who are endowed with a mind sufficiently serious and impersonal as not to believe that all that they write is the

Starting point is 01:07:44 expression of truth absolute and eternal approve of this theory which places the aims of science well above the miserable vanity and poultry amour popra of the scientists. Fugliomo Ferreira Le Lois Psychologic du Symbolism 1895 preface page 8. Part 1. introduction. Anyone who can read Freud's interpretation of the dream without scientific rebellion at the newness and apparently unjustified daring of its analytical presentation, and without moral indignation at the astonishing nudity of the dream interpretation, and who can allow this unusual array of facts to influence his mind calmly and without prejudice,

Starting point is 01:08:32 will surely be deeply impressed at that place where Freud calls to mind the fact that an individual psychological conflict, namely the incest phantasy, is the essential root of that powerful ancient dramatic material, the Oedipus legend. The impression made by this simple reference may be likened to that wholly peculiar feeling which arises in us if, for example, in the noise and tumult of a modern street we should come across an ancient relic, the Corinthian capital of a Walden column, or a fragment of inscription. Just a moment ago, we were given over to the noisy ephemeral life of the present when something very far away and strange appears to us, which turns our attention to things of another order,

Starting point is 01:09:17 a glimpse away from the incoherent multiplicity of the present to a higher coherence in history. Very likely it would suddenly occur to us that on this spot where we now run busily to and fro a similar life and activity prevailed two thousand years ago in somewhat other forms. similar passions moved mankind, and man was likewise convinced of the uniqueness of his existence. I would liken the impression which the first acquaintance with the monuments of antiquity so easily leaves behind to that impression which Freud's reference to the Oedipus legend makes, for while we are still engaged with the confusing impressions of the variability of the individual soul, suddenly there is open to revelation of the simple greatness of the Oedipus tragedy that never extinguished light of the Grecian

Starting point is 01:10:05 theater. This breadth of outlook carries in itself something of revelation. For us, the ancient psychology has long since been buried among the shadows of the past. In the schoolroom, one could scarcely repress a skeptical smile when one indiscreetly reckoned the comfortable matronly age of Penelope and the age of Jocaster, and comically compared the result of the reckoning with the tragic erotic struggles in the legend and drama. We did not know at that time, and who knows even today that the mother can be the all-consuming passion of the sun, which perhaps undermines his whole life and tragically destroys it, so that not even the magnitude of the Oedipus' fate seems one jot overdrawn. Rare and pathologically understood cases, like

Starting point is 01:10:54 Nignan de L'Enclo and her son, lie too far removed from most of us to give a living impression, but when we follow the paths traced out by Freud, we arrive at a recognition of the present existence of such possibilities, which, although they are too weak to enforce incest, are still strong enough to cause disturbances of considerable magnitude in the soul. The admission of such possibilities to oneself does not occur without a great burst of moral revulsion. Resistances arise, which only too easily dazzle the intellect, and through that make knowledge of self impossible whenever we succeed however in stripping feelings from more scientific knowledge than that abyss which separates our age from the antique is bridged and with astonishment we see that oedipus is still a living thing for us the importance of such an impression should not be undervalued we are taught by this insight that there is an identity of elementary human conflicts existing independent of time

Starting point is 01:12:01 in place. That which affected the Greeks with horror still remains true, but it is true for us only when we give up a vain illusion that we are different, that is to say, more moral than the ancients. We of the present day have nearly succeeded in forgetting that an indissoluble common bond binds us to the people of antiquity. With this truth, a path is open to the understanding of the ancient mind, an understanding which so far has not existed, and on one side leads to an inner sympathy, and on the other side to an intellectual comprehension. Through buried strata of the individual, so we come indirectly into possession of the living mind of the ancient culture, and just precisely through that do we win that stable point of

Starting point is 01:12:51 view outside our own culture from which, for the first time, an objective understanding of their mechanisms would be possible. At least that is the hope which we get from the rediscovery of the Oedipus problem. The inquiry made possible by Freud's work, as already resulted fruitfully, we are indebted to this stimulation of four bold attacks upon the territory of the history of the human mind. There are the works of Ricklin, Abraham, Rank, Meader, Jones, recently, Silberer has joined their ranks with a beautiful investigation entitled Fantancy and Mithis. We are indebted to Fister for a comprehensive work which cannot be overlooked here and which is of much importance for Christian religious psychology. The leading purpose of these works is the

Starting point is 01:13:43 unlocking of historical problems through the application of psychoanalytic knowledge, that is to say, knowledge drawn from the activity of the modern unconscious mind concerning specific historical material. I must refer the reader entirely to the specified works in order that he may gain information concerning the extent and the kind of insight which has already been obtained. The explanations are, in many cases dubious and particulars. nevertheless this detracts in no way from the total result. It would be significant enough, if only the far-reaching analogy

Starting point is 01:14:19 between the psychological structure of the historical relics and the structure of the recent individual psychological products alone were demonstrated. This proof is possible of attainment for every intelligent person through the work done up to this time. The analogy prevails especially in symbolism, as Ricklin, Rank, Meeter, and Abraham have pointed out with illuminating examples.

Starting point is 01:14:45 It is also shown in the individual mechanisms of unconscious work, that is to say, in repression, condensation, etc., as Abraham explicitly shows. Up to the present time, the psychoanalytic investigator has turned his interest deeply to the analysis of the individual psychological problems. It seems to me, however, that in the present state of affairs, There is a more or less imperative demand for the psychoanalyst to broaden the analysis of the individual problems by a comparative study of historical material relating to them, just as Freud has already done in a masterly manner in his book on Leonardo da Vinci. For just as the psychoanalytic conceptions promote understanding of the historic psychological creations, so reversedly historical materials can shed new life.

Starting point is 01:15:39 upon individual psychological problems. These and similar considerations have caused me to turn my attention somewhat more to the historical in the hope that out of this new insight into the foundations of individual psychology might be one. End of Section 3. Section 4 of Psychology of the Unconscious by Carl Jung. This Libervox recording is in the public domain. Section 4 Chapter 1

Starting point is 01:16:21 Part 1 Concerning the Two Kinds of Thinking It is a well-known fact that one of the principles of analytic psychology is that the dream images are to be understood symbolically. That is to say that they

Starting point is 01:16:37 are not to be taken literally just as they are presented in sleep, but that behind them a hidden meaning has to be surmised. It is this ancient idea of a dream symbolism, which has challenged not only criticism, but in addition to that, the strongest opposition. That dreams may be full of import, and therefore something to be interpreted is certainly neither a strange nor an extraordinary idea. This has been familiar

Starting point is 01:17:08 to mankind for thousands of years, and therefore seems much like a banal truth. The dream interpretations of the Egyptians and Chaldeans and the story of Joseph who interpreted Pharaoh's dreams are known to everyone and the dream book of Artimodorus is also familiar. From countless inscribed monuments of all times and peoples, we learn of foreboding dreams, of significant, of prophetic, and also of curative dreams, which the deity sent to the sick sleeping in the temple. We know the dream of the mother of Augustus, who, who dreamt, she was to be with child by the deity transformed into a snake. We will not heap up references and examples to bear witness to the existence of a belief in the

Starting point is 01:17:57 symbolism of dreams. When an idea is so old and is so generally believed, it is probably true in some way, and indeed, as is mostly the case, is not literally true, but is true psychologically. In this distinction lies the reason why the old fogies of science have, from time to time thrown away an inherited piece of ancient truth because it was not little but psychological truth. For such discrimination, this type of person has at no time had any comprehension. From our experience, it is hardly conceivable that a god existing outside of ourselves causes dreams or that the dream, A.O. If so, foresees the future prophetically. When we translate this into the psychological, however, then the ancient

Starting point is 01:18:45 theories sound much more reconcilable, namely the dream arises from a part of the mind unknown to us, but nonetheless important, and is concerned with the desires for the approaching day. This psychological formula derived from the ancient superstitious conception of dreams is, so to speak, exactly identified with the Freudian psychology, which assumes a rising wish from the unconscious to be the source of the dream. As the old belief teaches the deity, or the demon speaks in symbolic speech to the sleeper, and the dream interpreter has the riddle to solve. In modern speech, we say this means that the dream is a series of images,

Starting point is 01:19:27 which are apparently contradictory and nonsensical, but arise in reality from psychological material, which yields a clear meaning. Were I, to suppose among my readers, a far-reaching ignorance of dream analysis, then I should be obliged to illustrate this statement with numerous examples. Today, however, these things are quite well known, so that one must proceed carefully with everyday dream material, out of consideration for a public educated in these matters. It is a special inconvenience that no dream can be recounted without being obliged to add to it, half a life's history which affords the individual foundations of the dream, but there are some few typical dreams, which can be told without too great a ballast.

Starting point is 01:20:12 One of these is the dream of the sexual assault, which is especially prevalent among women. A girl sleeping after an evening happily spent in dancing, dreams that a robber breaks open her door noisily, and stabs through her body with a lance. This theme, which explains itself, has countless variations, some simple, some complicated. Instead of the lance, it is a sword, a dagger, a revolver, a gun, a cannon, a hydrant, a watering pot. or the assault is a burglary, a pursuit, a robbery, or it is someone hidden in the closet or under the bed. Or the danger may be illustrated by wild animals, or instance a horse, which throws the dreamer to the ground and kicks her in the body with his hind foot, lions, tigers, elephants, with threatening trunks, and finally snakes in endless variety. Sometimes the snake creeps into the mouth, sometimes it bites the breast like Leopatra's legendary asp,

Starting point is 01:21:11 Sometimes it comes in the role of the paradisiacal snake or in the variations of Franz Stouk, whose pictures of snakes bear the significant titles, vice, sin, lust. The mixture of lust and anxiety is expressed incomparably in the very atmosphere of these pictures and far more brutally indeed than in Murrika's charming poem, the maiden's first love song, What's in the Net? behold, but I am afraid. Do I grasp a sweet eel? Do I seize a snake? Love is a blind fisherwoman. Tell the child where to seize. Already it leaps in my hands. Oh, pity or delight, with nestlings and turnings. It coils on my breast. It bites me, oh, wonder, boldly through the skin. It darts under my heart. Oh, love, I shudder. What can I do? What can I begin? that shuddering thing, there it crackles within and coils in a ring. It must be poisoned. Here it crawls around. Blissfully, I feel, as it worms itself into my soul, and kills me, finally.

Starting point is 01:22:21 All these things are simple and need, no explanation to be intelligible. Somewhat more complicated, but still unmistakable, is the dream of a woman. She sees the triumphal arch of Constantine. A cannon stands before it, to the right of it a bird, to the left a man. A shot flashes, out of the tube. The projectile hits her. It goes into her pocket, into her purse. There it remains, and she holds her purse as if something very precious were in it. The image disappears, and she continues to see only the stock of the canon, and over that Constantine's motto, en hoc, signo, wincass. These few references to the symbolic nature of dreams are perhaps sufficient, for whomesoever the proof may appear insufficient, and it is certainly insufficient for

Starting point is 01:23:09 a beginner. Further evidence may be found in the fundamental work of Floyd, and in the works of Steckel and Ronk, which are fuller in certain particulars. We must assume here that the dream symbolism is an established fact in order to bring to our study of mind suitably prepared for an appreciation of this work. We would not be successful if we, on the contrary, were to be astonished at the idea that an intellectual image can be projected into our conscious psychic activity, an image which apparently obeys such wholly other laws and purposes than those governing the conscious psychic product. Why are dreams symbolic? Every why in psychology is divided into two separate questions first, for what purpose are dreams symbolic? We will answer

Starting point is 01:23:55 this question only to abandon it at once. Dreams are symbolic in order that they cannot be understood in order that the wish, which is the source of the dream, may remain unknown. The question why this is so and not otherwise leads us out into the far-reaching experiences and trains of thought of the Freudian psychology. Here the second question interests us, viz, how is it that dreams are symbolic? That is to say from where does this capacity for symbolic representation come, of which we, in our conscious daily life, can discover apparently no traces. Let us examine this more closely. Can we really discover nothing symbolic in our everyday thought?

Starting point is 01:24:37 Let us follow our trains of thought. Let us take an example. We think of the war of 1870 and 1871. We think about a series of bloody battles, the siege of Strasbourg, Belford, Paris, the Treaty of Peace, the foundation of the German Empire, and so on. How have we been thinking? We start with an idea, or super idea, as it is also called, and without thinking of it, but each time merely guided by a feeling of direction, we think about individual reminences of the war. In this we can find nothing symbolic, and our whole conscious thinking proceeds according to this type. If we observe our thinking very narrowly and follow an intensive train of thought as, for example, the solution of a difficult problem, then suddenly we notice that we are thinking in words, that in wholly intensive thinking we begin to speak to ourselves, or that

Starting point is 01:25:30 we occasionally write down the problem or make a drawing of it so as to be absolutely clear. It must certainly have happened to anyone who has lived for some time in a foreign country that after a certain period he has begun to think in the language of the country. A very intensive train of thinking works itself out more or less in word form, that is, if one wants to express it, to teach it, or to convince anyone of it, evidently it directs itself wholly to the outside world. to this extent this directed our logical thinking as a reality thinking, having a real existence for us, that is to say a thinking which adjusts itself to actual conditions, where we expressed, in other words,

Starting point is 01:26:11 imitate the succession of objectively real things so that the images in our mind follow after each other in the same strictly causal succession as the historical events outside of our mind. We call this thinking, thinking with directed attention, It has, in addition, the peculiarity that one is tired by it, and that on this account it is set into action only for a time. Our whole vital accomplishment, which is so expensive, is adaptation to environment. A part of it is the directed thinking which biologically expressed is nothing but a process of psychic assimilation, which, as in every vital accomplishment, leaves behind a corresponding exhaustion. The material with which we think is language and speech concept, a thing which has been used from time immemorial as something external,

Starting point is 01:27:07 a bridge for thought and which has a single purpose, that of communication. As long as we think directly, we think for others and speak to others. Speech is originally a system of emotional and imitative sounds, sounds which express terror, fear, anger, love, and sounds, which imitate the noises of the elements, the rushing and gurgling of water, the rolling of thunder,

Starting point is 01:27:30 the tumults of the winds, the tones of the animal world, and so on, and finally those which represent a combination of the sounds of perception and of effective reaction. Likewise in the more or less modern languages,

Starting point is 01:27:44 large quantities of animata poetic relics are retained, for example, sounds for the movement of waters. Rauschen, Rishin, Rhin, Rhin, Rhinon, Rennon, Touache, Rasella, Russo, River, Rhine, Basse, Bissin, discern, Pissin, Pissus, Fisk.

Starting point is 01:28:02 Thus, language is originally in essentially nothing but a system of signs or symbols, which denote real occurrences or their echo in the human soul. Therefore, one must decidedly agree with Anato Farnes when he says, what is thought, and how do we think? We think with words, that alone is sensual, and brings us back to nature. Think of it, the metaphysician, as only the perfected cry of monkeys and dogs with which to construct the system of the world. That which he caused profound speculation and transcendent method is to put end to end in an arbitrary order the natural sounds which cry out,

Starting point is 01:28:38 hunger, fear, and love in the primitive forest, and to which were attached little by little, the meanings which one believed to be abstract when they were only crude. Do not fear that the succession of small cries, feeble and stifled, which compose a book of philosophy, will teach us so much regarding the universe that we can live in it no longer. Thus is our directed thinking, and even if we were, the loneliest and furthest removed from our fellows, this thinking is nothing but the first notes of a long, drawn-out call to our companions,

Starting point is 01:29:12 that water had been found, that we had killed the bear, that a storm was approaching, or that wolves were prowling around the camp, a striking paradox of Abbe Lards, which expresses in a very intuitive way, the whole human limitation of our complicated thinking process reads Sermogeneratur ab intellectu et generat intellectum. Speech is generated by the intellect and in turn generates intellect. Any system of philosophy, no matter how abstract, represents in means and purpose, nothing more than an extremely cleverly developed combination of original nature of sounds. Hence it rises the desire of a Schopenhauer or a Nietzsche for recognition and understanding and the despair and bitterness of their loneliness. One might expect perhaps that a man full of genius could pasture in the greatness of his own thoughts and renounce the cheap approbation of the crowd, which he despises, yet he succumbs to the more powerful impulse of the herd instinct,

Starting point is 01:30:16 his searching and his finding, his call, belong to the herd. when I said just now that directed thinking is properly a thinking with words and quoted that clever testimony of Anatol France as drastic proof of it a misunderstanding might easily arise namely that directed thinking is really only word that certainly would go too far language should however be comprehended in a wider sense than that of speech which is in itself only the expression of the formulated thought which is capable of being communicated in the widest sense. Otherwise, the deaf mute would be limited to the utmost in his capacity for thinking, which is not the case in reality. Without any knowledge of the spoken word, he has his language. This language considered from the standpoint of history, or in other words, directed thinking,

Starting point is 01:31:12 is here a descendant of the primitive words, as, for instance, Wunt expresses it. A further important result of that cooperation of sound and sign interchange consists in the fact that very many words gradually lose altogether their original concrete thought meaning and turn into signs for general ideas and for the expression of the aperceptive functions of relation and comparison and their products. In this manner, abstract thought develops which, because it would not be possible without the change of meaning lying at the root of it, is indeed a production of that psychic and psychophysical reciprocal action out of which the development of language takes place. Yodel denies the identity of language and thought, because for one reason, one in the same psychic fact might be expressed in different languages in different ways. From that he draws the conclusion that a super-language thinking exists. Certainly there is such a thing, whether with Birdman, one considers it hypolodial,

Starting point is 01:32:18 or with Yodel as super language. Only this is not logical thinking. My conception of it agrees with the noteworthy contribution made by Baldwin, which I will quote here word for word. The transmission from pre-judgmental to judgmental meaning is just that from knowledge which has social confirmation to that which gets along without it. The meanings utilized for judgment are those already developed in their presuppositions and applications through the confirmation of social intercourse. Thus, the personal judgment, trained in the methods of social rendering and disciplined by the interaction of its social world, projects its content into that world again. In other words, the platform for all movement into the assertion of individual judgment. The level from which

Starting point is 01:33:11 new experience is utilized, is already and always socialized, and it is just this movement that we find reflected in the actual results as the sense of the appropriateness or synomic character of the meaning rendered. Now the development of thought, as we are to see in more detail, is by a method essentially of trial and error of experimentation of the use of meanings as worth more than they are as yet recognized to be worth. The Individual must use his own thoughts, his established knowledge of his grounded judgments for the embodiment of his new inventive constructions. He erects his thought, as we say, schematically, in logic terms, problematically, conditionally, disjunctively, projecting into the world an opinion still peculiar to himself as if it were true. Thus all discovery proceeds.

Starting point is 01:34:06 But this is, from the linguistic point of view, still to use the current language, still to use the current language, still to work. work by meanings already embodied in social and conventional usage. Language grows, therefore, just as thought does by never losing its synomic or dual reference. Its meaning is both personal and social. It is the register of tradition, the record of racial conquest, the deposit of all the gains made by the genius of individuals. The social copy system thus established reflects the judgmental processes of the race, and in turn becomes the training school of the judgment of new generations. Most of the training of the self, whereby the vagaries of personal reaction to fact and image are reduced to the basis of sound judgment,

Starting point is 01:34:52 comes through the use of speech. When the child speaks, he lays before the world. He is suggestion for a general or common meaning. The reception he gets, confirms, or refutes him. In either case, he is instructed. His next venture is now from a platform of knowledge, on which the newer item is more nearly convertible into the common coin of effective intercourse. The point to notice here is not so much the exact mechanism of the exchange, secondary conversion, by which this gain is made as the training in judgment that the constant use of it affords. In each case, effective judgment is the common judgment. Here the object is to point out that it is secured by the development of a function

Starting point is 01:35:34 whose rise is directly at Hoc, directly for the social experimentation by which growth in personal competence is advanced as well, the function of speech. In language, therefore, to sum up the foregoing, we have the tangible, the actual, the historical instrument of the development and conservation of psychic meaning.

Starting point is 01:35:54 It is the material evidence and proof of the concurrence of social and personal judgment. In its sonomic meaning, judged as appropriate, become social meaning, held as socially generalized, and acknowledged. These arguments of Baldwin abundantly emphasize the wide-reaching limitations of thinking caused by language. These limitations are of the greatest significance, both subjectively and objectively. At least their meaning is great enough to force one to ask oneself if, after all, in regard to

Starting point is 01:36:27 independence of thought, Franz Malthner, thoroughly is skeptical, is not really correct in his view, the thinking of speech and nothing more. Baldwin expresses himself more cautiously and reservedly, nevertheless, his inner meaning is plainly in favor of the primacy of speech, naturally not in the sense of the spoken word, the directed thinking, or as we might perhaps call it, the thinking in internal speech, is a manifest instrument of culture,

Starting point is 01:36:54 and we do not go astray when we say that the powerful work of education, which the centuries have given to directed thinking, has produced just through the peculiar development of thinking from the individual's subjective into the social objective, a practical application of the human mind to which we owe modern empiricism and technique, and which occurs for absolutely the first time in the history of the world. Inquisitive minds have often tormented themselves with the question why the undoubtedly extraordinary knowledge of mathematics and principles and material facts united with the unexampled art of the human hand in antiquity, never really,

Starting point is 01:37:30 arrived at the point of developing those known technical statements of fact, for instance, the principle of simple machines beyond the realm of the amusing and curious to a real technique in the modern sense. There is necessarily only one answer to this. The ancients almost entirely with the exception of a few extraordinary minds lacked the capacity to allow their interest to follow the transformations of inanimate matter to the extent necessary for them to be able to reproduce the process of nature creatively and through the their own art, by means of which alone they could have succeeded in putting themselves in possession of the force of nature. That which they lacked was training and directed thinking,

Starting point is 01:38:10 or to express it psychoanalytically, the ancients did not succeed in tearing loose the libida, which might be sublimated from the other natural relations, and did not turn voluntarily to anthropomorphism. The secret of the development of culture lies in the mobility of the libida, and in its capacity for transference, it is therefore to be a form. assumed that the directed thinking of our time is a more or less modern acquisition, which was lacking in earlier times. But with that, we come to a further question, Viz, what happens if we do not think directly? Then our thinking lacks the major idea and the feeling of direction which emanates from that. We no longer compel our thoughts

Starting point is 01:38:51 along a definite track, but let them float, sink and mount according to their own gravity, according to Culpa thinking as a kind of inner real action, the absence of which necessarily leads to an automatic play of ideas. James understands the non-directed thinking or merely associative thinking as the ordinary one. He expresses himself about that in the following manner. Our thought consists for the great part of a series of images, one of which produces the other,

Starting point is 01:39:20 a sort of passive dream state of which the higher animals are also capable. This sort of thinking leads nevertheless to reasonable conclusions of a practical as well as of a theoretical nature. As a rule, the links of this sort of irresponsible thinking, which are accidentally bound together, are empirically concrete things, not abstractions. We can, in the following manner, complete these definitions of William James. This sort of thinking does not tire us. It quickly leads us away from reality into fantasies of the past and fantasy. future. Here, thinking in the form of speech ceases, image crowds upon image, feeling upon feeling. More and more clearly, one sees a tendency which creates and makes believe, not as it truly is,

Starting point is 01:40:09 but as one indeed might wish it to be. The material of these thoughts, which turns away from reality, can naturally be only the past. With its 1,000 memory pictures, the customary speech calls this kind of thinking, dreaming. Whoever attentively observes himself will find a general custom of speech very striking for almost every day we can see for ourselves how, when falling asleep, fantasies are woven into our dreams so that between the dreams of day and night there is not so great a difference.

Starting point is 01:40:43 Thus we have two forms of thinking, directed thinking, and dream or fantasy thinking. The first working for communication with speech elements is troublesome and exhausting, the latter on the contrary goes on without trouble, working spontaneously, so to speak, with reminiscences. The first creates innovations, adaptations, imitates reality, and seeks to act upon it. The latter, on the contrary, turns away from reality, sets free subjective wishes, and is in regard to adaptation wholly unproductive.

Starting point is 01:41:18 Let us leave aside the query as to why we possess these two different ways of thinking, and turn back to the second proposition, namely how comes it that we have two different ways of thinking. I have intimated above that history shows us that directed thinking was not always as developed as it is at present. In this age, the most beautiful expression of directed thinking is science, and the technique fostered by it. Both things are indebted for their existence simply to an energetic education in directed thinking. At the time, however, when a few four-runners of the present culture like the poet Petrard first began to appreciate nature understandingly, there was already in existence and equivalent for our science to wit scholasticism.

Starting point is 01:42:08 This took its subject from the fantasies of the past, and it gave to the mind a dialectic training and directed thinking. The only success which beckoned the thinker was rhetorical victory in disputation, and not a visible transformation of reality. The subjects of thinking were often astonishingly fantastical. For example, questions were discussed, such as how many angels could have a place on the point of a needle, whether Christ could have done his work of redemption equally well

Starting point is 01:42:38 if he had come into the world as a P? The possibility of such problems to which belong the metaphysical problems in general, is to be able to know them unknowable, shows us of what peculiar kind that mind must have been which created such things which to us are the height of absurdity. Nietzsche had guessed, however, at the biological background of this phenomenon when he spoke of the beautiful tension of the Germanic mind which the Middle Ages created. Taken historically scholasticism in the spirit of which persons of towering intellectual powers

Starting point is 01:43:13 such as Thomas of Aquinas, Duns-Cotus, Abelard, William of Ackham, and others have labored it, is the mother of the modern scientific attitude and a later time will see clearly how and in what scholasticism still furnishes living undercurrents to the science of today its whole nature lies in dialectic gymnastics which have raised the symbol of speech the word to an almost absolute meaning so that it finally attained to that substantiality which expiring antiquity could lend to its logos only temporarily through attributes of mystical valuation. The great work of scholasticism, however, appears to be the foundation of firmly knitted intellectual sublimation, the gonditio sine qua non, of the modern scientific and technical spirit. Should we go further back into history, we shall find that which today we call science dissolved into an indistinct cloud, the modern culture creating mind is incessantly occupied in stripping off all subjectivity from experience,

Starting point is 01:44:22 and in finding those formulas which bring nature and her forces to the best and most fitting expression. It would be an absurd and entirely unjustified self-grorification if we were to assume that we are more energetic or more intelligent than the ancients, our materials for knowledge have increased but not our intellectual capacity.

Starting point is 01:44:44 For this reason, we become immediately as obstinate, and insusceptible in regard to new ideas as people in the darkest times of antiquity. Our knowledge has increased, but not our wisdom. The main point of our interest is displaced wholly into material reality. Antiquity preferred a mode of thought which was more closely related to a fantastic type, except for sensitive perspicuity towards works of art, not attained since then we seek in vain. in antiquity for that precise and concrete manner of thinking characteristic of modern science.

Starting point is 01:45:24 We see the antique spirit create not science but mythology. Unfortunately, we acquire in school only a very palky conception of the richness and immense power of life of Grecian mythology. Therefore, at first glance, it does not seem possible for us to assume that that energy and interest which today we put into science and technique, the man of antiquity gave in great part to his mythology. That nevertheless gives the explanation for the bewildering changes, the kaleidoscopic transformations, and new syncretistic groupings

Starting point is 01:46:01 on the continued rejuvenation of the myths in the Grecian sphere of culture. Here we move in a world of fantasies, which, little concerned with the outer course of things, flows from an inner source, and constantly changing, creates now plastic, now shadowy, shattery, This fantastical activity of the ancient mind created artistically par excellence. The object of the interest does not seem to have been to grasp hold of the how of the real world, as objectively and exactly as possibly, but to aesthetically adapt subjective fantasies and expectations.

Starting point is 01:46:38 There was very little place among ancient people for the coldness and disillusion, which Giordano Bruno's thoughts on eternity and Kepler's discoveries brought to modern humanity, the naive man of antiquity saw on the sun the great father of the heaven and the earth, and in the moon the fruitful good mother, everything had its demons. They animated equally a human being and his brother of the animal. Everything was considered according to its anthropomorphic or variomorphic attributes as human being or animal. Even the disc of the sun was given wings or four feet in order to illustrate its movement. Thus arose an idea of the universe which was not only very far from reality,

Starting point is 01:47:23 but was one which corresponded wholly to subjective fantasies. We know from our own experience, this state of mind, it is an infantile stage. To a child the moon is a man or a face or a shepherd of the stars. The clouds of the sky seem like little sheep. the dolls drink eat and sleep the child places a letter at the window for the christ's child he calls to the store to bring him a little brother or sister the cow is the wife of the horse and the dog the husband of the cat we know too that lower races like the negroes look upon the locomotive as an animal and call the drawers of the table the child of the table as we learn through for the dream shows a similar type since the dream is unconcerned with the real condition of things it brings the most heterogene matter together and a world of impossibilities takes the place of realities. Freud finds progression characteristic of thinking when awake, that is to say, the advancement of the thought

Starting point is 01:48:23 excitation from the system of the inner or outer perception through the endosycicic work of association conscious and unconscious to the motor end, that is to say towards innervation. In the dream, he finds the reverse, namely regression of the thought's excitation from the pre-conscious or unconscious to the system of perception by the means of which the dream receives its ordinary impression of sensuous distinctness, which can rise to an almost hallucinating clearness. The dream thinking moves in a retrograde manner towards the raw material of memory. A structure of the dream thoughts is dissolved during the progress of regression into its raw material. The reanimation of the original perception is, however, only one side of regression. The other side is regression to the infantile memory material, which might also be understood as regression to the original perception,

Starting point is 01:49:23 but which deserves a special mention on account of its independent importance. This regression might indeed be considered as historical, The dream, according to this conception, might also be described as the substitute of the infantile scene, changed through transference into the recent scene. The infantile scene cannot carry through its revival. It must be satisfied with its return as a dream. From this conception of the historical side of regression, it follows consequently that the modes of conclusion of the dream,

Starting point is 01:49:58 insofar as one may speak of them, must show at the same time. an analogous and infantile character. This is truly the case, as experience, has abundantly shown, so that today everyone who is familiar with the subject of dream analysis confirms Freud's proposition that dreams are a piece of the conquered life of the childish soul. Inasmuch as the childish psychic life is undeniably of an archaid type, this characteristic belongs to the dream in quite an unusual degree, Freud calls our attention to this especially.

Starting point is 01:50:35 The dream, which fulfills its wishes by a short regressive path, affords us only an example of the primary method of working of the psychic apparatus, which has been abandoned by us as unsuitable. That which once ruled in the waking state when the psychical life was still young and impotent, appears to be banished to the dream life in somewhat the same way as the bow and arrow, those discarded primitive weapons of adult humanity have been relegated to the nursery. All this experience suggests to us that we draw a parallel between the fantastical, mythological thinking of antiquity and the similar thinking of children between the lower

Starting point is 01:51:18 human races and dreams. This train of thought is not a strange one for us, but quite familiar through our knowledge of comparative anatomy and the history of development, which show us how the structure and function of the human body are the results of a series of embryonic changes, which correspond to similar changes in the history of the race. Therefore, the supposition is justified that ontogenesis corresponds in psychology to phylogenesis. Consequently, it would be true as well that the state of infantile thinking in the child's psychic life, as well as in dreams, is nothing but a re-echo of the prehistoric and the ancient. In regard to this, Nietzsche takes a very broad and remarkable standpoint.

Starting point is 01:52:04 In our sleep and in our dreams, we pass through the whole thought of earlier humanity. I mean in the same way that man reasons in his dreams. He reasons when, in the waking state, many thousands of years. The first causa, which occurred to his mind in reference to anything that needed explanation, satisfied him and passed for truth. In the dream, this atavistic relic of humanity manifests its existence. within us, for it is the foundation upon which the higher rational faculty developed, and which is still developing in every individual.

Starting point is 01:52:39 The dream carries us back into earlier states of human culture and affords us a means of understanding it better. The dream thought is so easy to us now, because we are so thoroughly trained to it through the interminable stages of evolution, during which this fantastic and facile form of theorizing has prevailed. To a certain extent, the dream is a restorative for the brain, which during the day is called upon to meet the severe demands for trained thought made by the condition of a higher civilization.

Starting point is 01:53:10 From these facts, we can understand how lately more acute, logical thinking. The taking seriously of cause and effect has been developed when our functions of reason and intelligence still reach back involuntarily to those primitive forms of conclusion, and we live about half-hour. lives in this condition. We've already seen that Freud independently of Nietzsche has reached a similar standpoint from the basis of dream analysis. The step from this estoppel's proposition to the perception of a myth as familiar dream images is no longer a great one. Freud has formulated this conclusion himself. The investigation of this folk, psychological formation, myths, etc., is by no

Starting point is 01:53:55 means finished at present. To take an example of this, however, it is probable. It is probable. that the myths correspond to the distorted residue of wish fantasies of whole nations, the secularized dreams of young humanity. Ronk understands the myths in a similar manner as a mass dream of the people. Ricklin has insisted rightly upon the dream mechanism of the fables, and Abraham has done the same for the myths. He says the myth is a fragment of the infantile, so life of the people, and thus the myth is a sustained.

Starting point is 01:54:29 still remaining fragment from the infantile soul life of the people, and the dream is the myth of the individual. An unprejudiced reading of the above-mentioned authors will certainly all doubts concerning the intimate connection between dream psychology and myth psychology. The conclusion results almost from itself that the age which created the myths thought childishly, that is to say, fantastically, as in our age is still done to a very great extent, associatively or analogically in dreams, the beginnings of myth formations in the child, and taking a fantasies for realities, which is quite in accord with the historical, may easily be discovered among children.

Starting point is 01:55:12 End of Section 4. Section 5 of Psychology of the Unconscious by Carl Jung. This Librivox recording is in the public domain. Section 5 Chapter 1 Part 2 One might raise the objection that the mythological inclinations of children are implanted by education. The objection is futile, has humanity at all ever broken loose from the myths? Every man has eyes and all his senses to perceive that the world is dead, cold and unending, and he has never yet seen a God nor brought to light.

Starting point is 01:55:57 the existence of such from empirical necessity. On the contrary, there was need of a fantastic, indestructible optimism, and one far removed from all sense of reality, in order, for example, to discover in the shameful death of Christ, really the highest salvation and the redemption of the world. Thus one can indeed withhold from a child the substance of earlier myths, but not take from him the need for mythology. One can say that, should it happen,

Starting point is 01:56:32 that all traditions in the world were cut off with a single blow, then with the succeeding generation, the whole mythology and history of religion would start over again. Only a few individuals succeed in throwing off mythology in a time of a certain intellectual supremacy. The mass never frees itself. explanations are of no avail. They merely destroy a transitory form of manifestation, but not the creating impulse. Let us again take up our earlier train of thought. We spoke of the

Starting point is 01:57:06 ontogenetic re-echo of the phylogenetic psychology among children. We saw that fantastic thinking is a characteristic of antiquity of the child and of the lower races, but now we know also that our modern and adult man is given over in large part to this same fantastic thinking, which enters as soon as the directed thinking ceases. A lessening of the interest, a slight fatigue, is sufficient to put an end to the directed thinking, the exact psychological adaptation to the real world, and to replace it with fantasies. We digress from the theme and give way to our own trains of thought if the slackening of the attention increases, then we lose by degrees, the consciousness of the present, and the

Starting point is 01:57:56 fantasy enters into possession of the field. Here, the important question obtrudes itself, how are fantasies created? From the poets we learn much about it, from science we learn little, the psychoanalytic method presented to science by Freud shed light upon this for the first time. It showed us that there are typical cycles. The stutterer imagines he is a great orator. The truth of this, demosthenes, thanks to his energy, has proven. The poor man imagines himself to be a millionaire, the child and adult, the conquered fight out victorious battles with the conqueror,

Starting point is 01:58:38 the unfit torments or delights himself with ambitious plans. We imagine that which we lack, the interesting question of the why, of all this we must here leave unanswered while we return to the historic problem. From what source do the fantasies draw their materials? We chose, as an example, a typical fantasy of puberty, a child in that stage, before whom the whole frightening uncertainty of the future fate opens, puts back the uncertainty into the past through his fantasy, and says, if only I were not the child of my ordinary parents but the child of a rich and fashionable count and had been merely passed over to my

Starting point is 01:59:21 parents. Then someday a golden coach would come, and the count would take his child back with him to his wonderful castle. And so it goes on, as in Grimm's fairy tales, which the mother tells to her children, with a normal child, it stops with the fugitive quickly passing idea, which is soon covered over and forgotten. However, at one time, and that was in the ancient world of culture, the fantasy was an openly acknowledged institution. The heroes, I recall, Romulus and Rimas, Semiramis, Moses, and many others, have been separated from their real parents. Others are directly sons of gods,

Starting point is 01:59:59 and the noble races derive their family trees from heroes and gods. As one sees by this example, the fantasy of modern humanity is nothing but a re-echo of an old folk belief, which was very wide, spread originally. The ambitious fantasy chooses, among others, a form which is classic in which once had a true meaning. The same thing holds good in regard to the sexual fantasy. In the preamble, we have spoken of dreams of sexual assault, the robber who breaks into the house and commits a dangerous act. That, too, is a mythological theme, and in the prehistoric era was certainly a

Starting point is 02:00:42 reality too. wholly apart from the fact that the capture of women was something general in the lawless prehistoric times, it was also a subject of mythology in cultivated epochs. I recall the capture of Prasapina, Dianera, Europa, the Sabine women, etc. We must not forget that even today marriage customs exist in various regions, which recall the ancient custom of marriage by capture. The symbolism of the instrument of the instrument. of coitus was an inexhaustible material for ancient fantasy. It furnished a widespread cult that was designated phallic, the object of reverence of which was the phallus. The companion of Dionysus was phalaeus, a personification of a phallus, proceeding from the phallic hermine

Starting point is 02:01:32 of Dionysus. The phallic symbols were countless. Among the sabines, the custom existed for the bridegroom to part the bride's hair with a lance. The bird, the fish, and the snake were phallic symbols. In addition, there existed in enormous quantities, theromorphic representations of the sexual instinct in connection with which the bull, the he-goat, the ram, the boar, and the ass were frequently used. An undercurrent to this choice of symbol was furnished by the sodomitic inclination of humanity

Starting point is 02:02:07 when in the dream fantasy of modern man the feared man is replaced by an animal. There is recurring in the antigenetic re-echo the same thing which was openly represented by the ancients countless times. There were he goats which pursued nymphs, satyrs with she goats. In still older times in Egypt there even existed a shrine of a goat god which the Greeks called Pan, where the Harodoulis prostituted themselves with goats. It is well known that this worship has not died out, but continues to live as a special custom in South Italy and Greece. Today we feel for such a thing nothing but the deepest abhorrence,

Starting point is 02:02:50 and never would admit it still slumbered in our souls. Nevertheless, just as truly as the idea of the sexual assault is there, so are these things there too, which we should contemplate still, more closely, not through moral eyeglasses with horror, but with interest as a natural science, since these things are venerable relics of past culture periods. We have even today a clause in our penal code against sodomy, but that which was once so strong as to give rise to a worship among a highly developed people has probably not wholly disappeared from the human soul during the course of a few generations. We may not forget that since the symposium,

Starting point is 02:03:33 of Plato, in which homosexuality faces us on the same level, with the so-called normal sexuality, only 80 generations have passed. And what are 80 generations? They shrink to an imperceptible period of time when compared with the space of time, which separates us from the homo Neanderthalensis, or Heidelbergensis. I might call to mind in this connection some choice thoughts of the great historian Giglielma Ferreiro. It is a very common belief that the further man is separated from the present by time, the more does he differ from us in his thoughts and feelings, that the psychology of humanity changes from century to century-like fashions of literature. Therefore, no sooner do we find in past history, an institution, a custom of law, or belief a little different from those with

Starting point is 02:04:28 which we are familiar, than we immediately search for some complex meanings, which frequently resolve themselves into phrases of doubtful significance. Indeed, man does not change so quickly. His psychology at bottom remains the same, and even if his culture varies much from one epoch to another, it does not change the functioning of his mind. The fundamental laws of the mind remain the same, at least during the short historical period of which we have knowledge, and all phenomena, even the most strange, must be be capable of explanation by those common laws of the mind, which we can recognize in ourselves.

Starting point is 02:05:09 The psychologists should accept this viewpoint without reservation as peculiarly applicable to himself. Today, indeed, in our civilization, the phallic processions, the Dionysian mysteries of classical Athens, the bare-faced phallic emblems have disappeared from our coins, houses, temples, and streets. So also have the theromorphic representations of the deity been reduced to small remnants like the dove of the Holy Ghost, the Lamb of God, and the cock of Peter, adorning our church towers? In the same way, the capture and violation of women have shrunken away to crimes. Yet all of this does not affect the fact that we in childhood go through a period in which the impulses towards these archaic inclinations appear again and again, and that through all our life we possess side by side with a newly recruited, directed and adaptive thought, a fantastic thought, which corresponds to the thought of the centuries of antiquity and barbarism. Just as our body still keep the reminders of old functions and conditions and many old-fashioned organs, so our minds too which apparently have outgrown those archaic tendencies nevertheless bear the marks of the evolution pass through and the very ancient re-echos at least dreamily,

Starting point is 02:06:26 in fantasies. The symbolism which Freud has discovered is revealed as an expression of a thinking and of an impulse limited to the dream, to wrong conduct, and to derangements of the mind, which form of thinking and impulse at one time ruled as the mightiest influence in past culture epochs. The question of whence comes the inclination and ability which enables the mind to express itself symbolically brings us to the distinction between the two kinds of thinking, the directed and adapted

Starting point is 02:07:01 on one hand and the subjective fed by our own egotistic wishes on the other. The latter form of thinking, presupposing that it were not constantly corrected by the adopted thinking must necessarily produce an overwhelmingly subjectively distorted

Starting point is 02:07:19 idea of the world. We regard this state of mind, as in fantile. It lies in our individual past and in the past of mankind. With this, we affirm the important fact that man, in his fantastic thinking, has kept a condensation of the psychic history of his development. An extraordinarily important task, which even today is hardly possible, is to give a systematic description of fantastic thinking. One may, at the most, sketch it, while directed thinking is a phenomenon non-conscious throughout, the same cannot be asserted of fantastic thinking. Doubtless, a great part of it still falls entirely in the realm of the conscious,

Starting point is 02:08:02 but at least just as much goes along in half-shadows, and generally an undetermined amount in the unconscious, and this can therefore be disclosed only indirectly. By means of fantastic thinking, directed thinking is connected with the oldest foundations of the human mind, which have been for a long time beneath a threshold of the consciousness. The products of this fantastic thinking arising directly from the consciousness are, first, waking dreams or daydreams, to which Freud, Floranoi, PIC, and others have given special attention. Then the dreams which offer to the consciousness at first a mysterious exterior, and when meaning only through the indirectly inferred unconscious contents.

Starting point is 02:08:50 Lastly, there is a so-called wholly unconscious fantasy system in the split-off complex, which exhibits a pronounced tendency towards the production of a dissociated personality. Our foregoing explanations show wherein the products arising from the unconscious are related to the mythical. From all these signs, it may be concluded that the soul possesses, in some degree, historical strata, the oldest stratum of which would correspond to the unconscious. The result of that must be that an introversion occurring in later life, according to the Freudian teaching, seizes upon regressive infantile reminiscences taken from the individual past. That first points out the way, then with stronger introversion and regression,

Starting point is 02:09:45 strong repressions, introversion psychoses, there come to light pronounced traits of an archaic mental kind, which under certain circumstances might go as far as the re-echo of a once-manifest archaic mental product. This problem deserves to be more thoroughly discussed. As a concrete example, let us take the history of the pious Abbe Eger, which Anatole France has communicated to us. This priest was a hypercritical man, and much given to fantasies, especially in regard to one question, this the fate of Judas, whether he was really damned,

Starting point is 02:10:24 as the teaching of the church asserts, to everlasting punishment, or whether God had pardoned him, after all. Edgar cited with the intelligent point of view that God, in his all wisdom, had chosen Judas as an instrument in order to bring about the highest point of the work of redemption by Christ. This necessary instrument, without the help of which the human race would not have been a sharer in salvation, could not possibly be damned by the all-good God. In order to put an end to his doubts, Egger, went one night to the church and made supplication for a sign that Judas was saved, then he felt a heavenly touch upon his shoulder. Following this, Eger told the archbishop of his resolution to go out into the world to preach

Starting point is 02:11:13 God's unending mercy. Here we have a richly developed fantasy system before us. It is concerned with the subtle and perpetually undecided question as to whether the legendary figure of Judas is damned or not. The Judas legend is, in itself, mythical material, viz, the malicious betrayal of a hero. I recall Siegfried and Hagen, Balder and Loki. Siegfried and Balder were murdered by a faithless traitor from among their closest associates. This myth is moving and tragic. It is not

Starting point is 02:11:50 honorable battle which kills the noble but evil treachery. It is, too, an occurrence which is historical over and over again. One thinks of Caesar and Brutus, since the myth of such a deed is very old and still the subject of teaching and repetition, it is the expression of a psychological fact that envy does not allow humanity to sleep, and that all of us carry, in a hidden recess of our heart, a deadly wish towards the hero. This rule can be applied generally

Starting point is 02:12:22 to mythical tradition. It does not set forth any account of the old events, but rather acts in such a way that it always reveals a thought common to humanity and once more rejuvenated. Thus, for example, the lives and deeds of the founders of old religions are the purest condensations of typical contemporaneous myths

Starting point is 02:12:44 behind which the individual figure entirely disappears. But why does our pious Abbe torment himself with the old Judas legend? He first went into the world to preach the gospel of mercy, and then after some time he separated from the Catholic Church and became a Swedenborgian. Now we understand his Judas fantasy. He was the Judas who betrayed his Lord. Therefore, first of all, he had to make sure of the divine mercy in order to be Judas in peace.

Starting point is 02:13:17 This case throws a light upon the mechanism of the fantasies in general. The known, conscious fantasy may be of mythical or other material. It is not to be taken seriously as such, for it is an indirect meaning. If we take it, however, as important per se, then the thing is not understandable and makes one despair of the efficiency of the mind. But we saw in the case of Abbe Eger that his doubts and his hopes did not turn upon the historical problem of Judas,

Starting point is 02:13:50 but upon his own personality, which wished to win away to freedom for itself through the solution of the Judas problem. The conscious fantasies tell us of mythical or other material of undeveloped or no longer recognized wish tendencies in the soul. As is easily to be understood, an innate tendency, an acknowledgement of which one refuses to make

Starting point is 02:14:17 and which one treats as non-existent, can hardly contain a thing that may be in accord with our conscious character. It concerns the tendencies which are considered immoral and as generally impossible, and the strongest resentment is felt towards bringing them into the consciousness, what would Egger have said,

Starting point is 02:14:39 had he been told confidentially, that he was preparing himself for the Judas role? And what in ourselves do we consider immoral and non-existent, or which we at least wish were non-existent? It is that which in antiquity lay widespread on the surface, viz, sexuality, and all its various manifestations. Therefore, we need not wonder, in the least, when we find this as the base of most of our fantasies, even if the fantasies have a different appearance.

Starting point is 02:15:15 Because Eger found the damnation of Judas incompatible with God's goodness, he thought about the conflict in that way, that is, the conscious sequence. Along with this is the unconscious sequence because Egger himself wished to be a Judas. He first made sure of the goodness of God. To Eager, Judas was the symbol of his own unconscious tendency, and he made use of this symbol in order to be able to meditate over his unconscious wish. The direct coming into consciousness of the Jewish wish would have been too painful for him. Thus, there must be typical myths, which are really the instruments of a folk psychological complex treatment. Jacob Burkart seems to have suspected this when he,

Starting point is 02:16:03 once said that every Greek of the classical era carried in himself a fragment of the Oedipus, just as every German carries a fragment of Faust. The problem which the simple story of the Abbe Eger has brought clearly before us, confronts us again when we prepare to examine fantasies which owe their existence this time to an exclusively unconscious work. We are indebted for the material which we will use in the following chapters to the useful public of an American woman, Ms. Frank Miller, who has given to the world some poetical, unconsciously formed fantasies under the title, Calcafe of Imagination Creatrits Subcontchante.

Starting point is 02:16:50 Volume 5, Archives of Psychology, 1906. End of Section 5. Section 6 of. Psychology of the Unconscious by Carl Jung. This Librivox recording is in the public domain. Section 6. Chapter 2 The Miller Fantasies We know from much psychoanalytic experience that whenever one recounts his fantasies or his dreams, he deals not only with the most important and intimate, of his problems, but with the one the most painful at that moment. Since in the case of Miss Miller, we have to do with a complicated system,

Starting point is 02:17:51 we must give our attention carefully to the particulars which I will discuss following as best I can Miss Miller's presentation. In the first chapter, Phenomen de suggestion, passenger, or d' autosugestion instant anise. Miss Miller gives a list of examples of her unusual suggestibility, which she herself considers as a symptom of her nervous temperament. For example, she is excessively fond of caviar,

Starting point is 02:18:32 whereas some of her relatives loathe it. However, as soon as anyone expresses his loathing, she herself feels momentarily the same loathing. I do not need to emphasize especially the fact that such examples are very important in individual psychology, that caviar is a food for which nervous women frequently having a special predilection is a fact well known to. to the psychoanalyst. Miss Miller has an extraordinary faculty

Starting point is 02:19:07 for taking other people's feelings upon herself and of identification. For example, she identifies herself to such a degree in Cyrano with the wounded Christiane de Nouveiette that she feels in her own breast, a truly piercing pain at that place where Christian received

Starting point is 02:19:30 the deadly blow. From the viewpoint of analytic psychology, the theater, aside from any aesthetic value, may be considered as an institution for the treatment of the mass complex. The enjoyment of the comedy or of the dramatic plot ending happily is produced by an unreserved identification of one's own complexes with the play. The enjoyment of tragedy lies in the thrilling yet satisfactory feeling that's something which might occur to one's self is happening to another. The sympathy of our author with the dying Christian means that there is in her a complex

Starting point is 02:20:13 awaiting a similar solution which whispers softly to her, Hodi, Tibi, Christ, me he, and that one may know exactly what is considered the effectual moment, Miss Miller adds that she felt a pain in her breast. when Sarah Bernhardt se precipit to him for etangue the song

Starting point is 02:20:39 of his blessure. Therefore, the effectual moment is when the love between Christian and Roxanne comes to a sudden end. If we glance over the hole of Rostan's play,

Starting point is 02:20:53 we come upon certain moments, the effect of which one cannot easily escape, in which we will emphasize here because they have meaning for all that follows. Cyrano de Bergerac, with the long, ugly nose on account of which he undertakes countless duels, loves Roxanne, who, for her part, unaware of it, loves Christian because of the

Starting point is 02:21:16 beautiful verses, which really originate from Sirinot's pen, but which apparently come from Christian. Sirineau is the misunderstood one, whose passionate love and noble soul no one suspects, the hero who sacrifices himself for others, and dying just in the evening of life, reads to her once more Christian's last letter, the verses which he himself had composed. Roxanne, adieu, I will murier, say for this was, I, I'll be ma'amémy. I'm lured on a core of love, and excreteming, and I'm sure. Never more, never my eyes grised, my regard, don't, it's the freemising, the beaise of all the gestures that you've done,

Starting point is 02:22:15 I'll revoir a boutique you've been familiar, to touch your front, and I'll beaise your own, and I wouldry cry, and I cry, adieu, my cher, my cherie, my cher, my treasure,

Starting point is 02:22:32 my amor, my core, no you quita never a second, and I am and I serry

Starting point is 02:22:40 just in the other man, that we who am, without my eyes,

Starting point is 02:22:47 selwy. Whereupon Roxanne recognizes in him, the real loved one, It is already too late. Death comes and in agonized delirium.

Starting point is 02:22:57 Serena raises himself and draws his sword. I cro, Kelle loz regard, Kelle owes regard my knee, the comrade, he left his sword. What did you? It's an util,

Starting point is 02:23:15 I know. But we don't know not in the espoise of success. No, no. it's a bit more beau when it's an tool what is

Starting point is 02:23:28 that's that you're mrs. I, I, I know my

Starting point is 02:23:37 my view anem the monos he prop of his epit

Starting point is 02:23:45 the view the Tien Tien, ha ha, the Compromy,

Starting point is 02:23:51 the prejudge, they let getté, he frapp that I practice never,

Starting point is 02:24:00 never, ah, to- there, to- see, the wine,

Starting point is 02:24:07 you may make, a-batt, n'emport, I'm bat, I'm- bat,

Starting point is 02:24:13 I'm- bat, I'm- - -ra- -ch-tue, the lorrii and the rose,

Starting point is 02:24:21 Arrache, There is, Malgrie, There's something that I import, and this

Starting point is 02:24:28 were grand when I enter to my my salue by the

Starting point is 02:24:35 rara, largely the sullier blue, something that's ample

Starting point is 02:24:42 without a tach, I'm import malgray you and it's

Starting point is 02:24:47 my ponach. Sirina who under the hateful exterior of his body, hit a soul so much more beautiful, is a yearner and one misunderstood, and his last triumph is that he departs, at least, with a clean shield,

Starting point is 02:25:03 sans en plie a sans un tach. The identification of the author with the dying Christian, who in himself is a figure but little impressive and sympathetic, expresses clearly that a sudden end is destined for her love, just to be a young. as for Christians' love. The tragic intermetzo with Christian, however, is played as we have seen upon a background of much wider significance, viz, the misunderstood love of Serenau for Roxanne.

Starting point is 02:25:35 Therefore, the identification with Christian as only the significance of a substitute memory. Dekh Rennarung, and is really intended for Serenov, that this is just what we might expect will be seen in the further course of our analysis. Besides this story of identification with Christian, there follows as a further example

Starting point is 02:26:00 in extraordinarily plastic memory of the sea evoked by the sight of a photograph of a steamboat on the high seas. I chanty the pulsation de machin, the sulevenement of vogue, the balancement of an avoncement, do navilla. We may mention here the supposition that there are connected with sea journeys, particularly impressive and strong memories, which penetrate deeply into the soul, and give an especially

Starting point is 02:26:33 strong character to the surface memories through unconscious harmony. To what extent the memories assumed here agree with the above-mentioned problem we shall see in the following pages. This example, following at this time is singular. Once while in bathing, Miss Miller wound a towel around her hair in order to protect it from a wedding. At the same moment, she had the following strong impression.

Starting point is 02:27:01 It me sembl that jete so on a piad de starr, a veritable statue egyptian, with two cdetele, member reid, one pié in front, la maiton de anseigne and so on miss miller identified herself therefore with an egyptian statue and naturally the foundation for this was a subjective pretension that is to say i am like an egyptian statue just as stiff wooden sublime and impassive qualities for which the egyptian statue is proverbial one does not make such an assertion to

Starting point is 02:27:47 oneself without an inner compulsion, and the correct formula might just as well be as stiff, wooden, etc., as an Egyptian statue I might indeed be. The sight of one's own unclothed body in a bath has undeniable effects for the fantasy, which can be set at rest by the above formula. The example which follows this emphasizes the author's personal influence upon an artist. I had reached to him to make render the passage like the lake,

Starting point is 02:28:23 where he never had been, and he pretended that I could him make render things that he never viewed,

Starting point is 02:28:36 and he gave the sensation of an atmosphere ambient that he never had never senty, brief, that I would serve

Starting point is 02:28:45 to him as he even so survey of his quillant, say a dear come, don't simple instrument. This observation stands in abrupt contrast to the fantasy of the Egyptian statute. Miss Miller had here

Starting point is 02:28:59 the unspoken need of emphasizing her almost magic effect upon another person. This could not have happened either without an unconscious need, which is particularly felt by one who does not often succeed in making an emotional impression upon a

Starting point is 02:29:15 fellow being. With that, the list of examples which are to picture Ms. Miller's auto-suggestability and suggestive effect is exhausted. In this respect, the examples are neither especially striking nor interesting. From an analytical viewpoint, on the contrary, they are much more important since they afford us a glance into the soul of the writer. Verra Ronsie has taught us in an excellent work, what is to be thought about suggestibility, that is to say, that these phenomena win new aspects in the light of the Freudian libido theory in so much as their effects become clear through libido-be-zatzungen. This was already indicated above in the discussion of the examples and in the greatest detail regarding the identification with Christian. The identification

Starting point is 02:30:08 becomes effective by its receiving and influx of energy from the strongly accentuated thought and emotional feeling underlying the Christian motif. Just the reverse is the suggestive effect of the individual in an especial capacity for concentrating interest,

Starting point is 02:30:27 that is to say, libido, upon another person by which the other is unconsciously compelled to reaction the same or opposed. The majority of the example concerned cases where Ms. Miller is put under the effects of suggestion, that is to say, when the libido has spontaneously gained possession of certain impressions, and this is impossible if the libido is damned up to an unusual degree by the lack of application to reality. Ms. Miller's observations about suggestibility inform us, therefore, of the fact that

Starting point is 02:31:05 the author is pleased to tell us in her following things. fantasies, something of the history of her love. End of Section 6. Section 7 of Psychology of the Unconscious by Carl Jung. This Libra Vox recording is in the public domain. Section 7, Chapter 3, Part 1, the hymn of creation. The second chapter in Miss Miller's work is entitled

Starting point is 02:31:48 Goire A Deer Poem Honorique. When 20 years of age, Miss Miller took a long journey through Europe, we leave the description of it to her. After a long and rough journey from New York to Stockholm, from there to Petersburg and Odessa, I found it a true pleasure to leave the world of inhabited cities, and to enter the world of waves, sky, and silence. I stayed hours long on deck to dream, stretched out in a reclining chair.

Starting point is 02:32:22 The history's legends and myths of the different countries which I saw in the distance came back to me and distinctly blended together in a sort of luminous mist in which things lost their reality, while the dreams and thoughts alone took on somewhat the appearance of reality. At first, I even avoided all company and kept to myself, lost wholly in my dreams, where all that I knew of great, beautiful, and good, came back into my consciousness with new strength and new life. I also employed a great part of my time writing to my distant friends, reading and sketching out short poems about the regions visited. Some of these poems were of a very serious character. It may seem superfluous, perhaps, to enter intimately into all these details.

Starting point is 02:33:14 If we recall, however, the remark made above that when people let their unconscious speak, they always tell us the most important things of their intimate selves, then even the smallest detail appears to have meaning. Valuable personalities invariably tell us, through their unconscious things that are generally valuable, so that patient interest is rewarded. Miss Miller describes here a state of introversion. After the life of the cities with their many impressions had been absorbing her interest with that already discussed strength of suggestion which powerfully enforced the impression, she breathed freely upon the ocean, and after so many external impressions,

Starting point is 02:33:59 became engrossed wholly in the internal, with intentional abstraction from the surroundings, so that things lost their reality and dreams became truth. We know from psychopathology that certain mental disturbances exist, which are first manifested by the individuals shutting themselves off slowly, more and more from reality and sinking into their fantasies, during which process in proportion as the reality loses its hold, the inner world gains in reality and determining power.

Starting point is 02:34:33 This process leads to a certain point, which varies with the individual, when the patients suddenly become more or less conscious of their separation from reality. The event which then enters is the pathological excitation, that is to say the patients begin to turn towards the environment with diseased views to be sure, which, however, still represent the compensating, although unsuccessful attempt at transference. The methods of reaction are naturally very different. I will not concern myself more closely about this here.

Starting point is 02:35:06 This type appears to be generally a psychological rule, which holds good for all neuroses, and therefore also for the normal, in a much less degree. We might therefore expect that Ms. Miller, after this energetic and persevering introversion, which had even encroached for a time upon the feeling of reality, would succumb to an impression of the real world and also to just as suggestive and energetic and influence as that of her dreams. Let us proceed with the narrative. But as the journey drew to an end,

Starting point is 02:35:38 the ship's officers outdid themselves in kindness to those who he had de plumeable, and I passed many amusing hours teaching them English on the Sicilian coast in the harbor of Catatain. I wrote a sailor song which was very similar to a song well-known on the sea, brine wine and damsels fine. The Italians in general all sing very well, and one of the officers who sang on deck during night watch had made a great impression upon me and had given me the idea of writing some words adapted to his melody. Soon after that, I was very nearly obliged to reverse the well-known saying,

Starting point is 02:36:21 Vetter Napoli, A. Poi, Morir, that is to say, suddenly I became very ill, although not dangerously so. I recovered to such an extent, however, that I could go on land to visit the sights of the city in a carriage. This day tired me very much, and since we had planned to see P.'s the following day, I went on board early in the evening and soon lay down to sleep without thinking of anything more serious than the beauty of the officers and the ugliness of the Italian beggars. One is somewhat disappointed at meeting here, instead of the expected impression of reality, rather a small intermezzo, a flirtation. Nevertheless, one of the officers the singer had made a great impression,

Starting point is 02:37:05 he made beaucoup d'impression. The remark at the close of the description, sans sangé, a virein de plus serrier, ca la bote des officiers, and so on diminishes the seriousness of the impression it is true. The assumption, however, the impression openly influenced the mood very much, is supported by the fact that a poem, upon a subject of such an erotic character,

Starting point is 02:37:32 came forth immediately, brine, wine, and damsel's fine, and in the singer's honor. One is only too easily inclined to take such an impression lightly, and one admits so gladly the statements of the participators when they represent everything as simple and not at all serious.

Starting point is 02:37:50 I dwell upon this impression at length because it is important to know, that an erotic impression after such an introversion has a deep effect and is undervalued possibly by Miss Miller. The suddenly passing sickness is obscure and needs a psychological interpretation, which cannot be touched upon here because of lack of data. The phenomena, now to be described, can only be explained as arising from a disturbance which reaches to the very depths of her being. From Naples to Lavernau, the ship traveled for a night,

Starting point is 02:38:23 during which I slept more or less well. My sleep, however, is seldom deep or dreamless. It seemed to me as if my mother's voice wakened me just at the end of the following dream. At first I had a vague conception of the words when the morning stars sang together, which were the preludeum of a certain confused representation of creation and of the mighty corals

Starting point is 02:38:46 resounding through the universe, in spite of the strange, contradictory, and confused character which is peculiar to the dream. There was mingled in it the course of an oratorio, which has been given by one of the foremost musical societies of New York, and with that were also memories of Milton's Paradise Lost. Then from out of this world, there slowly emerged certain words which arranged themselves into three strophies,

Starting point is 02:39:11 and indeed they seem to be in my own handwriting on ordinary blue-lined writing paper, on a page of my old poetry book which I always carried around with me, in short they appeared to me exactly as some minutes later they were in reality in my book miss miller now wrote down the following poem which she rearranged somewhat a few months later to make it more nearly in her opinion like the dream original when the eternal first made sound a myriad ears sprang out to hear and throughout all the universe there rolled an echo deep and clear all glory to the god of sound when the earth When the eternal first made light, a myriad eyes sprang out to look and hearing ears, and seeing eyes, once more a mighty coral took, all glory to the God of light. When the eternal first gave love, a myriad hearts sprang into life,

Starting point is 02:40:08 ears filled with music, eyes with light, peeled forth with hearts with love all rife, all glory to the God of love. Before we enter upon Miss Miller's attempt to bring to light, through her suppositions the root of this subliminal creation, we will attempt a short analytic survey of the material already in our possession. The impression on the ship has already been properly emphasized so that we need have no further difficulty in gaining possession of the dynamic process which brought about this poetical revelation.

Starting point is 02:40:41 It was made clear in the preceding paragraphs that Miss Miller possibly had not inconsiderably undervalued the importance of the arrival, of the erotic impression. This assumption gains in probability through experience, which shows that very generally, relatively weak erotic impressions are greatly undervalued. One can see this best in cases where those concerned, either from social or moral grounds, consider an erotic relation as something quite impossible. For example, parents and children, brothers and sisters, relations, homosexual, between older and younger men, and so on. If the impression is relatively slight, then it does not exist at all, for the participators.

Starting point is 02:41:24 If the impression is strong, then a tragic dependence arises, which may result in some great nonsense or be carried to any extent. This lack of understanding can go unbelievably far, mothers who see the first directions of the small son in their own bed, a sister who half-playfully embraces her brother, a 20-year-old daughter who still seats herself on her father's lap and then has strange sensations in her abdomen. They are all morally indignant to the highest degree if one speaks of sexuality. Finally, our whole education is carried on with the tacit agreement to know as little as possible of the erotic and to spread abroad the deepest ignorance in regard to it.

Starting point is 02:42:07 It is no wonder, therefore, that the judgment in Puncto of the importance of an erotic impression is generally unsafe and inadequate. Ms. Miller was under the influence of a deep erotic impression, as we have seen, because of the sum total of the feelings aroused by this. It does not seem that this impression was more than didbly realized, for the dream had to contain a powerful repetition. From analytic experience, one knows that the early dreams which patients bring for analysis are nonetheless of a special interest because of the fact that they bring out criticisms

Starting point is 02:42:42 and valuations of the physician's personality, which previously would have been asked for directly in vain. They enriched the conscious impression which the patient had of his physician and often concerning very important points. They are naturally erotic observations which the unconscious was forced to make just because of the quite universal undervaluation and uncertain judgment of the relatively weak erotic impression. In the drastic and hyperbolic manner of expression of the dream, the impression often appears in almost unintelligible form on account of the immeasurable dimension of the symbol. A further peculiarity which seems to rest upon the historic strata of the unconscious is this that an erotic impression to which conscious

Starting point is 02:43:31 acknowledgment is denied usurps and earlier and discarded transference and expresses itself in that. Therefore it frequently happens, for example, that among young girls, at the time of their first love, remarkable difficulties develop in the capacity for erotic expression, which may be reduced analytically to disturbances through a regressive attempt at resuscitation of the father image or the father imago. Indeed, one might presume something similar in Miss Miller's case for the idea of the masculine creative deity is a derivation analytically and historically psychological of the father Imago. And aims, above all, to replace the discarded infantile father transference in such a way

Starting point is 02:44:20 that for the individual the passing from the narrow circle of the family into the wider circle of human society may be simpler or made easier. In the light of this reflection, we can see in the poem and its preludeum, the religious, poetically formed product of an introversion, depending upon the surrogate of the father Imago. In spite of the incomplete apperception of the effectual impression, essential component parts of this are included in the idea of compensation as marks, so to speak of its origin. Fister has coined for this the striking expression, law of the return of the complex. The effectual impression was that of the officer singing in the night watch when the morning stars sang together. The idea of this opened a

Starting point is 02:45:10 world to the girl. Creation. This creator has created tone, then light, and then love. That the first to be created should have been toned, can be made clear only individually, for there is no cosmogony, except

Starting point is 02:45:26 venosis of Hermes, a generally quite unknown system, which would have such tendencies. But now we might venture a conjecture which is already apparent, and which soon will be proven thoroughly, viz, the following chain of associations, the singer, the singing morning stars, the God of tone,

Starting point is 02:45:47 the Creator, the God of light, of the sun, of the fire, and of love. The links of this chain are proven by the material, with the exception of sun and fire, which I put in parentheses, but which, however, will be proven through what follows in the further course of the analysis. All of these expressions, with one exception, belong to erotic speech. my God, star, light, my sun, fire of love, fiery love, etc. Creator appears indistinct at first, but becomes understandable through the reference to the undertone of arrows, to the vibrating cord of nature, which attempts to renew itself in every pair of lovers, and awaits the wonder of creation. Miss Miller had taken pains to disclose the unconscious creation of her mind to her

Starting point is 02:46:36 understanding, and indeed through a procedure which agrees in principle with psychoanalysis, and therefore leads to the same results as psychoanalysis. But as usually happens with layman and beginners, Miss Miller, because she had no knowledge of psychoanalysis, left off at the thoughts which necessarily bring the deep complex lying at the bottom of it to light in an indirect that is to say censored manner. More than this, a simple method, merely the carrying out of the thought to its conclusion is sufficient to discover the meaning, Ms. Miller finds it astonishing

Starting point is 02:47:10 that her unconscious fantasy does not, following the mosaic account of creation, put light in the first place instead of tone. Now follows an explanation theoretically constructed and correct ad hoc, the hollowness of which is, however, characteristic of all, similar attempts at explanation.

Starting point is 02:47:30 She says, it is perhaps interesting to recall that Anaxagoras also had the cosmos arise out of chaos through a sort of whirlwind, which does not happen usually without producing sound. But at this time, I had studied no philosophy, and knew nothing either of Anaxagris or of his theories about the noose, which I unconsciously was openly following. At that time also, I was equally in complete ignorance of Leibniz, and therefore knew nothing of his doctrine doom deus Calculate Fitmundus. Miss Miller's references to Annex Aggris

Starting point is 02:48:06 and two libelniz both referred to creation by means of thought, that is to say that divine thought alone could bring forth a new material reality, a reference at first not intelligible, but which will soon, however, be more easily understood. We now come to those fancies from which Miss Miller principally drew her unconscious creation. In the first place, there is the Paradise Lost by Milton, which we had at home in the edition illustrated by Dore, and which had often delighted me from childhood. than the book of Job, which had been read aloud to me since the time of my earliest recollection.

Starting point is 02:48:41 Moreover, if one compares the first words of Paradise Lost, with my first verse, one notices as there is the same verse measure of man's first disobedience when the eternal first made sound. My poem also recalls various passages in Job, and one or two places and handles Oratorio, the creation which came out very indistinctly in the first part of the dream. The Lost Paradise, which, as is well known, is so closely connected with the beginning of the world, is made more clearly evident by the verse of man's first disobedience, which is concerned evidently with the fall, the meaning of which need not be shown any further. I know the objection which every one unacquainted with psychoanalysis will raise, viz, that Miss Miller might just as well have chosen any other verse as an example, and that accidentally she had taken the first one that happened to appear,

Starting point is 02:49:33 which had this content almost accidentally. As is well known, the criticism which we hear equally from our medical colleagues and from our patients as generally based on such arguments, this misunderstanding arises from the fact that the law of causation in the psychical sphere is not taken seriously enough, that is to say there are no accidents, no just as well. It is so, and there is, therefore, a sufficient reason at hand why it is so. It is moreover true that Ms. Miller's point, is connected with the fall, wherein just that erotic component comes forth the existence of which we have surmised above.

Starting point is 02:50:13 Miss Miller neglects to tell which passages in Job occurred to her mind. These, unfortunately, are therefore only general suppositions. Take first the analogy to the Lost Paradise. Job lost all that he had, and this was due to an act of Satan who wished to incite him against God. In the same way, mankind, through the temptation of the serpent, lost paradise, and was plunged into Earth's torments. The idea of rather the mood, which is expressed by the reference to the lost paradise, is Ms. Miller's feeling that she had lost something which was connected with satanic temptation. To her, it happened just as to Job, that she suffered innocently, for she did not fall a victim to temptation. Job's sufferings are not understood by his friends.

Starting point is 02:50:58 no one knows that Satan has taken a hand in the game and that Job is truly innocent. Job never tires of avowing his innocence. Is there a hint in that? We know that certain neurotic and especially mentally diseased people continue to defend their innocence against non-existent attacks. However, one discovers at a closer examination that the patient, while he apparently defends his innocence without reason, fulfills with that a deckhand lung, the energy for which arises from just those impulses whose sinful character is revealed by the contents of the pretended reproach and calumny. Job suffered doubly on one side through the loss of his fortune, on the other through the lack of understanding and his friends. The latter can be seen throughout the book. The suffering of

Starting point is 02:51:45 the misunderstood recalls the figure of Serenot de Bergerac. He too suffered doubly on one side through hopeless love, on the other side through misunderstanding. He falls, as we have seen in the last hopeless battle against the mensange, the compromis, the prejudge, le la chate, and la sootis.

Starting point is 02:52:08 We've marachet to the lorier and the rose. Job laments, God delivers me to the ungodly and casteth me

Starting point is 02:52:18 into the hands of the wicked. I was at ease and he brake me asunder, yea he had taken me by the neck and dashed me to pieces. He has

Starting point is 02:52:26 hath also set me up for his mark. His archers compassed me round about. He cleaveth my reins asunder and death not spare. He poureth out my gall upon the ground. He breaketh me with breach upon breach. He runeth upon me like a giant. Job 16, 11 through 15. The analogy of feeling lies in the suffering of the hopeless struggle against the more powerful. It is as if this conflict were accompanied from afar by the sounds of creation, which brings up a beautiful and mysterious image belonging to the unconscious, and which has not yet forced its way up to the light of the upper world. We surmise, rather than know, that this battle has really something to do with creation, with the struggles between negations and affirmations.

Starting point is 02:53:12 The references to Roth Stan Serino through the identification with Christian, to Milton's Paradise Lost, to the Sorrows of Job, misunderstood by his friends, betrayed plainly that in the soul of poet. Something was identified with these ideas. She also has suffered like Serenau and Job, has lost paradise and dreams of creation, creation by means of thought, fruition through the whirlwind of Anaxagoras. We once more submit ourselves to Miss Miller's guidance. I remember that when 15 years old I was once very much stirred up over an article read aloud to me by my mother concerning the idea which spontaneously produced its object, I was so excited that I could not sleep all night because of thinking over and over again what that could mean. From the age of nine to

Starting point is 02:53:58 16, I went every Sunday to a Presbyterian church, in charge of which at that time was a very culture minister. In one of the earliest memories which I have retained of him, I see myself as a very small girl sitting in a very large view, continually endeavoring to keep myself awake and pay attention without in the least being able to understand what he meant when he spoke to us of chaos, cosmos, and the gift of love. Don Damua. There are also rather early memories of the awakening of puberty, 9 to 16, which have connected the idea of the cosmos, springing from chaos with the dawn d'amour. The medium in which these associations occur is the memory of a certain very much honored ecclesiastic who spoke those dark words. From the same period of time comes the remembrance of that excitement about the idea of the creative thought which from itself produced its object.

Starting point is 02:54:49 Here are two ways of creation intimated, the creative thought and the mysterious reference to the Don Damour. At the time when I had not yet understood the nature of psychoanalysis, I had a fortunate opportunity of winning through continual observation a deep insight into the soul of a 15-year-old girl. Then I discovered with astonishment what the contents of the unconscious fantasies are, and how far removed they are from those which a girl of that age shows, outwardly. There are wide-reaching fantasies of truly mythical fruitfulness. The girl was in us, but all fantasy, the race mother of uncounted peoples. If we deduct the poetically spoken fantasy of the girl, elements are left, which at that age are common to all girls, for the

Starting point is 02:55:38 unconscious content is to an infinitely greater degree common to all mankind than the content of the individual consciousness, for it is the condensation of that which is historically the average and ordinary. Miss Miller's problem at this age was the common human problem. How am I to be creative? Nature knows but one answer to that, through the child. Don Damor, but how is the child attained? Here the terrifying problem emerges,

Starting point is 02:56:06 which, as our analytic experience shows, as connected with the father, where it cannot be solved, because the original sin of incest weighs heavily for all time upon the human race. The strong and natural love, which binds the child to the father, turns away in those years during which the humanity of the Father would be all too plainly recognized to the higher forms of the Father to the Fathers of the Church and to the Father God

Starting point is 02:56:30 visibly represented by them and in that their lives still less possibility of solving the problem however mythology is not lacking in constellations has not the Logos become flesh too has not the divine Numa even the low ghost entered the Virgin's womb and lived among us as the Son of Man

Starting point is 02:56:49 the world wind of Agnach Sagrhus was precisely the divine noose, which from out of itself has become the world, why do we cherish the image of the Virgin Mother even to this day? Because it is always comforting, and says without speech or noisy sermon to the one seeking comfort, I too have become a mother through the idea which spontaneously produces its object. I believe that there is foundation enough at hand for a sleepless night if those fantasies procured to the age of puberty were to become possessed of this idea, the results would be immeasurable. All that is psychological, has an under, and an over-meaning,

Starting point is 02:57:27 as is expressed in the profound remark of the old mystic. The heaven above, the heaven below, the sky above, the sky below, all things above, all things below, decline and rise. We would show but slight justice, however, to the intellectual or originality of our author if we were satisfied to trace back the commotion of that sleepless night absolutely and entirely to the sexual problem in a narrow sense that would be but one half and truly to make use of the mystic's expression only the under half the other half is the intellectual sublimation which strives to make true in its own way the ambiguous expression of the idea which produces its object spontaneously ideal creation in place of the real end of chapter three part one. Section 8 of Psychology of the Unconscious by Carl Jung. This Libervox recording is in the public domain. Section 8. In such an intellectual accomplishment of an evidently very capable personality, the prospect of a spiritual fruitfulness is something which is worthy of the highest

Starting point is 02:58:46 aspiration, since for many it will become a necessity of life. Also, this side of the fantasy explains to a great extent the excitement, for it is a thought with a presentiment of the future, one of those thoughts which arise to use one of MetaLink's expressions from the incantion superior, that prospective potency of subliminal combinations. I've had the opportunity of observing certain cases of neuroses of years' duration in which at the time of the beginning of the illness, or shortly before, a dream occurred often of visionary clarity. This impressed itself in extinguously upon the memory, and, in analysis, revealed a hidden meaning to the patient which anticipated the subsequent events of life. that is to say their psychological meaning.

Starting point is 02:59:45 I'm inclined to grant this meaning to the commotion of that restless night because the resulting events of life, insofar as Miss Miller consciously and unconsciously unveils them to us are entirely of a nature to confirm the supposition that that moment is to be considered as the inception and presentiment of a sublimated aim in life. Ms. Miller concludes the list of her fancies, with the following remarks. The dream seemed to me to come from a mixture of the representation of Paradise Lost,

Starting point is 03:00:19 Job and Creation, with ideas such as thought which spontaneously produces its object, the gift of love, chaos, and cosmos. In the same way as colored splinters of glass are combined in a kaleidoscope, in her mind, fragments of philosophy, aesthetics, and religion,

Starting point is 03:00:39 which seem to be combined. under the stimulating influence of the journey and the countries hurriedly seen combined with the great silence and the indescribable charm of the sea sena fu ke silla heurion de only this and nothing more with these words miss miller shows us out politely and energetically her parting words and her negation confirmed over again in english leave behind a curiosity viz what position is to be negated by these words, Sir N'erfoucoursela et huen de plu. That is to say really, only le charm impalpable de la Mere. And the young man who sang melodiously during the night watch is long since forgotten, and no one is to know, least of all the dreamer,

Starting point is 03:01:32 that he was a morning star who came before the creation of a new day. One should take care lest he satisfy himself, and the reader with a sentence such as Senafu Ksala. Otherwise it might immediately happen that one would become disturbed again. This occurs to Miss Miller too, since she allowed an English quotation to follow, only this and nothing more. Without giving the source, it is true. The quotation comes from an unusually effective poem,

Starting point is 03:02:03 The Raven by Po. The line referred to occurs in the following. While I nodded, nearly napping, suddenly there came a tapping, as of someone gently rapping, rapping, at my chamber door, to some visitor, I muttered, tapping at my chamber door, only this and nothing more. The spectral raven knocks nightly at his door, and reminds the poet of his irrevocably lost Lenore. The raven's name is Nevermore, and as a refrain to every verse he croaks his horrible Nevermore. Old memories come back tormentingly, and the Spectre

Starting point is 03:02:39 repeats inexorably, never more. The poet seeks in vain to frighten away the dismal guest, he calls to the raven, be that word our sign of parting, bird or fiend, I shrieked up starting, get thee back into the tempest and the night's plutonian shore. Leave no black plume as a token of that lie. Thy soul hath spoken. Leave my loneliness unbroken. Quit the bust above my door. Take thy beak from out my heart, and take thy form from off my door, quote the raven, never more. That quotation, which apparently skip slightly over the situation, only this and nothing more, comes from a text, which depicts in an affecting manner the despair over the lost Lenore.

Starting point is 03:03:25 That quotation also misleads art poet in the most striking manner. Therefore, she undervalues the erotic impression and the wide-reaching effect of the commotion caused by it. It is this under evaluation, which Freud has formulated more precisely as repression, which is the reason why the erotic problem does not attain directly conscious treatment, and from this there arise these psychological riddles. The erotic impression works in the unconscious, and in its stead pushes symbols forth into consciousness. Thus one plays hide-and-seek with oneself. First, it is the morning stars which sing together, then paradise lost, then the erotic yearning, closes itself in an ecclesiastical dress, and utters dark words about world creation.

Starting point is 03:04:21 And finally rises into a religious hymn to find there at last a way out into freedom, a way against which the censor of the moral personality can oppose nothing more. The hymn contains in its own peculiar character the marks of its origin. It thus has fulfilled itself. The law of the return of the complex. The night singer, in this circuitous manner of the old transference to the Father Priest, has become the eternal, the creator, the God of tone, of light, of love. The indirect course of the libido seems to be a way of sorrow,

Starting point is 03:05:01 at least Paradise Lost, and the parallel reference to Job, lead one to that conclusion. If we take, in addition to this, the introductory intimation of the identification with Christian, which we see concludes with Cyrano, then we are furnished with material which pictures the indirect course of the libido as truly a way of sorrow. It is the same as when mankind, after the sinful fall, had the burden of the earthly life, life to bear, or like the tortures of Job, who suffered under the power of Satan and of God, and who himself, without suspecting it, became a plaything of the superhuman forces which we no longer consider as metaphysical, but as meta-psychological.

Starting point is 03:05:49 Files also offers us the same exhibition of God's wager, Mephistopheles. What will you bet? There's still a chance to gain him, if unto me full leave you give. gently upon my road to train him. Satan, but put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. Job 1.2. While in Job, the two great tendencies are characterized simply as good and bad, the problem in Faust is a pronouncedly erotic one,

Starting point is 03:06:27 viz the battle between sublimation and arrows. in which the devil is strikingly characterized through the fitting role of the erotic tempter. The erotic is lacking in Job. At the same time, Job is not conscious of the conflict within his own soul. He even continuously disputes the arguments of his friends who wish to convince him of evil in his own heart. To this extent, one might say that Faust is considerably more honorable since he openly confesses to the torments of his soul.

Starting point is 03:07:03 Miss Miller acts like Job, she says nothing, and lets the evil and the good come from the other world, from the meta-psychologic. Therefore, the identification with Job is also significant in this respect. A wider, and indeed a very important analogy, remains to be mentioned. The creative power, which love really is, rightly considered from the natural standpoint remains as the real attribute of the divinity,

Starting point is 03:07:32 sublimated from the erotic impression. Therefore, in the poem, God is praised throughout as creator. Job offers the same illustration. Satan is the destroyer of Job's fruitfulness. God is the fruitful one himself, therefore, at the end of the book he gives forth as an expression of his own creative power, this hymn, filled with lofty poetic beauty. In this hymn, strangely enough, two unsympathetic representatives of the animal kingdom, behemoth and the Leviathan, both expressive of the crudest force conceivable in nature, are given chief consideration, the beaumoth being really the phallic attribute of the god of creation. Behold now, beaumith, which I made,

Starting point is 03:08:23 as well as thee. He eateth grass as an ox. Lo now his strength is in his loins, and his force is in the muscles of his belly. He moveth his tail like a cedar. The sinews of his thighs are knit together.

Starting point is 03:08:40 His bones are as tubes of brass. His limbs are like bars of iron. He is the chief of the ways of God. He only, that made him, giveth him his sword. Behold, if a river over flow. He trembleth not. He is confident, though a Jordan swell even to his mouth. Shall any take him

Starting point is 03:09:01 when he is on the watch, or pierce through his nose with a snare? Canst thou draw Leviathan with a fish-hook, or press down his tongue with a cord? Lay thy hand upon him, remember the battle, and do no more. None is so fierce that dare stir him up. Who then is he that can stand before me, who hath first given unto me that I should repay him whatsoever is under the whole heaven is mine. Job 40, 15 through 20, 23, 24, 41, 1, 8, 10, 11. God says this in order to bring his power and omnipotence impressively before Job's eyes. God is like the beaumath and the Leviathan. The fruit for nature giving forth abundance, the untamable wildness and boundlessness of nature, and the overwhelming danger of the unchained power.

Starting point is 03:09:58 But what has destroyed Job's earthly paradise, the unchained power of nature? As the poet lets it be seen here, God has simply turned his other side outwards for once, the side which man calls the devil, and which lets loose all the torments of nature on Job, naturally for the purpose of discipline and training. The God who created such monstrosities, before whom the poor, weak man stiffens with anxiety, truly must hide qualities within himself, which are food for thought. This God lives in the heart, in the unconscious, in the realm of meta-psychology. There is the source of the anxiety before the unspeakably horrible, and of the strength

Starting point is 03:10:42 to withstand the horrors. The person, that is to say, his conscious eye, is like a plaything, like a thing, like a feather, which is whirled around by different currents of air, sometimes the sacrifice and sometimes the sacrificer, and he cannot hinder either. The book of Job shows us God at work, both as creator and destroyer. Who is this God? A thought which humanity in every part of the world, and in all ages has brought forth from itself, and always again anew in similar forms, a power in the other world to which man gives praise, a power which creates as well as destroys an idea necessary to life. Since psychologically understood, the divinity is nothing else

Starting point is 03:11:27 than a projected complex of representation, which is accentuated in feeling according to the degree of religiousness of the individual, so God is to be considered as the representative of a certain sum of energy. Libido. This energy is a energy. This energy therefore appears projected metaphysically because it works from the unconscious outwards when it is dislodged from there, as psychoanalysis shows. As I have earlier made apparent in the Betetung-Dase-Vat-errs, the religious instinct feeds upon the incestuous libido of the infantile period. In the principal forms of religion, which now exist, the father transference, seems to be at least the mold,

Starting point is 03:12:13 influence. In older religions, it seems to be the influence of the mother transference, which creates the attributes of the divinity. The attributes of the divinity are omnipotence, a sternly persecuting paternalism, ruling through fear, Old Testament, and a loving paternalism, New Testament. These are the attributes of the libido, in that wide sense in which Freud has conceived this idea empirically. In certain pagan and also in certain Christian attributes of divinity, the maternal stands out strongly, and in the former the animal also comes into the greatest prominence. Likewise, the infantile, so closely interwoven with religious fantasies,

Starting point is 03:13:01 and from time to time breaking forth so violently, is nowhere lacking. All this points to the sources of the dynamic states of religious activity. These are those impulses, which in China, childhood are withdrawn from incestuous application through the intervention of the incest barrier, and which, especially at the time of puberty, as a result of a fluxes of libido coming from the still incompletely employed sexuality, are aroused to their own peculiar activity. As is easily understood, that which is valuable in the God-creating idea is not the form but the power, the libido, the primitive power which Job's hymn

Starting point is 03:13:43 of creation vindicates, the unconditional and inexorable, the unjust and the superhuman, are truly and rightly attributes of libido, which lead us unto life, which let the poor be guilty, and against which struggle is in vain. Nothing remains for mankind but to work in harmony. With this will, Nietzsche's Zarathustra teaches us this impressively. We see that in Miss Miller, the religious hymn arising from the unconscious is the compensating amend for the erotic. It takes a great part of its materials from the infantile reminiscences which she reawakened into life by the introversion of the libido. Had this religious creation not succeeded and also had another sublimated application been eliminated, then Ms. Miller

Starting point is 03:14:36 would have yielded to the erotic impression, either to its natural consequence or to a negative issue which would have replaced the lost success and love by a correspondingly strong sorrow. It is well known that opinions are much divided concerning the worth of this issue of an erotic conflict such as Miss Miller has presented to us. It is thought to be much more beautiful to solve unnoticed and erotic tension in the elevated feelings of religious poetry in which perhaps many other people can find joy and consolation. One is wrong to storm against this conception from the radical standpoint of fanaticism for truth. I think that one should view with philosophic admiration the strange paths

Starting point is 03:15:24 of the libido and should investigate the purposes of its circuitous ways. It is not too much to say that we have herewith dug up the erotic root, and yet the problem remains unsolved. Were there not bound up with that, a mysterious purpose, probably of the greatest biological meaning, then certainly 20 centuries would not have yearned for it with such intense longing. Doubtless this sort of libidian current moves in the same direction as, taken in the whitest sense, did that ecstatic ideal of the Middle Ages and of the ancient mystery cults, one of which became the later Christianity. There is to be seen biologically in this ideal. an exercise of psychological projection of the paranoian mechanism, as Freud would express it.

Starting point is 03:16:17 The projection consists in the repressing of the conflict into the unconscious and the setting forth of the repressed contents into seeming objectivity, which is also the formula of paranoia. The repression serves, as is well known, for the freeing from a painful complex from which one must escape by all means because its compelling and oppressing power is feared. The repression can lead to an apparent complete suppression, which corresponds to a strong self-control. Unfortunately, however, self-control has limits, which are only too narrowly drawn. Closer observation of people shows it is true that calm is maintained at the critical moment,

Starting point is 03:17:01 but certain results occur which fall into two categories. First, the suppressed effect comes to the surface immediately afterwards, seldom directly it is true, but ordinarily in the form of a displacement to another object. For example, a person is, inofficial relations, polite, submissive, patient, and so on, and turns his whole anger loose upon his wife or his subordinates. Second, the suppressed effect creates compensations elsewhere. For example, people who strive for excessive ethics. who try always to think, feel and act altruistically and ideally,

Starting point is 03:17:40 avenge themselves because of the impossibility of carrying out their ideals by subtle maliciousness, which naturally does not come into their own consciousness as such, but which leads to misunderstandings and unhappy situations. Apparently, then, all of these are only especially unfortunate circumstances, or they are the guilt and malice of other people, they are tragic complications. One is indeed freed of the conscious conflict, nevertheless,

Starting point is 03:18:11 it lies invisible at one's feet and is stumbled over at every step. The technique of the apparent suppressing and forgetting is inadequate because it is not possible of achievement in the last analysis. It is in reality a mere

Starting point is 03:18:27 makeshift. The religious projection offers a much more effectual help. In this, one keeps the conflict in sight, care, pain, anxiety, and so on, and gives it over to a personality standing outside of oneself, the divinity. The evangelical command teaches us this. Cast all your anxiety upon him because he careth for you. First Peter 5.7, in nothing be anxious, but in everything by prayer and supplication. Let your request be made known unto God. Philippians,

Starting point is 03:19:05 four, six. One must give the burdening complex of the soul consciously over to the deity, that is to say, associate it with a definite representation complex, which is set up as objectively real, as a person who answers those questions for us unanswerable. To this inner demand belongs the candid avowal of sin and the Christian humility, presuming such an avowal. Both are, for the purpose of making it possible, for one to examine oneself and to know one's self, one may consider the mutual avowal of sins as the most powerful support to this work of education. Confess, therefore, your sins one to another, James 5.16. These measures aim at a conscious recognition of the conflicts, thoroughly psychoanalytic, which is also a conditio sine qua non. of the psychoanalytic condition of recovery.

Starting point is 03:20:09 Just as psychoanalysis in the hands of the physician, a secular method sets up the real object of transference as the one to take over the conflicts of the oppressed and to solve them, so the Christian religion sets up the Savior, considered as real, in whom we have redemption through his blood the forgiveness of sins, Ephesians 1.7 and Colossians 114. He is the deliver and redemption,

Starting point is 03:20:35 of our guilt, a God who stands above sin, who did no sin, neither was Kyle found in his mouth, Peter 2.22. Who is own self-bear, our sins in his body upon that tree, Peter 2.24. Therefore, Christ has been sacrificed once to take away the sins of many. Hebrews 9.28. The God thus thought of is distinguished as innocent in himself and as the self-sacrificer. These qualities are true also for that amount of energy, libido, which belongs to the representation complex, designated the Redeemer. The conscious projection towards which the Christian education aims offers, therefore a double benefit.

Starting point is 03:21:20 First, one is kept conscious of the conflict, sins of two opposing tendencies mutually resistant, and through this one prevents a known trouble from becoming by means of repressing our own. forgetting and unknown, and therefore so much more tormenting sorrow. Secondly, one lightens one's burden by surrendering it to him, to whom all solutions are known. One must not forget that the individual psychological roots of the deity set up as real by the pious are concealed from him, and that he, although unaware of this, still bears the burden alone, and is still alone with his conflict.

Starting point is 03:21:58 This delusion would lead, infallibly to the speedy breaking up of the system. for nature cannot indefinitely be deceived, but the powerful institution of Christianity meets this situation. The command in the book of James is the best expression of the psychological significance of this, bear ye one another's burdens. This is emphasized as especially important in order to preserve society upright through mutual love, transference. The Pauline writings leave no doubt about this. Through love, be servants one to another, Galatians 5.13, let love of the brethren continue, Hebrews 13, 1, and let us consider one another to provoke unto love and good works,

Starting point is 03:22:46 not forgetting our own assembling together, as is the custom of some, but exhorting one another, Hebrews 10, 24, 25. They might say that the real transference taught in the Christian community is the condition absolutely necessary for the efficacy of the miracle of redemption. The first letter of John comes out frankly with this. He that loveth his brother abideth in the light. 1 John 2.10. If we love one another, God abideth in us.

Starting point is 03:23:14 1 John 4.12. The deity continues to be efficacious in the Christian religion only upon the foundation of brotherly love. Consequently, here too, the mystery of redemption is the unresisting real transference. One may properly ask oneself for what then is the deity useful if his efficacy consists only in the real transference?

Starting point is 03:23:39 To this also, the evangelical message has a striking answer. Men are all brothers in Christ. So Christ also, having been once offered to bear the sins of many, shall appear a second time apart from sin to them that wait for him unto salvation, Hebrews 9.28. The condition of transference among brothers is to be such as between man and Christ, a spiritual one, as the history of ancient cults and certain Christian sex shows. This explanation of the Christian religion is an especially important one,

Starting point is 03:24:14 biologically, for the psychological intimacy creates certain shortened ways between men, which lead only too easily to that from which Christianity sees. seeks to release them, namely to the sexual relation with all those consequences and necessities under which the really, already highly civilized man had to suffer at the beginning of our Christian era. For just as the ancient religious experience was regarded distinctly as a bodily union with the deity, just so was worship permeated with sexuality of every kind. Sexuality lay only too close to the relations of people with each other.

Starting point is 03:24:51 the moral degeneracy of the first Christian century produced a moral reaction arising out of the darkness of the lowest strata of society, which was expressed in the second and third centuries at its purest, in the two antagonistic religions, Christianity on the one side, and Mithrasism on the other. These religions strove after precisely that higher form of social intercourse symbolic of a projected become flesh idea, logos, whereby all those strongest impulsive energies of the archaic man formerly plunging him from one passion into another and which seemed to the ancients like the compulsion of the evil constellations as destiny and which in the sense of later ages might be translated as the driving force of the libido the power for putting in motion of zeno could be made use of for social preservation it may be assumed most certainly that the domestic domestic of humanity has caused the greatest sacrifices, an age was produced a stoical ideal must certainly have known why and against what it was created. The age of Nero serves to set off effectually the famous extracts from the 41st letter of Seneca to Lucilius. One drags the other into error, and how can we attain to salvation, when no one bids us halt,

Starting point is 03:26:15 when all the world drives us in deeper? Do you ever come across a man? unafraid in danger, untouched by desires, happy and misfortune, peaceful in the midst of a storm, elevated above ordinary mortals on the same plain as the gods, does not reverence seize you? Are you not compelled to say, such an exalted being is certainly something different from the miserable body which he inhabits? A divine strength rules there, such an excellent mind, full of moderation, raised above all trivialities, which smiles at that,

Starting point is 03:26:51 we others fear or strive after. A heavenly power animates such a person. A thing of this kind does not exist without the cooperation of a deity. The largest part of such a being belongs to the region from which he came, just as the sun's rays touch the earth in reality, and yet are at home only there from whence they come. So an eminent holy man associates with us. He is sent to us that we may learn to know the divine better, and although with us still really belongs to his original home. He looks thither and reaches to his original home. He looks thither and reaches towards it. Among us he walks as an exalted being. The people of this age had grown ripe for identification with the word become flesh for the founding of a new fellowship,

Starting point is 03:27:35 united by one idea in the name of which people could love each other and call each other brothers. The old vague idea of a messiah, of a mediator in whose name new ways of love would be created became a fact, and with that humanity made an immense step forward. This had not been brought about by a speculative, completely sophisticated philosophy, but by an elementary need in the mass of people, vegetating in spiritual darkness. The profoundest necessities had evidently driven them towards that, since humanity did not thrive in a state of dissoluteness. The meaning of those cults, I speak of Christianity and Mithricism, is clear it is a moral

Starting point is 03:28:18 restraint of animal impulses. The dynamic appearance of both religions betrays something of that enormous feeling of redemption which animated the first disciples in which we today scarcely know how to appreciate, for these old truths are empty to us. Most certainly we should still understand it, had our customs even a breath of ancient brutality, for we can hardly realize in this day the whirlwinds of the unchained libida which roared through the ancient Rome of the Caesars. The civilized man of the present day seems very far removed from that. He has become merely neurotic. So for us, the necessities which brought forth Christianity have actually been lost since we no longer understand their meaning. We do not know against

Starting point is 03:29:05 what it had to protect us. For enlightened people, the so-called religiousness has already approached very close to a neurosis. In the past 2,000 years, Christianity has done its work and has erected barriers of repression, which protect us from the sight of our own sinfulness. The elementary emotions of the libido have come to be unknown to us, for they are carried on in the unconscious. Therefore, the belief which combats them has become hollow and empty. Let whoever does not believe that a mask covers our religion, obtain an impression for himself from the appearance of our modern churches from which style and art have long since fled. With this, we turn back to the question from which we digressed, namely whether or not Ms. Miller has created something valuable with their poem.

Starting point is 03:29:55 If we bear in mind under what psychological or moral conditions Christianity came into existence, that is to say at a time when fierce brutality was an everyday spectacle, then we understand the religious seizure of the whole personality and the worth of that religion which defended the people of the Roman culture against the visible storms of wickedness. It was not difficult for those people to remain conscious of sin, for they saw it every day spread out before their eyes. The religious product was at that time the accomplishment of the total personality. Ms. Miller not only undervalues her sins,

Starting point is 03:30:31 but the connection between the depressing and unrelenting need and her religious product has even escaped her. Thus her poetical creation completely loses the living value of a religious product. It is not much more than that. a sentimental transformation of the erotic, which is secretly carried out close to consciousness and principally possesses the same worth as the manifest content of the dream, with this uncertain and delusive perishableness. Thus the poem is properly only a dream, become audible. To the degree that the modern consciousness is eagerly busied with things

Starting point is 03:31:10 of a holy other sort than religion, religion and its object original sin, have stepped into the background, that is to say, into the unconscious and great part. Therefore, today, man believes neither in the one nor in the other. Consequently, the Freudian school is accused of an impure fantasy, and yet one might convince oneself very easily, with a rather fleeting glance at the history of ancient religions and morals as to what kind of demons are harbored in the human soul. With this disbelief in the crudeness of human nature is bound up to disbelieve in the power of religion. The phenomenon, well known to every psychoanalyst of the unconscious transformation of an erotic conflict into religious activity, is something ethically wholly worthless, and nothing but an hysterical production. Whoever, on the other hand, to his conscious sin, just as consciously places religion in opposition, does something the greatness of which cannot be denied.

Starting point is 03:32:11 This can be verified by a backward glance over history. Such a procedure is sound religion. The unconscious recasting of the erotic into something religious lays itself open to the reproach of a sentimental and ethically worthless pose. By means of the secular practice of the naive projection, which is, as we have seen, nothing else than availed or indirect real transference through the spiritual, through the Logos, Christian training has produced a widespread weakening of the animal nature, so that a great part of the strength of the impulses could be set free for the work of social preservation and fruitfulness.

Starting point is 03:32:52 This abundance of libido to make use of this singular expression pursues with abutting renaissance, for example Petrarch, a course, which outgoing antiquity had already sketched out as religious, viz the way of the transference to nature. transformation of this libidinist interest is in great part due to the Mithrae worship, which was a nature of religion in the best sense of the word, while the primitive Christians exhibited throughout an antagonistic attitude to the beauties of this world. I'd remember the passage of St. Augustine mentioned by J. Burkart. Men draw thither to admire the heights of the mountains and the powerful ways of the sea, and to turn away from themselves. The foremost authority on the Mithrae cult Franz Cumont says as follows. The gods were everywhere

Starting point is 03:33:43 and mingled in all the events of daily life, the fire which cooked the means of nourishment for the believers, and which warmed them, the water which quenched their thirst and cleansed them. Also the air which they breathe, and the day which shone for them were the objects of their homage. Perhaps no religion

Starting point is 03:33:59 has given to its adherence in so larger degree as mythicism, opportunity for prayer, and motive for devotion. When the initiated betook himself in the to the sacred grotto concealed in the solitude of the forest. In every step, new sensations awakened in his heart, some mystical emotion.

Starting point is 03:34:17 The stars that shone in the sky, the wind that whispered in the foliage, the spring of brook which hastened murmuring, to the valley, even the earth, which he trod under his feet were in his eyes divine, and all surrounding nature a worshipful fear of the infinite forces that swayed the universe. These fundamental thoughts of Mithrasism,

Starting point is 03:34:35 which, like so much else of the ancient spiritual life, arose again from their grave during the Renaissance are to be found in the beautiful words of Seneca. When you enter a grove peopled with ancient trees, higher than the ordinary and whose bowels was so closely interwoven, that the sky cannot be seen, the stately shadows of the wood, the privacy of the place and the awful gloom cannot but strike you as with the presence of a deity, for when we see some cave at the foot of a mountain penetrating the rocks, not made by human hands but hollowed out to great depths by nature, it fills the mind with a religious fear. We venerate the fountain heads of great rivers, the sudden eruption of a vast body of water

Starting point is 03:35:14 from the secret places of the earth, obtains an altar. We adore likewise the springs of warm baths, and either the opaque quality or immense depths have made some lakes sacred. All this disappeared in the transitory world of the Christian, only to break forth much later when the thought of mankind had achieved that independence of the idea, which could resist the aesthetic impression, so that thought was no longer fettered by the emotional effects of the impression, but could rise to reflective observation. Thus man entered into a new and independent relation to nature,

Starting point is 03:35:48 whereby the foundation was laid for natural science and technique. With that, however, there entered in, for the first time, a displacement of the weight of interest. There arose again, real transference, which has reached its greatest development in our time. Materialistic interest has everywhere become paramount, therefore the realms of the spirit, where earlier the greatest conflicts and developments took place,

Starting point is 03:36:13 lie deserted and fallow. The world has not only lost its God, as the sentimentalists of the 19th century bewail, but also to some extent has lost its soul as well. One, therefore, cannot wonder that the discoveries and doctrines of the Freudian school, with their holy psychological views, meet with an almost universal disapproval.

Starting point is 03:36:33 Through the change of the center of interest from the inner to the outer world, the knowledge of nature has increased enormously in comparison with that of earlier times. By this, the anthropomorphic conception of the religious dogmas has been definitely thrown open to question. Therefore, the present-day religions can only, with the greatest difficulty, close their eyes to this fact, for not only has the intense interest been diverted from the Christian religion,

Starting point is 03:36:59 but criticism and the necessary correction have increased correspondingly. The Christian religion seems to have fulfilled its great biological purpose insofar as we are able to judge. It has led human thought to independence and has lost its significance, therefore, to a yet undetermined extent. In any case, its dogmatic contents have become related to myth-racism, in consideration of the fact that this religion has rendered nevertheless inconceivable service to education. One cannot reject it A.O. Ipso today. It seems to me that we might

Starting point is 03:37:34 still make use in some way of its form of thought, and especially of its great wisdom of life, which for 2,000 years has been proven to be particularly efficacious. The stumbling block is the unhappy combination of religion and morality. That must be overcome. There still remain traces of this strife in the soul, the lack of which in a human being is reluctantly felt. It is hard to say in what such things consist. For this, ideas as well as words are lacking. If in spite of that I attempt to say something about it, I do it parabolically using Seneca's words. Nothing can be more commendable and beneficial if you persevere in the pursuit of wisdom. It is what would be ridiculous to wish for when it is in your power to attain it. There is no need to lift up your hands to heaven.

Starting point is 03:38:22 or to pray the servant of the temple to admit you to the ear of the idol that your prayers may be heard the better god is near thee he is with thee yes lucilius a holy spirit resides within us the observer of good and evil and our constant guardian and as we treat him he treats us no good man is without a god could any one ever rise above the power of fortune without his assistance it is he that inspires us with thoughts upright just and pure we do not in deep pretend to say what God, but that a God dwells in the breast of every good man, is certain. End of Section 8. Section 9 of Psychology of the Unconscious by Carl Jung. This Libravox recording is in the public domain. Section 9. Chapter 4, The Song of the Moth. A little later, Miss Miller traveled from Geneva to Paris. She says, My weariness on the railway was so great

Starting point is 03:39:34 that I could hardly sleep an hour. It was terrifically hot in the lady's carriage. At four o'clock in the morning, she noticed a moth that flew against the light in her compartment. She then tried to go to sleep again. Suddenly the following poem took possession of her mind. The moth to the sun. I longed for thee, when first I crawled to conscience.

Starting point is 03:39:58 My dreams were all of thee, when in the chrysalis I lay, oft myriads of my kind beat out their lives Against some feeble spark once caught from thee, And one hour more, and my poor life is gone, Yet my last effort, as my first desire shall be, But to approach thy glory, Then having gained one raptured glance, I'll die content, For I, the sword,

Starting point is 03:40:28 of beauty, warmth and life, have in his perfect splendor once beheld. Before we go into the material which Miss Miller offers us for the understanding of the poem, we will again cast a glance over the psychological situation in which the poem originated. Some months or weeks appear to have elapsed since the last direct manifestation of the unconscious that Miss Miller reported to us about this period we have had no information. We learn nothing about the moods and fantasies of this time.

Starting point is 03:41:08 If one might draw a conclusion from this silence, it would be presumably that in the time which elapsed between the two poems really nothing of importance had happened and that therefore this poem is again but a voiced fragment of the unconscious working of the complex stretching out over months and years. It is highly probable that it is concerned with the same complex as before.

Starting point is 03:41:35 The earlier product, a hymn of creation full of hope, has, however, but little similarity to the present poem. The poem lying before us has a truly hopeless, melancholy character, moth and sun, two things which never meet. One must, in fairness, as, is a moth really expected to rise to the sun? We know indeed the proverbial saying about the moth that flew into the light and singed its wings, but not the legend of the moth that strove towards the sun.

Starting point is 03:42:11 Plainly here, two things are connected in hurt thoughts that do not belong together. First the moth which fluttered around the light so long that it burnt itself, and then the idea of a small ephemeral being, something like the day-fly, which, in lamentable contrast to the eternity of the stars, longs for an imperishable daylight. This idea reminds one of Faust. Mark how beneath the evening sunlight's glow, the green, embosomed houses glitter. The glow retreats, done is the day of toil. It yonder hastes, new fields of life exploring. Ah, that and no wing can lift me from the soil, upon its track to follow, follow soaring, then would I see

Starting point is 03:43:03 eternal evening gild the silent world beneath me glowing. Yet finally the weary God is sinking, the newborn impulse fires my mind. I hasten on his beams eternal drinking, the day before me and the night behind. me heaven unfurled the floor of waves beneath me a glorious dream though now the glorious fade alas the wings that lift the mind no aid of wings to lift the body can bequeathed me not long afterwards fowse sees the black dog roving there through cornfields and stubble the dog who is the same as the devil the tempter in whose hellish fires faust has sent his wings when he believed that he was expressing his great longing for the beauty of the sun and the earth, he went to stray thereover, and fell into the hands of the evil one. Yes, resolute to reach some brighter distance on earth's fair sun, I turned my back.

Starting point is 03:44:06 This is what Faust had said shortly before, in true recognition of the state of affairs. The honoring of the beauty of nature led the Christian of the Middle Ages to pagan thoughts, which lay in an antagonistic relation to his conscious religion. Just as once Mithrasism was in threatening competition with Christianity, for Satan often disguises himself as an angel of light. The longing of Thoust became his ruin. The longing for the beyond had brought as a consequence a loathing for life, and he stood in the brink of self-destruction. The longing for the beauty of this world led him anew to ruin into doubt and pain, even to Marguerite's tragic death. His mistake was that he followed after both worlds with no check to the driving

Starting point is 03:44:59 force of his libido. Like a man of violent passion, Faust portrays once more the folk, psychological conflict of the beginning of the Christian era, but what is noteworthy in a reversed order. Against what fearful powers of seduction Christ had to defend himself by means of his hope of the absolute world beyond may be seen in the example of olympius in auguston if any of us had been living in that period of antiquity he would have seen clearly that that culture must inevitably collapse because humanity revolted against it it is well known that even before the spread of christianity a remarkable expectation of redemption had taken possession of mankind the following echelog of virgil might well be a result of this mood the last age of cumian prophecy has come already over again the great series of the ages commences now too returns the virgin return the saturnian kingdoms now at length a new progeny is sent down from high heaven only chase lu cina to the boy at his birth be propitious in whose time first the age of iron shall discontinue and in the whole world a golden age arise now rules thy apollo under thy guidance if any traces of our guilt continue rendered harmless they shall set the earth free from fear for ever he shall partake of the life of the gods and he shall see heroes mingled with gods

Starting point is 03:46:34 and he too shall be seen by them and he shall rule a peaceful world with his father's virtues the turning to asceticism resulting from the general expansion of christianity brought about a new misfortune to many monasticism and the life of the anchorite fowles takes the reverse course for him the ascetic ideal means death he struggles for freedom and wins life at the same time giving himself over to the evil one but through this he becomes the bringer of death to her whom he loves most marguerite he tears himself away from pain and sacrifices his life in unceasing useful work through which he saves many lives his double mission as saviour and destroyer has already been hinted in a preliminary manner wagner with what a feeling thou great man must thou receive the people's honest veneration thou's thus we our hellish boluses compounding among these veils and hills surrounding worse than the pestilence have passed thousands were done to death from poison of my giving and i must hear by all the living the shameless murderers praised at last a parallel to this double roll is that text in the gospel of Matthew, which has become historically significant, I came not to send peace but a sword. Matthew 10.34.

Starting point is 03:48:02 Just this constitutes the deep significance of Gerdes Faust, that he clothes in words a problem of modern man, which has been turning in restless slumber since the Renaissance, just as was done by the drama of Oedipus for the Hellenic sphere of culture. What is to be the way out between the Skilla of renunciation of the world and the charybdis of the acceptance of the world. The hopeful tone voiced in the hymn to the God of Creation cannot continue very long with our author.

Starting point is 03:48:33 The pose simply promises but does not fulfill. The old longing will come again, for it is a peculiarity of all complexes worked over merely in the unconscious that they lose nothing of their original amount of effect. Meanwhile, their outward manifestations can change almost endlessly. One might therefore consider the first poem, and unconscious longing to solve the conflict through positive religiousness, somewhat in the same manner as they of the earlier centuries, decided their conscious conflicts by opposing to them

Starting point is 03:49:04 the religious standpoint. This wish does not succeed. Now with the second poem, there follows a second attempt, which turns out in a decidedly more material way. Its thought is unequivocal, only once having gained one raptured glance, and then to die. From the realms of the religious world the attention, just as in Faust, turns towards the sun of this world, and already there is something mingled with it which has another sense, that is to say, the moth which fluttered so long around the light, that it burnt its wings. We now pass to that which Miss Miller offers for the better understanding of the poem. She says, this small poem made a profound impression upon me. I could not, of course, find immediately a sufficiently clear and direct

Starting point is 03:49:52 explanation for it. However, a few days later when I once more read a certain philosophical work which I had read in Berlin the previous winter, in which I had enjoyed very much, I was reading it aloud to a friend. I came across the following words, The Mespiration Passionnet de la Mieto de lait de lait de lois, de lait de lait de'er. The same passionate longing of the moth for the star of man for God. I'd forgotten this sentence entirely, but it seemed very clear to me that precisely these words had reappeared in my hypnagogic poem. In addition to that, it occurred to me that a play seen some years previously, La Miette-a-la-flam was a further possible cause of the poem.

Starting point is 03:50:37 It is easy to see how often the word moth had been impressed upon me. The deep impression made by the poem upon the author shows that she put into it a large amount of love in the expression's aspirations, Aspiration Passionnet, we meet the passionate longing of the moth for the star of man for God, and indeed the moth is Miss Miller herself. Her last observation that the word moth was often impressed upon her shows how often she had noticed the word moth as applicable to herself. Her longing for God resembles the longing of the moth for the star.

Starting point is 03:51:12 The reader will recall that this expression has already had a place in the earlier material. When the morning star sang together, that is to say the ship's officer who sings on deck in the night, The passionate longing for God is the same as that longing for the singing morning stars. It was pointed out at great length in the foregoing chapter that this analogy is to be expected, Sik-Parwis-componary Magna Solibomb. It is shameful or exalted, just as one chooses, that the divine longing of humanity, which is really the first thing to make it human, should be brought into connection with an erotic fantasy. such a comparison jars upon the finer feelings therefore one is inclined in spite of the undeniable facts to dispute the connection an italian steersman with brown hair and black mustache and the loftiest dearest conception of humanity

Starting point is 03:52:07 these two things cannot be brought together against this not only our religious feelings revolt but our taste also rebels it would certainly be unjust to make a comparison of the two objects as concrete things since they are so heterogeneous. One loves a Beethoven sonata, but one loves caviar also. It would not occur to anyone to liken the sonata to caviar. It is a common error for one to judge the longing, according to the quality of the object. The appetite of the garmaa, which is only satisfied with goose, liver, and quail is no more distinguished than the appetite of the laboring man for corned beef and cabbage.

Starting point is 03:52:48 The longing is the same, the object, change. nature is beautiful only by virtue of the longing and love given her by man the aesthetic attributes emanating from that has influenced primarily on the libido which alone constitutes the beauty of nature the dream recognizes this well when it depicts a strong and beautiful feeling by means of a representation of a beautiful landscape whenever one moves in the territory of the erotic it becomes altogether clear how little the abject and how much the love means. The sexual object is, as a rule, overrated far too much, and that only on account of the extreme degree to which libido is devoted to the object. Apparently, Miss Miller had but little left over for the officer, which is humanly very intelligible, but in spite of that, a deep and lasting effect emanates from this connection which places divinity on a par with the erotic object. The moods which apparently are produced by these objects do not, however, spring from them but are manifestations of her strong loves. When Miss Miller praises either God or the sun,

Starting point is 03:53:59 she means her love, that deepest and strongest impulse of the human and animal being. The reader will recall that in the preceding chapter the following chain of synonyms was adduced. The singer, God of Sound, Singing Morning Star, Creator, God of Light, Sun, Sun, Fire, God of love. At that time we had placed sun and fire in parentheses. Now they are entitled to their right place in the chain of synonyms. With the changing of the erotic impression from the affirmative to the negative, the symbols of light occur as the paramount object.

Starting point is 03:54:35 In the second poem where the longings clearly exposed, it is by no means, the terrestrial sun. Since the longing has been turned away from the real object, its object has become, first of all, a subjective one, namely God. Psychologically, however, God is the name of a representation complex which is grouped around a strong feeling, the sum of libido. Properly, the feeling is what gives character and reality to the complex. The attributes and symbols of the divinity must belong in a consistent manner to the feeling,

Starting point is 03:55:10 longing, love, libido, and so on. If one honors God, the sum, or the father, then one honors one's own vital force the libido it is as Seneca says God is near you he is with you in you God is our own longing to which we pay divine honors if it were not known how tremendously significant religion was and is this marvelous play with oneself would appear absurd there must be something more than this however because notwithstanding its absurdity it is in a certain sense conformable to the purpose in the highest degree. To bear a God within one's self signifies a great deal. It is a guarantee of happiness of power, indeed even of omnipotence as far as these attributes belong to the deity. To bear God within oneself signifies just as much as to be God oneself in Christianity where it is true the grossly

Starting point is 03:56:06 central representations and symbols are weeded out as carefully as possible, which seems to be a continuation of the poverty of symbols of the Jewish cult, there are to be found plain traces of this psychology. There are even planar traces, to be sure, in the becoming one with God, in those mysteries closely related to the Christian, where the mystic himself is lifted up to divine adoration through initiatory rites. At the close of the consecration into the Isis mysteries, the mystic was crowned with the palm crown. He was placed on a pedestal and worshipped up. as Helios. In the magic papyrus of the Mithraic liturgy published by Diderick, there is the sacred word of the consecrated one, I am a star wandering about with you and flaming up from

Starting point is 03:56:56 the depths. The mystic and religious ecstasies put himself on a plane with the stars, just as a saint of the Middle Ages put himself by means of the stigmata on a level with Christ. St. Francis of Assisi expressed this in a truly pagan manner. as far as a close relationship with the brother's son and the sister moon. These representations of becoming one with God are very ancient. The old belief removed the becoming one with God until the time after death. The mysteries, however, suggest this as taking place already in this world. A very old text brings most beautifully before one this unity with God.

Starting point is 03:57:34 It is the song of triumph of the ascending soul. I am the God, Atum, I who alone was, I am the God Ray, at his first splendor, I'm the great God, self-created God of Gods, to whom no other God compares. I was yesterday, and no to-morrow the battle-ground of gods was made when I spoke. I know the name of that great God who tarries therein. I am that great phoenix, who is in Heliopolis, who there keeps account of all there is, of all that exists. I am the God-men, at his coming forth, who place the feathers upon my head.

Starting point is 03:58:09 I am in my country, I come into my city, daily. together with my father Atum. My impurity is driven away, and the sin which was in me is overcome. I wash myself in those two great pools of water, which are in Heracliopolis, in which is purified the sacrifice of mankind, for that great God who abideth there. I go on my way to where I wash my head in the sea of the righteous. I arrive at this land of the glorified and enter through the splendid portal. Thou who standest before me, stretch out to me, thy hand,

Starting point is 03:58:42 hence it is I, I am become one of thee. Daily am I together with my Father Atum. The identification with God necessarily has as a result the enhancing of the meaning and power of the individual. That seems, first of all, to have been really its purpose, a strengthening of the individual against his all too great weakness and insecurity

Starting point is 03:59:03 in real life. This great megalomania thus has a genuinely pitiable background. The strengthening of the consciousness of power is, however, only an external result of the becoming one with God. Of much more significance are the deeper lying disturbances in the realm of feeling. Whoever introverts libido, that is to say, whoever takes it away from a real object without putting in its place, a real compensation is overtaken by the inevitable results of introversion. The libido, which is turned inward into, the subject awakens again from among the sleeping remembrances,

Starting point is 03:59:37 one, which contains the path upon which earlier the libida once had come to the, the real object. At the very first and in foremost position it was father and mother who were the objects of the childish love. They are unequaled and imperishable. Now many difficulties are needed in an adult's life to cause those memories to reawaken and to become effectual. In religion, the regressive reanimation of the father and mother Imago is organized into a system. The benefits of religion are the benefits of parental hands, its protection and its peace are the results of parental care upon the child. Its mystic feelings are the unconscious memories of the tender emotions of the first childhood, just as the hymn expresses it. I am in my country, I come into my

Starting point is 04:00:23 city daily, am I together with my father atum. The visible father of the world is, however, the sun, the heavenly fire, therefore Father, God, Sun, fire are mythologically synonymous. The well-known fact that in the sun's strength, the great regenerative power of nature is honored shows plainly very plainly, to anyone to whom, as yet it may not be clear, that in the deity man honors his own libido, and naturally in the form of the image or symbol of the present object of transference. This symbol faces us in an especially marked manner in the third logos of the Diderick papyrus. After the second prayer, stars come from the disc of the sun to the mystic, five pointed in quantities filling the whole air. If the sun's disc has expanded

Starting point is 04:01:10 you will see an immeasurable circle and fiery gates, which are shut off. The mystic utters the following prayer. Hear me, grant me my prayer, binding together the fiery bolts of heaven with spirit, two-bodied, fiery sky, creator of humanity, fire-breathing, fiery-spirited, spiritual being, rejoicing in fire, beauty of humanity, ruler of humanity of fiery body, like giver to men, fire scattering, fire, agitated, life of humanity, fire-world, mover of men who confounds with thunder, famed among men, increasing the human race,

Starting point is 04:01:44 enlightening humanity, conqueror of stars. The invocation is, as one sees, almost inexhaustible in light and fire attributes, and can be likened in its extravagance only to the synonymous attributes of love of the mystic of the Middle Ages. Among the innumerable texts, which might be used as an illustration of this,

Starting point is 04:02:05 I select a passage from the writings of Mechtild von Magiard. 1212 to 1277. O Lord, love me excessively and love me often and long. The oftener you love me, so much the pure do I become. The more excessively you love me, the more beautiful I become. The longer you love me, the more holy will I become here upon earth. God answered, that I love you often, that I have from my nature, for I myself am love. That I love you excessively, that I have from my desire, for I to desire,

Starting point is 04:02:35 that men love me excessively. that I love you long that I have from my everlastingness, for I am without end. The religious regression makes use indeed of the apparent image without, however, consciously making it an object of transference, for the incest horror forbids that. It remains rather as a synonym, for example, of the Father or of God, or the more or less personified symbol of the sun and fire. Sun and fire, that is to say, the fructifying strength and heat, are attributes of the libido. in mysticism the inwardly perceived divine vision is often merely sun or light and is very little or not at all personified in the mithraic liturgy there is found for example a significant quotation

Starting point is 04:03:20 the path of the visible gods will appear through the sun the god my father il regard von benjin eleven hundred to eleven seventy eight expresses ourselves in the following manner but the light i see is not local but far off and brighter than the cloud which supports the sun I can in no way know the form of this light, since I cannot entirely see the sun's disc. But within this light I see at times and infrequently another light which is called by me the living light. But when and in what manner I see this I do not know how to say. And when I see it all weariness and need is lifted from me then too I feel like a simple girl and not like an old woman. Simeon the new theologian 970 to 1040 says the following. my tongue lacks works and what happens in me

Starting point is 04:04:07 my spirit sees clearly but does not explain it sees the invisible that emptiness of all forms simple throughout not complex and in extent infinite for it sees no beginning

Starting point is 04:04:18 and it sees no end it is entirely unconscious of the meanings and does not know what to call that which it sees something complete appears it seems to me not indeed through the being itself

Starting point is 04:04:29 but through a partition for you and kindle fire from fire and you receive the whole fire, but this remains undiminished and undivided as before. Similarly, that which is divided separates itself from the first, and like something corporeal, spreads itself into several lights. This, however, is something spiritual, immeasurable, indivisible, and inexhaustible,

Starting point is 04:04:54 for it is not separated when it becomes many, but remains undivided and is in me, and enters within my poor heart like a sun or circular disk of the sun, sun similar to the light, for it is a light. That that thing perceived as inner light, as the sun of the other world is longing, is clearly shown by Simeon's words. And following it, my spirit demanded to embrace the splendor beheld, but it found it not as creature and did not succeed in coming out from a monk-created being so that it might embrace that uncreated and uncomprehended splendor. Nevertheless, it wandered everywhere and strove to behold it. It penetrated the air. It wandered over the heavens. It crossed over the abysses. It searched, as it seemed,

Starting point is 04:05:41 to it, the ends of the world. But in all of that, it found nothing for all was created. And I lamented and was sorrowful, and my breast burned, and I lived as one distraught in mind. But it came as it would, and descending like a luminous mystic cloud. It seemed to envelop my whole heart. head so that dismayed I cried out. It left me alone, and when I troubled sought for it, I realized suddenly that it was in me, myself, and in the midst of my heart it appeared as the light of a spherical sun. In Nietzsche's glory and eternity we meet with an essentially similar symbol, hush, I see vastness, and of vasty things shall man be done unless he can enshrine them with his words. Then take the night which brings the heart upon thy tongue, charmed wisdom, mine. I look above, there rolls the star-strewn sea.

Starting point is 04:06:35 O night, mute silence, voiceless cry of stars, and low a sign to heaven, its verge unbars, a shining constellation falls towards me. It is not astonishing, if Nietzsche's great inner loneliness calls again into existence certain forms of thought which the mystic ecstasy of the old cults as elevated to ritual representation in the visions of the mithraic liturgy we have to deal with many similar representations which we can now understand without difficulty as the ecstatic symbol of the libido after you have said the second prayer when silence is twice commanded then whistle twice and snap twice and straightway you will see many five-pointed stars coming down from the sun and filling the whole lower air but save one Again, silence, silence. And you, Neophyte, will see the circle and fiery doors cut off from the opening disk of the sun.

Starting point is 04:07:34 Silence is commanded, then the vision of light is revealed. The similarity of the mystics' condition and Nietzsche's poetical vision is surprising. Nietzsche says constellation. It is well known that constellations are chiefly therio or anthropomorphic symbols. The papyrus says, 5-fingered stars, similar to the rosy-fingered eos, which is nothing else than an anthropomorphic image. Accordingly, one may expect from that that by long gazing a living being would be formed out of the flame image. A star constellation of therio or anthropomorphic nature for the symbolism of the libido does not end with sun, light, and fire, but makes use of wholly other means of expression.

Starting point is 04:08:20 I yield precedence to Nietzsche the beacon. Here, where the island grew amid the seas, a sacrificial rock high towering. Here under darkling heavens, Zarathustra lights his mountain fires. These flames, with gray, white belly, in cold distances, sparkled their desire, stretches its neck towards ever-pure heights, a snake upreared in impatience.

Starting point is 04:08:47 This signal I set up there before me. This flame is mine own soul, insatiable for new distances, speeding upward upward, its silent heat. At all, lonely ones, I now throw my fishing run, give answer to the flame's impatience, let me the fissure on high mountains, catch my seventh last solitude. Here libido becomes fire, flame, and snake, the Egyptian symbol of the living disk of the sun, the disc with the two entwining snakes, contains the ginax. combination of both the libido analogies. The disc of the sun with its fructifying warmth is

Starting point is 04:09:26 analogous to the fructifying warmth of love. The comparison of the libido with sun and fire is in reality analogous. There is also a causative element in it for sun and fire as beneficent powers or objects of human love. For example, the sun hero Mithra is called the well-beloved. In Nietzsche's poem, the comparison is also a causative one, but this time in a reversed sense. The comparison with the snake is unequivocally phallic, corresponding completely with the tendency in antiquity, which was to see in the symbol of the phallus, the quintessence of life and fruitfulness. The phallus is the source of life in libido, the greater creator and worker of miracles, and as such it received reverence everywhere.

Starting point is 04:10:09 We have therefore three designating symbols of the libido. First, the comparison by analogy as sun and fire. Second, the comparisons based on causative relations as A, object comparison. The libido is designated by its object, for example, the beneficent sun. B, the subject comparison in which the libido is designated by its place of origin, or by analogies of this, for example, by phallus or analogous snake. To these two fundamental forms of comparison, still a third is added, in which the tertium comparationis is the activity.

Starting point is 04:10:49 For example, the libido is dangerous when fecundating like the bull, through the power of its passion, like the lion, like the raging boar, when in heat, like the ever-ruding ass, and so on. This activity comparison can belong equally well to the category of the analogous or to the category of the causative comparisons. The possibilities of comparison mean just as many possibilities for symbolic expression and from this basis all the infinitely varied symbols

Starting point is 04:11:17 so far as they are libido images may properly be reduced to a very simple root, that is, just to libido and its fixed primitive qualities. This psychological reduction in simplification is in accordance with the historic efforts of civilization to unify and simplify to synchronize the endless number of the gods we come across this desire

Starting point is 04:11:39 as far back as the old Egyptians, where the unlimited polytheism as exemplified in the numerous demons of places finally necessitated simplification all the various local gods a mon of thieves horace of effu horus of the east conum of eliphantin time aetum of heliopolis and others became identified with the sun god ray in the hymns to the sun the composite being ammon ray harbachus aitum was invoked as the only god which truly lives Amenhotep, the 4th 18th Dynasty, went the furthest in this direction.

Starting point is 04:12:18 He replaced all former gods by the living great disk of the sun, the official title reading, the sun ruling both horizons, triumphant in the horizon in his name, the glittering splendor, which is in the sun's disk. And indeed, Aramon adds, the sun as a god should not be honored, but the sun itself as a planet which imparts through its rays, the infinite life which is in it tool. all living creatures. Amin Hotep, the fourth by

Starting point is 04:12:45 his reform, completed a work which is psychologically important. He united all, the bull, ram, crocodile, and pile dwelling gods into the disc of the sun and made it clear that their various attributes were compatible with the son's attributes.

Starting point is 04:13:01 A similar fate overtook the Hellenic and Roman polytheism through the syncrystic efforts of later centuries. The beautiful prayer of Lucius to the queen of the heavens furnishes an important proof of this queen of heaven whether thou art the genio series the prime parent of fruits or whether thou art celestial venus or whether thou art the sister of phoebus or whether thou art prosopina terrific with midnight howlings with that feminine brightness of thine illuminating the walls of every city this attempt to gather again into a few units the religious thoughts which were divided in countless variations and personified in individual gods according to the world of their polytheistic distribution, and separation makes clear the fact that already at an

Starting point is 04:13:46 earlier time analogies had formerly arisen. Erotus is rich in just such reference, as not to mention the systems of the Hellenic Roman world, opposed to the endeavor to form a unity there stands a still stronger endeavor to create again and again a multiplicity so that even in the so-called severe monotheistic religions as Christianity, for example, the polytheistic theistic tendency is irrepressible. The deity is divided into three parts, at least, to which is added the feminine deity of Mary, and the numerous company of the lesser gods, the angels and saints, respectively. These two tendencies are in constant warfare. There is only one god with countless attributes, or else there are many gods who are then simply known differently

Starting point is 04:14:33 according to locality and personify sometimes this, sometimes that attribute of the fundamental thought, an example of which we have seen above in the Egyptian gods. With this, we turn once more to Nietzsche's poem, the beacon. We found the flame there used as an image of the libido, theromorphically represented as a snake, also as an image of the soul. This flame is mine-owned soul. We saw that the snake is to be taken as a phallic image of the libido upreared in impatience, and that this image also attribute of the conception of the sun, the Egyptian sun,

Starting point is 04:15:10 idol is an image of libido in the combination of sun and phallus. It is not a holy strange conception, therefore, that the sun's disc is represented with a penis, as well as with hands and feet. We find proof of this idea in a peculiar part of the Mithraic liturgy. In like manner the soul called tube, the origin of the ministering wind will become visible, for it will appear to you as a tube hanging down from the sun. This extremely important vision of a tube hanging down from the sun would produce in a religious text such as that of the Mathraic liturgy, a strange and at the same time meaningless effect if it did not have the phallic meaning. The tube is the place of origin of the wind.

Starting point is 04:15:52 The phallic meaning seems very faint in this idea, but one must remember that the wind as well as the sun is a fructifier and creator. This has already been pointed out in a footnote. There is a picture by a Germanic painter of the Middle Ages of the Concepter Imaculata, which deserves mention here, the conception is represented by a tube or pipe coming down from heaven and passing beneath the skirt of Mary. Into this lies the Holy Ghost in the form of a doubt for the impregnation of the mother of God. O'Neiger discovered the following hallucination in an insane man, paranoid demand.

Starting point is 04:16:28 The patient sees in the sun an upright tail, similar to an erected penis. When he moves his head back and forth, then to the sun's penis, weighs back and forth in a like manner, and out of that the wind arises. This strange hallucination remained unintelligible to us for a long time until I became acquainted with the Mithraic liturgy and its visions. This hallucination through an illuminating light as it appears to me upon a very obscure place in the text, which immediately follows the passage previously cited. Mead translate this very clearly, and towards the regions westward as though it were an infinite east wind,

Starting point is 04:17:06 but if the other wind towards the regions of the east should be in service in the like fashion, shall thou see towards the regions of that side, the converse of the site. In the original, Othalpua is the vision, the thing seen, anapha, means properly the carrying away. The sense of the text, according to this, might be, the thing seen may be carried or turned, sometimes here, sometimes there, according to the direction of the wind. the Othapra is the tube the place of origin of the wind, which turns sometimes to the east, sometimes to the west, and one might add generates the corresponding wind.

Starting point is 04:17:46 The vision of the insane man coincides, astonishingly with the description of the movement of the tube. The various attributes of the sun separated into a series appear, when after the other in the myth ray clitorogy, according to the vision of Helios, seven maidens appear with the heads of snakes, and seven guys with the heads of black bulls. End of Section 9.

Starting point is 04:18:18 Section 10 of Psychology of the Unconscious by Carl Jung. This Librivox recording is in the public domain. Section 10. It is easy to understand the maiden as a symbol of the libido used in the sense of causative comparison. The snake in paradise is usually considered as feminine, as the seductive principle in woman, and is represented as feminine by the old artists, although properly the snake has a phallic meaning. Through a similar change of meaning, the snake in antiquity becomes the symbol of the earth, which on its side is always considered feminine.

Starting point is 04:19:05 The bull is the well-known symbol for the fruitfulness of the sun. The bull gods in the Mithraic liturgy were called guardians of the axis of the earth, by whom the axle of the orb of the heavens was turned. The divine man, Mithra, also had the same attributes. He is sometimes called the soul in Wictus itself, sometimes the mighty companion and ruler of Helios. He holds in his right hand the bare constellation, which moves and turns the heavens.

Starting point is 04:19:36 The bullheaded gods equally, the Greek counterpart with Mithra himself, to whom the attribute, young one, the newcomer is given, are merely attributive components of the same divinity. The chief god of the Mithraic liturgy is himself subdivided into Mithra and Helios. The attributes of each of these are closely related to the other. Of Helios, it is said, he will see the God youthful, graceful, with glowing locks in a white garment, and a scarlet cloak with a fiery helmet. Of Mithra, it is said,

Starting point is 04:20:13 You will see God very powerful with a shining countenance, Young with golden hair, clothed in white vestments, with a golden crown, holding in his right hand a bullock's golden shoulder, that is the bare constellation, which wandering hourly, up and down, moves and turns the heavens, and out of his eyes you will see, lightning spring forth and from his body, stars.

Starting point is 04:20:36 If we place fire in gold, essentially similar than a great accord is found in the attributes of the two gods. Do these mystical pagan ideas there deserve to be added the probably almost contemporaneous vision of revelation? And being turned, I saw seven golden candlesticks, and in the midst of the candlesticks, one like unto the son of man, clothed with a garment down to the foot, and gird about at the breasts with a golden girdle. And his head and his hair were white as white wool.

Starting point is 04:21:08 white as snow, and his eyes were as a flame of fire, and his feet like unto burnished brass, as if it had been refined in a furnace, and his voice as the sound of many waters. And he had in his right hand seven stars, and out of his mouth proceeded a sharp, two-edged sword, and his countenance was as the sun shinedeth in his strength. Revelation 1.12 following lines. And I looked and beheld a white cloud, and upon the cloud, I saw one sitting, like under the son of man, having on his head a golden crown, and in his hand a sharp sickle. Revelation 1414. And his eyes were as a flame of fire,

Starting point is 04:21:50 and upon his head were many diadems, and he was arrayed in a garment sprinkled with blood, and the armies which were in heaven followed him upon white horses, clothed in fine linen, white and pure, and out of his mouth proceeded a sharp sword. Revelation 19, 12 through 15. One need not assume that there is a direct dependency between the apocalypse and the Mithraic liturgy. The visionary images of both texts are developed from a source, not limited to one place but found in the soul of many diverse people, because the symbols which arise from it are too typical for it to belong to one individual only. I put these images here to show how the primitive symbolism of light gradually developed with

Starting point is 04:22:37 the increasing depth of the vision, into the idea of the sun hero, the well-beloved. The development of the symbol of light is thoroughly typical. In addition to this, perhaps I might call to mind the fact that I have previously pointed out this course with numerous examples, and therefore I can spare myself the trouble of returning to this subject. These visionary occurrences are the psychological roots of the sun coronations, in the mysteries its right is religious hallucination congealed into liturgical form which on account of its great regularity could become a generally accepted outer form after all this it is easily understood how the ancient christian church on one side stood in and a special bond to christ as soul nois and on the other side had a certain difficulty in freeing itself from the earthly symbols of christ

Starting point is 04:23:36 indeed philo of alexandria saw in the sun the image of the divine logos or of the deity especially de samneis one eighty five in an ambrosian hymn christ is invoked by o soul salutis and so on at the time of marcus aurelius melaton in his work called christ the eleos the rising sun the only sun rising from heaven. Still more important is a passage from Sudo-Syprian. Oh, how remarkable a providence that Christ should be born on the same day on which the sun moves onward v. Cal of April the fourth holiday

Starting point is 04:24:22 and for this reason the prophet Malachi spoke to the people concerning Christ unto you shall the son of righteousness arise with healing in his wings. This is the son of righteousness in his wings healing shall be displayed. In a work nominally attributed to John Chrysostomis de soostitis at E.quinactease

Starting point is 04:24:47 occurs this passage. Wherever, the Lord is born in the month of December and the winter on the 8th Cal of January when the ripe olives are gathered so that the oral, that is the chrism, may be produced. Moreover, they call it the birth of the uncons. conquered one, who in any case is as unconquered as our Lord, who conquered death itself.

Starting point is 04:25:11 Or why should they call it the birthday of the son? He himself is the son of righteousness, concerning whom Malachi the prophet spoke. The Lord is the author of light and of darkness. He is the judge spoken of by the prophet as the son of righteousness. According to the testimony of Eusebius of Alexandria, the Christians also shared in the worship of the rising sun, which lasted into the fifth century. Awo to the worshippers of the sun and the moon and the stars. Pry, no many worshippers and prayer-sayers to the sun. For now, at the rising of the sun, they worship and say,

Starting point is 04:25:48 have mercy on us, and not only the sun Gnostics and the heretics do this, but also Christians who leave their faith and mix with the heretics. Augustine preached emphatically to the Christians, known as Dominus. Soule factus said Pairquem, Sost, Nei, Chris, Karnalita, Sapian, Solem, Istam,

Starting point is 04:26:10 Christum, intelligendum, Pitarit. Art has preserved much of the remnants of some worship, thus the nimbus around the head of Christ, and the halo of the saints in general. The Christian legends also attribute many fire and light symbols to the saints.

Starting point is 04:26:26 The twelve apostles, for example, are likened to the 12 signs of the zodiac, and are represented therefore with a star over the head. It is not to be wondered at that the heathen as tertullian avows considered the sun as the Christian God. Among the Manichaeans, God was really the sun, one of the most remarkable works extant, where the pagan, Asiatic, Hellenic, and Christian intermecal is the text edited by it worth. This is a book of fables, but nevertheless, a mind for near Christian fantasies which gives up profound insight.

Starting point is 04:27:01 into Christian symbolism. In this is found the following magical dedication to Zeus, the great sun, God, the king, the Savior. In certain parts of Armenia, the rising sun is still worshipped by Christians that it may let its foot rest upon the faces of the worshippers. The foot occurs as an anthropomorphic attribute,

Starting point is 04:27:26 and we have already met the theromorphic attribute in the feathers and the sun phallus. Other comparisons of the sun's ray as knives, sword, arrow, and so on have also, as we have learned from the psychology of the dream, a phallic meaning at bottom. This meaning is attached to the foot, as I here point out, and also to the feathers or hair of the sun, which signify the power or strength of the sun. I refer to the story of Samson, to that of the Apocalypse of Baruch concerning the phoenix bird which flying before the sun loses its feathers and exhausted is strengthened again in an ocean bath at evening. Under the symbol of moth and sun we have dug down into the historic depths of the soul,

Starting point is 04:28:17 and in doing this we have uncovered and old buried idol, the youthful, beautiful, fire encircled, and halo-crowned sun-hero, who, forever unattainable to the more, wanders upon the earth, causing night to follow day, winter, summer, death, light, and he returns again in rejuvenated splendor and gives light to new generations. The longing of the dreamer, concealed behind the moth, stands for him.

Starting point is 04:28:47 The ancient pre-Aziatic civilizations were acquainted with a sun worship, having the idea of a god, dying and rising again. Osyrus, Tammuz, Addis Adis Adonis, Christ, Metra and his bull, Phoenix, and so on. The beneficent power, as well as the destroying power, was worshipped in fire. The forces of nature always have two sides, as we have already seen in the God of Job. This reciprocal bond brings us back once more to Miss Miller's poem. Her reminiscences support our previous,

Starting point is 04:29:26 supposition that the symbol of moth and sun is a condensation of two ideas, about one of which we have just spoken, the other is the moth and the flame. As the title of a play, about the contents of which the author tells us absolutely nothing, moth and flame may easily have the well-known erotic meaning of flying around the flame of passion until one's wings are burned. The passionate longing, that is to say the libida has its two sides. It is power which beautifies everything and which under other circumstances destroys everything.

Starting point is 04:30:05 It often appears as if one could not accurately understand in what the destroying quality of the creative power consists. A woman who gives herself up to passion, particularly under the present-day condition of culture, experiences the destructive side only to soon. One has only to imagine oneself a little away from the everyday moral conditions in order to understand what feelings of extreme insecurity overwhelmed the individual who gives himself unconditionally over to fate. To be fruitful means indeed to destroy oneself because with the rise

Starting point is 04:30:45 of the succeeding generation and the previous one has passed beyond its highest point, thus our descendants are our most dangerous enemies whom we cannot overcome, for they will outlive us, and therefore without fail will take the power from our enfeebled hands. The anxiety in the face of the erotic fate is wholly understandable, for there is something immeasurable therein. Fate usually hides, unknown dangers, and the perpetual hesitation of the neurotic to venture upon life is easily explained by his desire to be allowed to stand still, so as not to take part in the dangerous battle of life.

Starting point is 04:31:26 Whoever renounces the chance to experience must stifle in himself the wish for it and therefore commits a sort of self-murder. From this the death fantasies which readily accompany the renunciation of the erotic wish are made clear. In the poem Miss Miller has voiced these fantasies. She adds further to the material

Starting point is 04:31:49 with the following. I had been reading a selection from one of Byron's poems which pleased me very much and made a deep and lasting impression. Moreover, the rhythm of my last two verses, for I, the source, etc., and the two lines of Byron's are very similar. Now let me die, as I have lived in faith, nor tremble, though the universe should quake.

Starting point is 04:32:12 This reminiscence with which the series of ideas is closed confirms the deaf fantasies which follow from renunciation of the erotic wish. The quotation comes which Miss Miller did not mention from an uncompleted poem of Byron's called Heaven and Earth. The whole verse follows. Still, bless be the Lord, for what is past, for that which is, for all are his, from first to last.

Starting point is 04:32:39 Time, space, eternity, life, death, the vast known and immeasurable, unknown, he made and can unmake, and shall I, for a little gasp of breath, blaspheme and groan, No, let me die as I have lived in faith, nor quiver, though the universe may quake. The words are included in a kind of praise or prayer spoken by a mortal who is in hopeless light before the mounting deluge.

Starting point is 04:33:06 Miss Miller puts herself in the same situation in her quotation, that is to say, she readily lets it be seen, that her feeling is similar to the despondency of the unhappy ones who find themselves hard-pressed by the threatening mounting waters of the deluge. With this the writer allows us a deep look into the dark abyss of her longing for the sun he wrote. We see that her longing is in vain. She is immortal, only for a short time, born upwards, into the light by means of the highest longing, and then sinking to death, or much more urged upwards by the fear of death, like the people before the deluge and in spite of the desperate conflict irretrievably given over to destruction.

Starting point is 04:33:53 This is a mood which recalls vividly the closing scene in Surinot de Bergerac. Sirineau, Ome, peace, quere, and on chame. I'll attendre debaubu, and le pre to la man. What did you? It's inuitive. I know, but oner's se, but oner's so bar. par in the espoise du sexe no no c'est it's bien plus beau loriske's it inuitil jee se bien cae la fin you me we already know sufficiently well what longing and what impulse it is that attempts to clear away for itself to the light but that it may be realized quite clearly and irrevocably it is shown plainly in the quotation no let me die which confirms and

Starting point is 04:34:47 completes all earlier remarks. The divine, the much beloved, who is honored in the image of the sun, is also the goal of the longing of our poet. Bairns, Heaven and Earth is a mystery founded on the following passage from Genesis chapter 6.2, and it came to pass that the sons of God saw the daughters of men that they were fair, and they took them wise of all that they chose. Byron offers as a further motif for his poem the following passage from Coleridge, and woman wailing for her demon lover. Biron's poem is concerned with two great events, one psychological and one telluric, the passion which throws down all barriers, and all the terrors of the unchained powers of nature, a parallel which has already been introduced into

Starting point is 04:35:38 our earlier discussion. The angels, Samyasa, and as a zeal burn with sinful love for the beautiful daughters of Cain, Anna, and Halepamah, and force away through the barrier, which is placed between mortal and immortal. A revolt, as Lucifer once did against God, and the archangel Raphael raises his voice, warningly. The man hath listened to his voice, and ye to women's, beautiful she is, the serpent's voice less subtle than her tis, the snake but vanquished dust, but she will draw a second host from heaven to break heaven's law the power of God is threatened by the selection of passion a second fall of angels menaces heaven let us translate this mythologic projection back into the psychological from whence it originated then it would read the power of the good and reasonable ruling the world wisely is threatened by the chaotic primitive power of passion therefore passion must be exterminated, that is, to say, projected into mythology.

Starting point is 04:36:47 The race of cane and the whole sinful world must be destroyed from the roots by the deluge. It is the inevitable result of that sinful passion which has broken through all barriers. Its counterpart is the sea and the waters of the deep and the floods of rain, the generating, fructifying, and maternal waters, as the Indian mythology refers to them. Now they leave their natural balance. and surge over the mountain tops engulfing all living things, for passion destroys itself. The libida is God and devil.

Starting point is 04:37:23 With the destruction of the sinfulness of the libido, an essential portion of the libido would be destroyed. Through the loss of the devil, God himself suffered a considerable loss, somewhat like an amputation upon the body of the divinity. The mysterious hint in Raphael's lament concerning the two rebels Samyasa and Azazil suggest this. Why cannot this earth be made or be destroyed without involving ever some vast void in the immortal ranks? Love raises man not only above himself,

Starting point is 04:37:57 but also above the bounds of his mortality and earthliness up to divinity itself. In the very act of raising him, it destroys him. Mythologically, this self-presumption finds its striking expression. in the building of the heaven-high tower of Babel, which brings confusion to mankind. In Byron's poem, it is the sinful ambition of the race of Cain, for love of which it makes even the stars subservient, and leads away the sons of God themselves. If indeed longing for the highest things,

Starting point is 04:38:32 if I may speak so, is legitimate, then it lies in the circumstances that it leaves its human boundaries, that of sinfulness, and therefore destruction. The longing of the moth for the star is not absolutely pure and transparent but glows in sultry mist, for man continues to be man. Through the

Starting point is 04:38:51 excess of his longing, he draws down the divine into the corruption of his passion. Therefore he seems to raise himself to the divine. But with that his humanity is destroyed. Thus the love of Anna and Aholebauma for their angels becomes

Starting point is 04:39:07 the ruin of gods and men. The invocation with which Cain's daughters implore their angels is psychologically an exact parallel to Miss Miller's poem. Anna. Seraph from thy sphere, whatever star contains thy glory. In the eternal depths of heaven, albeit thou watchest with the seven, though through space infinite and hoary, before thy bright wings whirls will be driven. Yet here, O think of her who holds thee dear, and though she,

Starting point is 04:39:41 nothing is to thee, yet think that thou art all to her. Eternity is in thy years, unborn, undying beauty in thine eyes. With me thou canst not sympathize, except in love, and there thou must acknowledge that more loving dust ne'er wept beneath the skies. Thou walkest by many worlds thou seest the face of him, who made thee great, as he hath made of me the least of those cast out from Eden's gate. Yet, Sarah, dear, O here, for thou hast loved me, and I would not die until I know, but I must die in knowing that thou forgetest in thine eternity, her whose heart death could not keep from o'er flowing. For thee immortal essence as thou art, great is there a love who love in sin and fear, and such I feel are raging in my heart a war unworthy to an atomite.

Starting point is 04:40:37 Forgive my seraph that such thoughts appear. hour is our element. The hour is near, which tells me we are not abandoned quite. Appear, appear, Sarah, my own as a zeal, be but here and leave the stars to their own light. Ahala, Bama, I call thee, I wait thee, and I love thee, though I be formed of clay, and thou of beings, more bright than those of day on Eden's streams, thine immortality cannot repay with love more warm than mine, my love. is a ray in me which, though forbidden yet to shine, I feel was lighted at thy gods and mine. It may be hidden long, death and decay our Mother Eve bequeath thus, but my heart defies it.

Starting point is 04:41:25 Though this life must pass away, is that a cause for thee and me to part? I can share all things, even immortal sorrow, for thou hast ventured to share life with me, and shall I shrink from thine eternity? no, though the serpent sting should pierce me through, and thou thyself wert like the serpent, coil around me still, and I will smile and curse thee not but hold thee in as warm a fold as but descend and prove a mortal's love for an immortal. The apparition of both angels which follows the invocation is, as always, a shining vision of light.

Starting point is 04:42:04 A whole at Bama, the clouds from off their pinions flinging, as though they bore, tomorrow's light anna but if our father see the sight a whole obama he would but deem it was the moon rising unto some sorceress tune an hour too soon Anna lo they have kindled all the rest like a returning sunset on era rats late secret crest a wild and many-colored bow the remnant of their flashing path now shines at the sight of the this many-colored vision of light, where both women are entirely filled with desire and expectation Anna makes use of us similarly full of presentiment, which suddenly allows us to

Starting point is 04:42:51 look down once more into the dismal dark depths, out of which for a moment the terrible animal nature of the mild god of light emerges. And now behold, it hath returned to night as rippling foam, which the leviathan hath lashed, from his unfathomable home when sporting on the face of the calm deep subsides soon after he again hath dashed down, down to where the ocean's fountains sleep. Thus like the Leviathan, we recall this overpowering weight in the scale of God's justice in regard to the man Job, there where the deep sources of the ocean are, the Leviathan lives. From there, the all-destroying flood ascends, the all-en engulfing flood of animal passion, that stifling, compressing feeling of the onward surging impulse

Starting point is 04:43:46 is projected mythologically as section 11 of psychology of the unconscious by Carl Jung. This Libravox recording is in the public domain. Part 2, Chapter 1, Aspects of the Labido Before I enter upon the contents of this second part, it seems necessary to cast a backward glance over the singular train of thought which the analysis of the poem, the moth to the sun, has produced. Although this poem is very different from the foregoing hymn of creation, closer investigation of the longing for the sun, has carried us into the realm, of the fundamental ideas of religion and astral mythology, which ideas are closely related to those considered in the first poem. The creative god of the first poem,

Starting point is 04:44:52 whose dual nature, moral and physical, was shown especially clearly to us by Job, has in the second poem a new qualification of astral mythological, or to express it better, of astrological character. The God becomes the Son, and in this finds an adequate natural expression quite apart from the moral division of the God idea into the Heavenly Father and the devil. The Son is, as Renaud remarked really the only rational representation of God, whether we take the point of view of the barbarians of other ages or that of the modern physical sciences. In both cases, the Son is the parent God, mythologically, predominantly. the Father God, from whom all living things draw life. He is the fructifier and creator of all that

Starting point is 04:45:45 lives the source of energy of our world. The discord into which the soul of man has fallen through the action of moral laws can be resolved into complete harmony through the sun as the natural object which obeys no human moral law. The sun is not only beneficial but also destructive. Therefore, the zodiacal representation of the August heat is the herd, devouring lion, whom the Jewish hero Samson killed in order to free the parched earth from this plague. Yet it is the harmonious and inherent nature of the sun to scorch, and its scorching power seems natural to men. It shines equally on the just and on the unjust, and allows useful living objects to flourish. as well as harmful ones.

Starting point is 04:46:37 Therefore, the sun is adapted as is nothing else to represent the visible God of this world. That is to say, that driving strength of our own soul, which we call libido, and whose nature it is to allow the useful and injurious, the good and the bad, to proceed. That this comparison is no mere play of words is taught us by the mystics,

Starting point is 04:47:02 when by looking inwards, introversion and going down into the depths of their own being, they find in their heart the image of the sun, they find their own love or libido, which with reason, I might say with physical reason, is called the sun. For our source of energy and life is the sun. Thus our life substance as an energetic process is entirely sun. Of what special sort this sun energy seen inwardly by the mystic is is shown by an example taken from the Hindu mythology. From the explanation of part three of the Shvetashvatra-Ropanishad, we take the following quotation which relates to the rudra. 2.

Starting point is 04:47:59 Ye, the one, Rudra, who all these worlds with ruling power, Death rule, stands not for any second. Behind those that are born, he stands. At ending time, in gathers all the worlds he hath evolved,

Starting point is 04:48:14 protector he. Three, he hath eyes, on all sides, on all sides, surely, hath faces, arms, surely on all sides, on all sides' feet, with arms with wings, he tricks them out, creating heaven and earth, the only God. For, who of the gods is both the source and growth, the Lord of all, the Rudra, mighty seer who brought the shining germ of old into existence, may he with reason pure

Starting point is 04:48:46 conjoin us. These attributes allow us clearly to discern the all-creator, and in him the sun which has wings and with a thousand eyes scans the world. The following passages confirm the text and joined to it the idea most important for us that God is also contained in the individual creature. Seven, beyond this world, the Brahman, beyond the mighty one in every creature hid according to its form, the one encircling Lord of all, Him having known, immortal they become. 8. I know this mighty man,

Starting point is 04:49:29 Sun-like beyond the darkness, him, and him only knowing one cross of over death, no other path at all, is there to go. 11. Spread over the universe is he the Lord, therefore as all-pervader. He's benign. The powerful God, the equal of the son is in that one, and whoever knows him is immortal. Going on further with the text, we come upon a new attribute which informs us in what form and manner Rudra lived in men.

Starting point is 04:50:05 12. The mighty monarch. He, the man, the one who doth the essence start towards that peace of perfect stainlessness, lordly, exhaustless light. 13. The man. The man. The man. The man. the size of a thumb, the inner self, sits ever in the heart of all that's born by mind. Mind ruling in the heart is he revealed that they who know immortal they become. 14. The man of the thousands of heads and thousands of eyes and thousands of feet covering the earth on all sides. He stands beyond 10 finger breaths. 15. The man is verily. this all, both what has been and what will be, Lord too, of deathlessness, which far all else

Starting point is 04:50:58 surpasses. Important parallel quotations are to be found in the Kathophanashad, Section 2, Part 4, 12, The Man of the Size of a Thumb, resides in the midst within the self of the past and the future, the Lord. 13, the man of the size of a thumb, like flame, free from smoke of past and of future the Lord. The same is today, tomorrow, the same will he be. Who this tom thumb is can easily be divine, the phallic symbol of the libido. The phallus is this hero dwarf,

Starting point is 04:51:39 who performs great deeds. He, this ugly god, in homely form, who is the great doer of wonders, since he is the visible expression of the creative strength incarnate in man. This extraordinary contrast is also very striking in Faust, the mother's scene. Mephistopheles, I'll praise thee, ere we separate, I see thou knowest the devil thoroughly. Here take this key. Faust, that little thing, Mephistopheles, take hold of it, not undervalue.

Starting point is 04:52:16 Foust, it glows, it shines, increases in my hand. Nephistopheles, how much it is worth thou soon shalt understand. The key will scent the true place from all others. Follow it down, twill lead thee to the mothers. Here the devil again puts into Foust's hand the marvelous tool, a phallic symbol, of the libido, as once before in the beginning, the devil in the form of the black dog,

Starting point is 04:52:52 accompanied Faust, when he introduced himself with the words, part of that power, not understood which always wills the bad, and always creates the good. United to this strength, Faust succeeded in accomplishing his real

Starting point is 04:53:08 life task at first through evil adventure, and then for the benefit of humanity, for without the evil, there is no creative power, Here in the mysterious mother's scene, where the poet unveils the last mystery of the creative power to the initiated, Faust has need of the phallic magic wand, in the magic strength of which he has at first no confidence, in order to perform the greatest of wonders, namely, the creation of Paris and Helen. With that, Faust attains the divine power of working miracles and indeed only by means of this small, insignificant, instrument. This paradoxical impression seems to be very ancient, for even the Upanishads could say the following of the dwarf God. 19. Without hands, without feet, he moveth, he

Starting point is 04:54:00 graspeth, eyeless, he seeth, and earless, he he he knoweth what is to be known, yet is there no knower of him, him called the first, mighty, the man. 20, smaller than small, yet greater than great in the heart of this creature, the self-death repose, et cetera. The phallus is the being which moves without limbs, which sees without eyes, which knows the future and as symbolic representative of the universal creative power existent, everywhere immortality is vindicated in it. It is always thought of as entirely independent, an idea current, not only in antiquity, but also apparent in the pornographic drawings of our children and artists.

Starting point is 04:54:52 It is a seer, an artist, and a worker of wonders. Therefore, it should not surprise us when certain phallic characteristics are found again in the mythological seer, artist, and sorcerer. Ephesus, Veland, the Smith, and Mani, the founder of Manekeism, whose followers were also famous have crippled feet, The ancient seer Malampus possessed a suggestive name, Blackfoot, and it seems also to be typical for seers to be blind. Dwarfed stature, ugliness, and deformity have become especially typical for those mysterious Cophonian gods, the sons of Hephaestus, the cabrari, to whom great power to perform miracles was ascribed. The name signifies powerful, and the Samothracian cult is most intimately united.

Starting point is 04:55:43 with that of the Ithethelic Hermes, who, according to the account of Herodotus, was brought to Etica by the Pelaschians. They are also called the great gods. Their near relations are the ideandactylie finger or idean thumb, to whom the mother of the gods had taught the blacksmith's art. The key will sent the true place from all others, follow it down. twill lead thee to the mothers. They were the first leaders, the teachers of Orpheus, and invented the Ephesian magic formulas, and the musical rhythms. The characteristic disparity, which is shown above,

Starting point is 04:56:27 in the Upana-Shad text, and in Faust is also found here, since the gigantic Hercules passed as an idean dactyl. The colossal phrygians, the skilled servants of Rhea, were also dactyli, The Babylonian teacher of wisdom, Oranus, was represented in a phallic fish form.

Starting point is 04:56:48 The two sun heroes, the dea scuri, stand in relation to the Kabiri. They also wear the remarkable pointed head covering pileas, which is peculiar to these mysterious gods, and which is perpetuated from that time on as a secret mark of identification. Addis, the elder brother of Christ, wears the pointed cap, just as does Mithra. It has also become traditional for our present-day Cathonian infantile gods, the brownies, pinnatties, and all the typical kind of dwarfs.

Starting point is 04:57:23 Freud has already called our attention to the phallic meaning of the hat in modern fantasies. A further significance is that probably the pointed cap represents the foreskin. In order not to go too far, I feel from my theme. I must be satisfied here merely to present the suggestion, but at a later opportunity I shall return to this point with detailed proof. The dwarf form leads to the figure of the divine boy, the pure E. Ternus, the young Dionysus, Jupiter and Zeris, Tajiz, and so on. In the vase painting of Thebes, already mentioned,

Starting point is 04:58:06 a bearded Dionysus is represented as Kaabaabar, Poi, together with the figure of a boy, as Paius, followed by a caricatured boy's figure designated as Patoaos, and then again a caricatured man, which is represented as mitos. Miros really means thread, but in Orphic speech it stands for semen. It was conjected that this collection corresponded to a group of statuary in the sanctuary of occult. This supposition is supported by the history of the cult as far as it is known. It is an original Phoenician cult of father and son of an old and young Kabir, who were more or less assimilated with the Grecian gods.

Starting point is 04:58:52 The double figures of the adult and the child Dionysus lend themselves particularly to this assimilation. One might also call this the cult of the large and small man. Now under various aspects, Dionysus is a form. phallic god in whose worship the phallus held an important place, for example, in the cult of the Arjivian bull, Dionysus. Moreover, the phallic hermee of the god has given occasion for a personification of the phallus in the form of the god Phelis, who is nothing else but a priapus. He is called a typus or Ipuanas-bankus, comrade fellow-reveller. Corresponding to this state of a affairs one cannot very well fail to recognize in the previously mentioned Kabiric representation

Starting point is 04:59:43 and in the added boys figure the picture of man and his penis. The previously mentioned paradox in the Upana shot text of large and small of giant and dwarf is expressed more mildly hereby man and boy or father and son. The motive of deformity which is used constantly by the Kabiric cult is present also in the face picture while the parallel figures to Dionysus and Paus are the caricatured Miros and Parathias, just as formerly the difference in size gave occasion for division, so does the deformity here. Without first bringing further proof to bear, I may remark that from this knowledge, especially strong sidelights, were thrown upon the original psychological meaning of the religious heroes. Dao Nisa stands in an intimate relation with the

Starting point is 05:00:33 psychology of the early Asiatic God who died and rose again from the dead and whose manifold manifestations have been brought together in the figure of Christ into a firm personality enduring four centuries. We gain from our premise the knowledge that these heroes as well as their typical fates are personifications of a human libido and its typical fates. They are imagery like the figures of our nightly dreams, the actors and interpreters of our secret thoughts, and since we in the present day have the power to decipher the symbolism of dreams, and thereby surmise the mysterious psychological history of development of the individual, so away is here open to the understanding of the secret springs of impulse beneath the

Starting point is 05:01:19 psychological development of races. Our previous strains of thought, which demonstrate the phallic side of the symbolism of the libido, also show how thoroughly justified is the term libido, originally taken from the sexual sphere. This word has become the most frequent technical expression of psychoanalysis for the simple reason that its significance is wide enough to cover all the unknown and countless manifestations of the will in the sense of Schopenhauer. It is sufficiently comprehensive and rich in meaning to characterize the real nature of the psychical entity which it includes.

Starting point is 05:01:56 The exact classical significance of the word libido qualifies it as a an entirely appropriate term. Libido is taken in a very wide sense in Cicero. From the good proceed desire and joy. Joy having reference to some present good

Starting point is 05:02:14 and desire to some future one, but joy and desire depend upon the opinion of good as desire being inflamed and provoked is carried on eagerly toward what has the appearance of good and joy is transported and exalts.

Starting point is 05:02:31 on obtaining what was desired. For we naturally pursue those things that have the appearance of good and avoid the contrary, wherefore as soon as anything that has the appearance of good presents itself, nature incites us to endeavor to obtain it. Now where this strong desire is consistent and founded on prudence, it is by the Stoics called bulisus, and the name which we give it is volition.

Starting point is 05:02:54 And this they allow to none but they are wise men, and define it thus. Volition is a reasonable desire, but whatever is incited too violently in opposition to reason that is a lust or an unbridled desire which is discoverable in all fools the tusculum disputation cicero page four o three the meaning of the libido here is to wish and in the stoical distinction of will dissolute desire cicero used libido in a corresponding sense ageri rem aliquam libidine non ratione in the same sense salust says iracondia parses libidinous in another place in a milder and more general sense which completely approaches the analytical use magisque indecorous armas et militarebus equisquam in scorus et convivius libidinum habibant libido is used for arms and military horses rather than for dissipations and banquets.

Starting point is 05:04:09 Also, quote C. Tibibona libido, furorite, patrii, etc. The use of libido is so general that the phrase libido as Skiri merely had the significance of, I will, it pleases me. In the phrase, aliquam libido, you're and I, like Hesit, libido had the meaning of urgency, the significance of sexual desire, is also present in the classics. This general classical application of the conception agrees with the corresponding etymological context of the word libido, or lubito, with libette more ancient lubet. It pleases me, and libens or lubins gladly, willingly, Sanskrit lubiati, to experience violent longing la beati excites longing lub da eager loba longing

Starting point is 05:05:06 longing eagerness gothic leoos and old high german liab love or over in gothic lubians was represented as hope and old high german lobon to praise lob commendation praise glory old bulgarian la gibuti to love the jubi love lithuanian la eucente to praise It can be said that the conception of libido has developed in the new work of Freud and of his schooler has functionally the same significance in the biological territory, as has the conception of energy since the time of Robert Mayer in the physical realm. It may not be superfluous to say something more at this point concerning the conception of libido after we have followed the formation of its symbol to its highest expression in the human form of the religious hero. Section 11, Section 12 of Psychology of the Unconscious by Carl Jung. This Libervox recording is in the public domain.

Starting point is 05:06:18 Section 12, Part 2, Chapter 2. The conception of the genetic theory of libido. The chief source of the history of the analytic conception of libido is Freud's. three contributions to the sexual theory. There, the term libido is conceived by him in the original narrow sense of sexual impulse, sexual need. Experience forces us to the assumption of a capacity

Starting point is 05:06:50 for displacement of the libida because functions or localizations of non-sexual force are undoubtedly capable of taking up a certain amount of libidness, sexual impetus, libidinous, aflux. Functions or objects could, therefore, obtain sexual value, which under normal circumstances really have nothing to do with sexuality. From this fact results the Freudian comparison of the libido with a stream,

Starting point is 05:07:24 which is divisible, which can be dammed up, which overflows into branches, and so on. Freud's original conception does not interpret everything sexual, although this has been asserted by critics, but recognizes the existence of certain forces, the nature of which are not well known, to which Freud, however, compelled by the notorious facts which are evident to any layman, grants the capacity to receive a-flexes of libido. The hypothetical idea at the basis is the symbol of the tributis, bundle of impulses, wherein the sexual impulse figures as a partial impulse of the whole system,

Starting point is 05:08:08 and its encroachment into the other realms of impulse as a fact of experience. The theory of Freud branching off from this interpretation, according to which the motor forces of a neurotic system, correspond precisely to their libidness additions to other non-sexual functional impulses, has been sufficiently proven as correct, it seems to me, by the work of Freud in his school. Since the appearance of the three contributions in 1905, a change has taken place in the libido conception, its field of application has been widened. An extremely clear example of this amplification is this present work. However, I must state that Freud, as well as myself, saw the need of widening the conception of

Starting point is 05:08:57 libido. It was paranoia, so closely related to dementia precox, which seemed to compel Freud to enlarge the earlier limits of the conception. The passage in question which I will quote here word for word reads, a third consideration which presents itself in regard to the views developed here, starts the query as to whether we should accept as sufficiently effectual the universal receding of the libido from the outer world in order to interpret from that the end of the world. or whether in this case the firmly rooted possession of the eye must not suffice to uphold the rapport with the outer world. Then one must either let that which we call possession of the libido,

Starting point is 05:09:40 interest from erotic sources coincide with interest in general or else take into consideration the possibility that great disturbance in the disposition of the libido can also induce a corresponding disturbance in the possession of the eye. Now these are the problems which we are still absolutely helpless and unfitted to answer. Things would be different could we proceed from a safe fund of knowledge of instinct, but the truth is we have nothing of that kind at our disposal. We understand instinct as the resultant of the reaction of the somatic and the psychic.

Starting point is 05:10:17 We see in it the psychical representation of organic forces and take the popular distinction between the eye impulse and the sexual impulse, which appears to us to be in accord with the biological double role of the individual being who aspires to his own preservation, as well as to the preservation of the species. But anything beyond this is a structure which we set up and also willingly let fall again in order to orient ourselves in the confusion

Starting point is 05:10:46 of the dark processes of the soul. We expect particularly from the psycho-economic, analytic investigations into disease soul processes to have certain decisions forced upon us in regard to questions of the theory of instinct. This expectation has not yet been fulfilled on account of the still immature and limited investigations in these fields. At present, the possibility of the reaction of libido disturbance upon the possession of the eye can be shown as little as the reverse, the secondary or induced disturbances of the libido

Starting point is 05:11:22 processes through abnormal changes in the eye. It is probable that processes of this sort form the distinctive character of the psychoses. The conclusions arising from this in relation to paranoia are at present uncertain. One cannot assert that the paranoic has completely withdrawn his interest from the outer world, nor withdrawn into the heights of repression as one sometimes and certain other forms of hallucinatory psychoses. He takes notice of the outer world. He takes account of its changes. He is stirred to explanations by their influence,

Starting point is 05:12:00 and therefore I consider it highly probable that the change relation to the world is to be explained wholly on great part by the deficiency of the libido interest. In this passage Freud plainly touches upon the question whether the well-known longing for reality of the paranoid dement and the dementia precox patients, to whom I have especially called attention in my book, the psychology of dementia precox, is to be traced back to the withdrawal of the libidinous afluxes alone, or whether this coincides with the so-called objective interest in general.

Starting point is 05:12:37 It is hardly to be assumed that the normal function du reall jeané is maintained only through effluxes of libido or erotic interest. The fact is that in very many cases reality disappears entirely, so that not a trace of psychological adaptation or orientation can be recognized. Reality is repressed under these circumstances and replaced by the contents of the complex. One must of necessity say that not only the erotic interest but the interest in general has disappeared, that is to say the whole adaptation to reality has ceased. To this category belong, the stuporose and catatonic automatones. I've previously made use of the expression psychic energy in my psychology of dementia precox

Starting point is 05:13:27 because I was unable to establish the theory of this psychosis upon the conception of the displacement of the effluxes of libido. My experience at that time chiefly psychiatric did not enable me to understand this theory. However, the correctness of this theory in regard to neuroses, strictly speaking, the transference neuroses, was proven to meet later after increased experience in the field of hysteria and compulsion neuroses. In the territory of these neuroses, it is mainly a question whether any portion of the libido which is spared through the specific repression becomes introverted and regressive into earlier

Starting point is 05:14:10 paths of transference, for example, the path of the parental transference. With that, however, the former non-sexual psychological adaptation to the environment remains preserved so far as it does not concern the erotic and its secondary position's symptoms. The reality which is lacking to the patients is just that portion of the libido to be found in the neurosis. In dementia precox, on the contrary, not merely that portion of the patient of a beta which is saved in the well-known specific sexual repression is lacking for reality, but much more than one could write down to the account of sexuality in a strict sense. The function of reality is lacking to such a degree that even the mode of power must be

Starting point is 05:14:57 encroached upon in the loss. The sexual character of this must be disputed absolutely, for reality is not understood to be a sexual function. Moreover, if that were so, the introversion of the libido in the strict sense must have, as a result, a loss of reality in the neuroses, and indeed a loss which could be compared with that of dementia precox. These facts have rendered it impossible for me to transfer Freud's theory of libido to dementia precox, and therefore I am of the opinion that Abraham's investigation is hardly tenable theoretically from the standpoint of the Freudian. theory of libido. If Abraham believes that through the withdrawal of the libido from the outer world, the paranoid system or the schizophrenic symptomatology results, then this assumption is not justified from the standpoint of the knowledge of that time, because the mere libido introversion and regression leads speedily as Freud has clearly shown into the neuroses and strictly speaking

Starting point is 05:16:00 into the transference, neuroses and not into dementia precox. Therefore, the transference of the libido theory to dementia precox is impossible because this illness produces a loss of reality which cannot be explained by the deficiency of the libido defined in this narrow sense. It affords me a special satisfaction that our teacher also, when he laid his hand on the delicate material of the paranoid psychology was forced to doubt the applicability of the conception of libido held by him at that time. The sexual definition of this did not permit me to understand those disturbances of function which affect the vague territory of the hunger instinct just as much as that of the sexual instinct.

Starting point is 05:16:47 For a long time the theory of libido seemed to me inapplicable to dementia precocks. With increasing experience in analytical work, however, I became aware of a gradual change in my conception of libido. In place of the descriptive definition of the three contributions, there gradually grew up a genetic definition of the libido, which rendered it possible for me to replace the expression of psychic energy by the term libido. I was forced to ask myself whether indeed the function of reality today does not consist only in its smaller part of libido-sexualis and in the greater part of other impulses. it is still a very important question whether biogenetically the function of reality is not,

Starting point is 05:17:32 at least in great part of sexual origin. To answer this question directly in regard to the function of reality is not possible, but we shall attempt to come to an understanding indirectly. A fleeting glance at the history of evolution is sufficient to teach us

Starting point is 05:17:48 that countless complicated functions to which today must be denied any sexual character were originally pure derivations, from the general impulse of propagation. During the ascent through the animal kingdom, an important displacement in the fundamentals of the procreative instinct has taken place.

Starting point is 05:18:08 The mass of the reproductive products with the uncertainty of fertilization has more and more been replaced by a controlled impregnation and an effective protection of the offspring. In this way, part of the energy required in the production of eggs and sperm has been transposed into the creation of mechanisms

Starting point is 05:18:26 for allurement and for protection of the young. Thus we discover the first instincts of art in animals used in the service of the impulse of creation and limited to the breeding season. The original sexual character of these biological institutions became lost in their organic fixation and functional independence, even if there can be no doubt about the sexual origin of music. Still, it would be a poor, unathetic generalization

Starting point is 05:18:52 if one were to include music in the category of sexuality. A similar nomenclature would then lead us to classify the Cathedral of Cologne as mineralogy because it is built of stones. It can be a surprise only to those to whom the history of evolution is unknown to find how few things there really are in human life which cannot be reduced in the last analysis to the instinct of procreation. It includes very nearly everything I think which is beloved and dear to us. We spoke just now of libido as the creative impulse and the thing. the same time we allied ourselves with the conception which opposes libida to hunger in the same way that the instinct of the preservation of the species is opposed to the instinct of self-preservation.

Starting point is 05:19:38 In nature, this artificial distinction does not exist. Here we see only a continuous life impulse, a will to live which will attain the creation of the whole species through the preservation of the individual. Thus far, this conception coincides with the idea of the will in Schopenhauer, for we can conceive will, objectively, only as a manifestation of an internal desire. This throwing of psychological perceptions into material reality is characterized philosophically as introjection. Lorenzi's conception of interjection denoted the reverse, that is, the taking of the outer world into the inner world.

Starting point is 05:20:20 Naturally, the conception of the world was distorted by interjection. Freud's conception of the principle. of desire is a voluntary formulation of the idea of interjection, well as once more voluntarily conceived principle of reality corresponds functionally to that which I designate as corrective of reality and R. Avenarius designates as impericritica principiali coordination. The conception of power owes its existence to this very interjection. This has already been said expressively by Galileo, in his remark that its origin is to be sought in the subjective perception of the muscular power of the individual. Because we've already arrived at the

Starting point is 05:21:08 daring assumption that the libido, which was employed originally in the exclusive service of egg and seed production, now appears firmly organized in the function of nest building, and can no longer be employed otherwise. Similarly, this conception forces us to relate it to every desire, including hunger. For now we can no longer make any essential distinction between the will to build a nest and the will to eat. This view brings us to a conception of libida, which extends over the boundaries of the physical sciences into a philosophical aspect to a conception of the will in general. I must give this bit of psychological valenturismus into the hands of the philosophers for them to manage. For the rest, I refer to the words of Chopin.

Starting point is 05:21:54 Howard relating to this, in connection with the psychology of this conception, by which I understand neither meta-psychology nor metaphysics, I am reminded here of the cosmogenic meaning of Eros in Plato and Hesiod, and also of the Orphic figure of Phenis, the shining one, the first created the father of Eros. Phanis has also orphically the significance of Priapus, he is a god of love, bisexual and similar to the Theban Dionysus Lyceos. The orphic meaning of phoenies is similar to that of the Indian comma, the God of Love, which is also the cosmogenic principle. To Plotinus of the Neoplatonic School of the World,

Starting point is 05:22:36 soul is the energy of the intellect. Plotinus compares the one, the creative primal principle with light in general, the intellect with the sun, whirl so with the moon. In another comparison, Plotinus compares the one with the father, the intellect with the sun. The one designated as Uranus is transcendent. The sun as Cronus has dominion over the visible world. The world so designated as Zeus appears as subordinate to him.

Starting point is 05:23:03 The one or the usia of the whole existence is designated by Platinus as hypostatic, also as the three forms of emanation, also one substance in three forms. As Drews observed, this is also the formula of the Christian Trinity, God the Father God the Son and God the Holy Ghost, as it was decided upon at the councils of Nicaea and Constantinople. It may also be noticed that certain early Christian sectarians attributed a maternal significance to the Holy Ghost, World Soul, Moon. See what follows concerning Chi of Temeas.

Starting point is 05:23:41 According to Plotinus, the world's soul has a tendency toward a divided existence and towards divisibility, the conditio sine qua, known, of all churches. change, creation and procreation, also a maternal quality. It is an unending all of life and holy energy. It is a living organism of ideas which attain in it effectiveness and reality. The intellect is its procreator, its father, which, having conceived it, brings it to development in thought. What lies enclosed in the intellect comes to development in the world's soul as logos, fills it with meaning, and makes it as if intoxicated with next.

Starting point is 05:24:21 nectar. Nectar is analogous to soma, the drink of fertility and of life also to sperma. The soul is fructified by the intellect as over-soul. It is called heavenly Aphrodite as the under-soul of the earthly Aphrodite. It knows the birth, pangs, and so on. The bird of Aphrodite, the dove, is not without good cause, the symbol of the Holy Ghost. This fragment of the history of philosophy, which may easily be enlarged, shows the significance of the endosycephers perception of the libido and of its symbolism in human thought.

Starting point is 05:24:55 In the diversity of natural phenomena, we see the desire, the libido, in the most diverse applications and forms. We see the libido in the stage of childhood almost wholly occupied in the instinct of nutrition, which takes care of the upbuilding of the body. With the development of the body, there are successively opened new spheres of application for the libido. The last sphere of application and surpassing all the others in its functional significance is sexuality, which seems at first almost bound up with the function of nutrition. Compare with this the influence on procreation of the conditions of nutrition in lower animals and plants. In the territory of sexuality, the libido wins that formation, the enormous importance of which has justified us in the use

Starting point is 05:25:45 of the term libido in general. Here, the libido appears very properly as an impulse of procreation and almost in the form of an undifferentiated sexual primal libido as an energy of growth which clearly forces the individual towards division, budding, etc. The clearest distinction between the two forms of libido

Starting point is 05:26:06 is to be found among those animals in whom the stage of nutrition is separated from the sexual stage by a chrysalis stage. From that sexual primal libido which produced millions of eggs and seeds, one small creature derivatives have been developed with the great limitation of the fecundity, derivatives in which the functions are maintained by a special differentiated libido. This differentiated libido is henceforth desexualized because it is dissociated from its original function of egg and sperm production,

Starting point is 05:26:38 nor is there any possibility of restoring it to its original function. Thus in general the process of development consists in an increasing transformation of the primal libido, which only produce products of generation to the secondary functions of allurement and protection of the young. This now presupposes a very different and very complicated relation to reality, a true function of reality, which, functionally inseparable, is bound up with the needs of procreation. Thus the altered mode of procreation carries with it as a correlate, a correspondingly heightened adaptation to reality. In this way, we attain an insight into certain primitive conditions of the function of reality.

Starting point is 05:27:23 It would be radically wrong to say that his compelling power is a sexual one. It was a sexual one to a large extent. The process of transformation of the primal libido into secondary impulses always took place in the form of the fluxes of sexual libido. That is to say, sexuality became deflected from it. its original destination and a portion of it turned little by little increasing an amount into the phylogenetic impulse of the mechanisms of allurement and of protection of the young. This diversion of the sexual libido from the sexual territory into associated functions is still taking place. Where this

Starting point is 05:28:03 operation succeeds without injury to the adaptation of the individual, it is called sublimation. Where the attempt does not succeed, it is called repression. The descriptive standpoint of psychology accepts the multiplicity of instincts, among which is the sexual instinct as a special phenomenon. Moreover, it recognizes certain afflicts of libido to non-sexual instincts. Quite otherwise is the genetic standpoint. It regards the multiplicity of instincts as issuing from relative unity, the primal libida. It recognizes that definite amounts of the primal libido are split-off, as it were, associated with the newly formed functions and finally merged in them. As a result of this, it is impossible, from the genetic standpoint, to hold to the strictly

Starting point is 05:28:53 limited conception of libido of the descriptive standpoint. It leads inevitably to a broadening of the conception. With this, we come to the theory of libido that I have surreptitiously introduced into the first part of this work for the purpose of making this genetic conception familiar to the reader. The explanation of this harmless deceit I have saved until the second part. For the first time, through this genetic idea of libido, which in every way surpasses the descriptive sexual, the transference was made possible of the Freudian libido theory

Starting point is 05:29:27 into the psychology of mental disease. The passage quoted above shows how the present Freudian conception of libido collides with the problem of the psychoses. Therefore, when I speak of libido, I associate with it the genetic conception which contains not only the immediate sexual, but also an amount of de-sexualized primal libido. When I say a sick person takes his libido away from the outer world, in order to take possession of the inner world with it,

Starting point is 05:29:57 I do not mean that he takes away merely the effluxes from the function of reality, but he takes energy away, according to my view, from those de-sexualized instincts, which regularly and properly support the function. of reality. With this alteration in the libido conception, certain parts of our terminology need revision as well. As we know, Abraham has undertaken the experiment of transferring the Freudian libido theory to dementia precox and has conceived the characteristic lack of rapport and the cessation of the function of reality as autoerotism. Disconception needs revision. Hysterical introversion of the

Starting point is 05:30:37 libido leads to autoerotism, since the patient's erotic a flux of libido designed for the function of adaptation is introverted, whereby his ego is occupied by the corresponding amount of erotic libido. The schizophrenic, however, shuns reality far more than merely the erotic a flux could account for, therefore, his inner condition is very different from that of the hysteric. He is more than autoerotic. He builds up an intra-psychic equilibrium. for reality, for which purpose he has necessarily to employ other dynamics than that afforded by the erotic a-flux. Therefore, I must grant to Luler the right to reject the conception of autoerotism, taken from the study of hysterical neuroses, and they are legitimate, and to replace it by the conception of

Starting point is 05:31:28 autismis. I am forced to say that this term is better fitted to facts than auto-erotism. With this, I acknowledged my earlier idea of the identity of autism, bluer, and autoeratism, Freud, as unjustified and therefore retracted it. This thorough revision of the conception of libido has compelled me to this. From these considerations, it follows necessarily that the descriptive psychological conception of libido must be given up in order for the libido theory to be applied to dementia precox. That it is there applicable is best shown in Freud's brilliant investigation of Shreber's fantasies. The question now is whether this genetic conception of libido, proposed by me, is suitable for the neuroses. I believe that this question may be answered affirmatively. Natura, known fecate, sultam, it is not merely to be expected, but it is also probable,

Starting point is 05:32:26 but at least temporary functional disturbances of various degrees appear in the neuroses which transcend the boundaries of the immediate sexual. In any case, this occurs in psychotic episodes. I consider the broadening of the conception of libido, which has developed through the most recent analytic work as a real advance, which will prove of a special advantage in the important field of the introversion psychoses. Proofs of the correctness of my assumption are already at hand. It has become apparent through a series of researchers of the Zurich School,

Starting point is 05:33:00 which are now published in part that the fantastic substitution products which take the place of the disturbed function of reality bear unmistakable traces of archaic thought. This confirmation is parallel to the postulate asserted above according to which reality is deprived,

Starting point is 05:33:20 not merely of an immediate individual amount of libido, but also of an already differentiated or de-sexualized quantity of libido, which among normal people has belonged to the function of reality ever since prehistoric times. A dropping away of the last acquisition of the function of reality or adaptation must have necessity be replaced by an earlier mode of adaptation. We find this principle already in the doctrines of the neuroses, that is, that a repression

Starting point is 05:33:49 resulting from the failure of the recent transference is replaced by an old way of transference, namely through a regressive revival of the parent, Imago. In the transference neurosis hysterical, where merely a part of the immediate sexual libido is taken away from reality by the specific sexual repression, the substituted product is a fantasy of individual origin and significance with only a trace of those archaic traits found in the fantasies of those mental disorders in which a portion of the general human function of reality organized since antiquity has broken off. This portion can be replaced only by a generally valid archaic surrogate. We owe a simple and clear example of this proposition to the investigation of Honigur, a paranoid of good intelligence who has a clear idea of the spherical form of the Earth and its rotation around the sun replaces the modern astronomical views by a system worked out in great detail

Starting point is 05:34:50 which one must call archaic in which the Earth is a flat disk over which the sun travels. I'm reminded of the sunfellus mentioned in the first part of this book, for which we are also indebted to Honiger. Spilryne has likewise furnished some very interesting examples of archaic definitions which begin in certain illnesses to overlay the real meanings of the modern word. For example, Spilryne's patient had correctly discovered the mythological significance of alcohol, the intoxicating drink, to be an effusion of seed. She also had a symbolism of boiling, which I must place parallel to the especially important alchemistic vision of Zosemos, who found people in boiling water within the cavity of the altar. This patient used earth in place of mother and also water to express mother. I refrained from further examples because future work of the Zurich School will furnish abundant evidence of this sort. My foregoing proposition of the replacement of the disturbed function of reality by an archaic surrogate is supported by an excellent paradox of spiel-rines.

Starting point is 05:36:03 She says, I often have the illusion that these patients might be simply victims of a folk superstition. As a matter of fact, patients substitute fantasies for reality, fantasies similar to the actually incorrect mental products of the past, which, however, were once the view of reality. As the Zosimos vision shows, the old superstitions were symbols which permitted transitions to the most remote territory. This must have been very expedient for certain archaic periods, for by this means convenient bridges were offered to lead a partial amount of libida over into the mental realm. Evidently, Spiel-Rime thinks of a similar biological meaning of the symbols when she says, thus the symbol seems to me to owe its origin in general to the tendent.

Starting point is 05:36:50 of a complex for dissolution in the common totality of thought. The complex is robbed by bat of the personal element. This tendency towards dissolution, transformation of every individual complex is the motive for poetry, painting, for every sort of art. When here we replace the formal conception complex by the conception of the quantity of libida, the total effect of the complex,

Starting point is 05:37:15 which from the standpoint of the libido theory is a justified measure, then does Spiel Ryan's view easily agree with mine. When primitive man understands in general what an act of generation is, then according to the principle of the path of least resistance, he never can arrive at the idea of replacing the generative organs by a sword-blade or a shuttle, but this is the case with certain Indians who explain the origin of mankind by the union of the two transference symbols. He then must be compelled to devise an analogous thing in order,

Starting point is 05:37:49 to bring a manifest sexual interest upon an asexual expression. The propelling motive of this transition of the immediate sexual libidia to the non-sexual representation can, in my opinion, be found only in the resistance which opposes primitive sexuality. It appears as if, by this means, a fantastic analogy, formation, more libido would gradually become desexualized because increasingly more fantasy correlates were put in the place of the primitive achievement of the sexual libido. With this, an enormous broadening of the world idea was gradually developed

Starting point is 05:38:26 because new objects were always assimilated as sexual symbols. It is a question whether the human consciousness has not been brought to its presence state entirely or in great part in this manner. It is evident in any case that an important significance in the development of the human mind is due to the impulse towards the discovery of analogy. We must agree thoroughly with Steinthal when he says that in absolutely overweening importance must be granted to the little phrase glyc v, even as in the history of the development of thought, it is easy to believe that the carryover of the libido to a fantastic correlate has led primitive man

Starting point is 05:39:07 to a number of the most important discoveries. End of Section 12. Section 13 of Psychology of the Unconscious by Carl Jung. This Libra Box recording is in the public domain. Section 13, Chapter 3, The Transformation of the Libido, a possible source of primiturice, human discoveries. In the following pages, I will endeavor to picture a concrete example of the transition of the libido. I once treated a patient who suffered from a depressive catatomic condition.

Starting point is 05:40:03 The case was one of only a slight introversion psychosis, therefore the existence of many hysterical features was not surprising. In the beginning of the analytic treatment while telling of a very painful occurrence she fell into a hysterical dreamy state in which she showed all signs of sexual excitement. For obvious reason, she lost the knowledge of my presence during this condition. The excitement led to a masturbated act, frictiofemmerum. This act was accompanied by a a peculiar gesture. She made a very violent rotary motion with the forefinger of the left hand on the left temple,

Starting point is 05:40:54 as if she were boring a hole there. Afterwards there was complete amnesia for what had happened, and there was nothing to be learned about the queer gesture with her hand. Although this act can easily be likened to a boring into the mouth, nose or ear,

Starting point is 05:41:14 now transferred to the temple it belongs in the territory of infantile ludis sexualis to the preliminary exercise preparator to sexual activity without really understanding it this gesture nevertheless seemed very important to me many weeks later i had an opportunity to speak to the patient's mother and from her i learned that her daughter had been a very exceptional child when only two years old she would sit with her back to an open cupboard door for hours and rhythmically beat her head against the door to the distraction of the household a little later instead of playing as of her children she began to bore a hole with her finger in the plaster of the wall of the house she did this with little turning and scraping movements and kept herself busy at this occupation for hours she was a complete puzzle to her parents. From her fourth year, she practiced oninism. It is evident that in this early infantile activity, the preliminary stage of the later trouble may be found.

Starting point is 05:42:29 The especially remarkable features in this case are, first, that the child did not carry out the action on its own body, and secondly, the assiduity with which it carried on the action. One is tempted to bring these two facts into a causal relationship and to say because the child does not accomplish this action on her own body, perhaps that is the reason of the assiduity, for by boring into the wall she never arrives at the same satisfaction as if she executed the activity oninistically on her own body. The very evident oninistic boring of the patient can be traced back to a very early stage of child. which is prior to the period of local onanism. That time is still psychologically very obscure, because individual reproductions and memories are lacking,

Starting point is 05:43:25 to a great extent, the same as among animals. The race characteristics, manner of life, predominate during the entire life of the animal, whereas among men, the individual character asserts itself over the race type. granting the correctness of this remark, we are struck with the apparently wholly incomprehensible individual activity of this child at this early age. We learned from her later life history that her development,

Starting point is 05:43:57 which is, as is always the case, intimately interwoven with parallel external events, has led to that mental disturbance, which is especially well known, on account of its individuality and the originality of its productions, that is dementia precox. The peculiarity of this disturbance, as we have pointed out above, depends upon the predominance of the fantastic form of thought of the infantile in general. From this type of thinking proceed all those numerous contexts

Starting point is 05:44:27 with mythological products, and that which we consider as original and wholly individual creations are very often creations which are comparable with nothing but those of antiquity. I believe that this comparison can be applied to all formations of this remarkable illness, and perhaps also to this special symptom of boring. You have already seen that the oninistic boring of the patient dated from a very early stage of childhood, that is to say, it was reproduced from that period of the past. The sick woman fell back for the first time into the early onanism,

Starting point is 05:45:08 only after she had been married many years, and following the death of her child with whom she had identified herself through an overindulgent love. When the child died, the still healthy mother was overcome by early infantile symptoms in the form of scarcely concealed fits of masturbation, which were associated with this very act of boring. As already observed, the primary boring appeared at a time which preceded the infantile oninism localized in the genitals. This fact is of significance insofar as this boring differs thereby from a similar later practice, which appeared after the genital oninism. The later bad habits represent as a rule a substitution for repressed genital masturbation

Starting point is 05:45:55 or for an attempt in this direction. As such, these habits, finger-sucking, biting the nails, picking at things, boring into the ears and nose, etc., may persist, far into adult life has regular symptoms of a repressed amount of libido. As has already been shown above, the libido in youthful individuals at first manifests itself in the nutritional zone when food is taken in the act of suckling with rhythmic movements and with every sign of satisfaction. With the growth of the individual and the development of his organs,

Starting point is 05:46:32 the libido creates for itself new avenues to supply its need, activity and satisfaction. Primary model of rhythmic activity, producing pleasure and satisfaction must now be transferred to the zone of other functions with sexuality as its final goal. A considerable part of the hunger libido is transferred into the sexual libido. This transition does not take place suddenly at the time of puberty, as is generally supposed but very gradually in the course of the greater part of childhood. The libido can free itself only with difficulty

Starting point is 05:47:11 and very slowly from that which is peculiar to the function of nutrition in order to enter into the peculiarity of the sexual function. Two periods are to be distinguished in this state of transition so far as I can judge, the epoch of suckling and the epoch of the displaced rhythmic activity. suckling still belongs to the function of nutrition but passes beyond it however in that it is no longer the function of nutrition but rhythmic activity with pleasure and satisfaction as a goal without the taking of nourishment here the hand enters as an auxiliary organ in the period of the displaced rhythmic activity the hand appears still more clearly as an auxiliary organ The gaining of pleasure leaves the mouth sown and turns to other regions. The possibilities are now many.

Starting point is 05:48:09 As a rule, other openings of the body become the objects of the libido interest, than the skin and special portions of that. The activity expressed in these parts, which can appear as rubbing, boring, picking, and so on, follows a certain rhythm and serves to produce pleasure. After longer or shorter tearings of libido at these stations, it passes onward until it reaches the sexual zone, and therefore the first time can be occasioned for the beginning of oninistic attempts. In its migration, the libido takes more than a little of the function of nutrition with it into the sexual zone, which readily accounts for the numerous and innate correlations between the functions of nutrition and sexuality. if after the occupation of the sexual zone, an obstacle arises against the present form of application of the libido then there occurs according to the well-known laws, a regression to the nearest station lying behind to the two above-mentioned periods.

Starting point is 05:49:16 It is now of special importance that the epoch of the displaced rhythmic activity coincides in a general way with the time of the development of the mind and of speech. I might designate the period from birth until the occupation of the sexual zone as the pre-sexual stage of development. This generally occurs between the third and fifth year and is comparable to the chrysalis stage in butterflies. It is distinguished by the irregular commingling of the elements of nutrition and of sexual functions.

Starting point is 05:49:50 Certain regressions follow directly back, to the pre-sexual stage, and judging from my experience, this seems to be the rule in the regression of dementia precocks. I will give two brief examples. One case concerns a young girl who developed a catatomic state during her engagement. When she saw me for the first time, she came up suddenly, embraced me and said, Papa, give me something to eat. The other case concerns a young maid-servant who complained that people pursued her with electricity and that this caused a queer feeling in her genitals as if it ate and drank down there. These regressive phenomena show that even from the distance of the modern mind, those early stages of the libido,

Starting point is 05:50:36 can be regressively reached. One may assume, therefore, that in the earliest states of human development, this road was much more easily traveled than it is today. It becomes then a matter of great interest to learn whether traces of this have been preserved in history. We owe our knowledge of the ethnologic fantasy of boring to the valuable work of Abraham, who also refers us to the writings of Adelbert Coon. Through this investigation, we learned that Prometheus, the firebringer, may be are brother of the Hindu pramatha, that is to say, of the masculine fire-rubbing piece of wood. The Hindu firebringer is called Matarikvon, and the activity of the fire preparation is always designated in the hieratic text by the verb Manthami, which means shaking, rubbing, bringing forth by rubbing.

Starting point is 05:51:36 Kuhn has put this verb in connection with the Greek pantheists, which, means to learn. And as explained this conceptual relationship, the tertium comparatianus might lie in the rhythm, the movement to and fro in the mind. According to Kuhn, the root, moth, or moth, must be traced from the Greek, I learn, that which is learned, knowledge, the act of learning, to take thought beforehand, to Prometheus for thought. who is the Greek fire robber. Through an unauthorized Sanskrit word, Pramathius, which comes by way of Pramatha, and which possesses the double meaning of rubber and robber, the transition to Prometheus was effective. With that, however, the prefix Pra caused special difficulty so that the whole derivation

Starting point is 05:52:30 was doubted by a series of authors and was held in part as erroneous. On the other hand, it was pointed out that as the Thurig Zeus bore the especially interesting cognomen. Prometheus, thus Prometheus, might not be an original Indo-Germanic stem word that was related to the Sanskrit promontah, but might represent only a cognomen. This interpretation is supported by a gloss of Assychius, Prometheus, the herald of the Titans. Another gloss of Ezekius explains other Greek terms, meaning of the Flaming One analogous to similar Greek words. The relation of Prometheus to Pimampa could scarcely be, so direct his coon conjectures. The question of an indirect relation is not decided with that.

Starting point is 05:53:25 Above all, Prometheus is of great significance as a surname for Aetheas, since the Flaming One is the fourth. thinker. Promadi equals precaution, is also an attribute of Agni, although Pramati is of another derivation. Prometheus, however, belongs to the line of Phlogians, which was placed by Coon, in uncontested relationship to the Indian priest's family of Bergou. The burgu are like Matarvacvan, the one swelling in the mother, also firebringers. Coon quotes a passage according to which Bergou also arises from the flame like Agti. In the flame, Bergou originated, Bergu roasted but did not burn.

Starting point is 05:54:12 This view leads to a root related to Bergou, that is to say to the Sanskrit bray, equally to light. Latin folgio and Greek theo, Sanskrit Burgis equal splendor, Latin folger. Berguo appears therefore as the shining one. The Nyas means a certain species of eagle on account of its burnish gold color. The connection with Thalius, which exigenifies to burn, is clear.

Starting point is 05:54:41 The Phlegeans are also the fire eagles. Prometheus also belongs to the Phlogians. The path from Pimamtha to Prometheus passes not through the word but through the idea, and therefore we should adopt this same meaning for Prometheus as that which Permantha attains from the Hindu fire symbolism. The Permantha as the tool of Manthana, the fire sacrifice, is considered purely sexual in the Hindu, the promontas as phallus or man, the board wood underneath as vulva or woman. The resulting fire is the child, the divine son, agony. The two pieces of wood are called in the cult Perruwavas and Ur-Vac-Gi and were thought of personified as men and women. The fire was born from the genital. of the women, an especially interesting representation of fire production, as the religious ceremony, Mamthana, is given by Weber. A certain sacrificial fire was lit by the rubbing together of two sticks. One piece of wood is taken up with the words thou art the birthplace of the fire,

Starting point is 05:55:46 and two blades of grass are placed upon it. Ye are the two testicles to the Adhara Rani, the underlying wood, thou art Errakchi, then the utahara. rani, that which is placed on top is anointed with butter. Thou art power. This is then placed on the Adhara Rani, thou art Peru Ravas, and both are rubbed three times. I rub thee with the Gaiyatrimm. I rub thee with the Trish tabhmetram. I rub thee with the Yagatimtim. The sexual symbolism of this fire production is unmistakable.

Starting point is 05:56:27 We see here also the rhythm, the meter in its original place, as sexual rhythm, rising above the mating call into music. A song of the Rig Veda conveys the same interpretation and symbolism. Here is the gear for function, here, tender made ready for the spark. Bring thou the matron, we will rub Agni in ancient fashion forth. In the two fire sticks Yata Vedas lie even as the well-formed germ in pregnant women. Agne who day by day must be examined. resulted by men who watch and worship with oblations lay this with care on that which lies extended straight hath she borne the steer when made prolific with his red pillar radiant in a spunder in our skilled task is born the son of illa book three twenty nine one through three side by side with the unequivocal coattice symbolism we see that the promontas is also agne the created son the fallaces the sun or the sun

Starting point is 05:57:27 is the phallus. Therefore, Agni, in the Vedic mythology, has the threefold character. With this, we are once more connected with the above-mentioned Kabiric father-son cult. In the modern German language, we have preserved echoes of the primitive symbols, aboes designated as bengel, short, thick piece of wood, in hessian as stiff, or bolzin, arrow, wooden peg, or stump, the Artemisia, Abrotanum, which is called in German, Stobworth's Stickroot, it's called an English boy's love. The vulgar designation of the penis as boy was remarked even by Grimm and others. The ceremonial production of fire was retained in Europe as late as the 19th century as a superstitious custom.

Starting point is 05:58:15 Kuhn mentioned such a case even in the year 1828, which occurred in Germany. The solemn magic ceremony was called a non-fire, the fire of need, and the charm was chiefly used against cattle, pandemics. Cune cites from the Chronicle of Lanark cost of the year 1268, and an especially noteworthy case of the nod-fire, the ceremonies of which plainly reveal the fundamental phallic meaning. In Latin, instead of preserving the divine faith in its purity, the reader will call to mind the fact that in this year when the plague usually called lung sickness attacked the herds of cattle in Laudonia, certain bastile men, monks in dress, but not in spirit, taught the ignorant people of their country to make fire by rubbing wood together

Starting point is 05:59:02 and to set up a statue of cryopus, and by that method to succor the cattle. After a Cistercian, lay brother had done this near Fentone in front of the entrance of the court, he sprinkled the animals with holy water and with the preserved testicles of a dog, etc. These examples, which allow us to recognize a clear sexual symbolism in the generation of fire, therefore, since they originate from different times and different peoples, the existence of a universal tendency to credit to fire production not only a magical but also a sexual significance. This ceremonial or magic repetition of this very ancient, long outlived observance shows how insistently the human mind clings to the old forms, and how deeply rooted is this very ancient reminiscence of fire boring? One might almost be inclined to see in the sexual symbolism of fire production a relatively late addition to the priestly lore. This may indeed be true for the ceremonial elaboration of the fire mysteries,

Starting point is 06:00:10 but whether originally the generation of fire was in general a sexual action, that is to say, a coerous play, is still a question. That similar things occur among very primitive people we learn from the Australian tribe of the, wah shandies who in the spring performed the following magic ceremonies of fertilization they dig a hole in the ground so formed and surrounded with bushes as to counterfeit a woman's genitals they dance the night long around this hole in connection with this they hold spears in front of themselves in a manner to recall the penis in erection they dance around the hole and thrust their spears into the ditch while they cry to it pulli niri pulli niri wataka non fasa known fauna, said Cunus, such obscene dances appear among other primitive races as well. In this spring incantation or contained the elements of the coedish play. This play is nothing but a coedist game, that is to say, originally, this play was simply a coedist in the form of sacramental mating, which for a long time was a mysterious element

Starting point is 06:01:15 among certain cults, and reappeared in sex. In the ceremonies of Zinn-Zendorf's followers, echoes of the coedist sacrament, may be recognized also in other sex. One can easily think that, just as the above-mentioned Australian Bushmen, performed the coedist play in this manner, the same performance could be enacted in another manner, and indeed in a form of fire production. Instead of through two selective human beings,

Starting point is 06:01:45 the coedist was represented by two substitutes by Perru-Ravis and Ur-Vachi by Phallus and Volva, by borer and opening, just as the primitive thought behind other customs is really the sacramental co-eition, so here the primal tendency is really the act itself. For the act of fertilization is the climax, the true festival of life and well-worthy to become the nucleus of a religious mystery. If we are justified in concluding that the symbolism of the whole in the earth used by the Watts Shandis for the fertilization of the earth takes the place. of the coedist, then that generation of fire could be considered in the same way as a septuess

Starting point is 06:02:29 for coedice, and indeed it might be further concluded as a consequence of this reason that the invention of firemaking is also due to the need of supplying a symbol for the sexual act. Let us return for a moment to the infantile symptom of boring. Let us imagine a strong adult man carrying on the boring with two pieces of wood, with the same perseverance and the energy corresponding to that of this child. He may very easily create fire by this plague, but of greatest significance in this work is the rhythm. This hypothesis seems to me psychologically possible,

Starting point is 06:03:07 although it should not be said with this that only in this way could the discovery of fire occur. It could result just as well by the striking together flints. It is scarcely possible that fire was created in only one way. all i want to establish here is merely the psychological process the symbolic indications of which point to the possibility that in such a way was fire invented or prepared the existence of the primitive coerous play or right seems to me sufficiently proven the only thing that is obscure is the energy and emphasis of the ritual play it is well known that those primitive rites were often a very bloody seriousness and were performed with an extraordinary display of energy which appears as a great contrast to the well-known indolence of primitive humanity therefore the ritual activity entirely loses the character of plague and wins that a purposeful effort if certain negro races can dance the whole night long through three tones in the most monotonous manner than according to our idea there is in this an absolute lack of the character of plague pastime it approaches nearer to exercise there seems to

Starting point is 06:04:20 to exist a sort of compulsion to transfer the libido into such ritual activity. If the basis of the ritual activity is the sexual act, we may assume that it is really the underlying thought and object of the exercise. Under these circumstances, the question arises why the primitive man endeavors to represent the sexual act symbolically and with effort, or if this wording appears to be too hypothetical, why does he exert? energy to such a degree only to accomplish practically useless things which apparently do not especially amuse him. It may be assumed that the sexual act is more desirable to primitive man than such absurd and moreover fatiguing exercises. It is hardly possible, but that a

Starting point is 06:05:08 surreth compulsion conducts the energy away from the original object and real purpose, inducing the production of surrogates. The existence of a phallic or orgiastic cult does not indicate a e.O. Ipsa, a particularly lascivious life any more than the aesthetic symbolism of Christianity means an especially moral life. One honors that which one does not possess or that which one is not. This compulsion to speak in the nomenclature formulated above removes a certain amount of libido from the real sexual activity and creates a symbolic and practically valid substitute for what is lost. This psychology is confirmed by the above-mentioned Watts Chandi ceremony. During the entire ceremony, none of the men may look at a woman. This detail again informs us from whence the libido is to be

Starting point is 06:06:00 diverted, but this gives rise to the pressing question whence comes this compulsion. We've already suggested above that the primitive sexuality encounters a resistance which leads to a sidetracking of the libido, onto substitution actions, analogies, symbolism, etc. It is unthinkable that it is a question of any outer opposition whatsoever or of a real obstacle, since it occurs to know, savage to catch his elusive quarry with ritual charms, but it is a question of an internal resistance. Will opposes will. Lebedo opposes libida, since the psychological resistance as an energetic phenomenon corresponds to a a certain amount of libido. The psychologic compulsion for the transformation of the libido

Starting point is 06:06:48 is based on an original division of the will. I will return to this primal splitting of the libido in another place. Here let us concern ourselves only with the problem of the transition of the libido. The transition takes place, as has been repeatedly suggested, by means of shifting to an analogy. The libido is taken away from its proper place and transferred to another substratum. The resistance against sexuality aims, therefore, at preventing the sexual act. It also seeks to crowd the libido away from the sexual function. We see, for example, in hysteria, how the specific repression blocks the real path of transference. Therefore, the libido is obliged to take another path, and that an earlier one, namely the incestuous road,

Starting point is 06:07:36 which ultimately leads to the parents. Let us speak, however, of the incest prohibition, which hindered the very first sexual transference. Then the situation changes, and so far that no earlier way of transference is left except that of the pre-sexual stage of development, where the libido was still partly in the function of nutrition. By regression to the pre-sexual material, the libido becomes quasi-dise-dosexualized, but as the incest prohibition signifies only a temporary and conditional restriction, of the sexuality, thus only that part of the libido, which is best designated as the incestuous component is now pushed back to the pre-sexual stage. The repression, therefore,

Starting point is 06:08:20 concerns only that part of the sexual libido, which wishes to fix itself permanently upon the parents. The sexual libido is only withdrawn from the incestuous component, repressed upon the pre-sexual stage, and there, if the operation is successful, desexualized by which this amount of libido is prepared for an asexual application. However, it is to be assumed that this operation is accomplished only with difficulty because the ancestral libido, so to speak, must be artificially separated from the sexual libido, with which for ages through the whole animal kingdom it was indistinguishably united. The regression of the ancestral component must therefore take place not only with great difficulty, but also carry with it into the

Starting point is 06:09:07 pre-sexual stage a considerable sexual character. The consequence of this is that the resulting phenomena, although stamped with the character of the sexual act, are nevertheless not really sexual acts de facto. They are derived from the pre-sexual stage and are maintained by the repressed sexual libido, therefore, possess a double significance. Thus, the fire-boring is a coerous, and to be sure an incestuous one, but has desexualized one, which has lost its immediate sexual worth, and is therefore indirectly useful to the propagation of the species. The presexual stage is characterized by countless possibilities of application because libido has not yet formed definite localizations.

Starting point is 06:09:50 It therefore appears intelligible that an amount of libido which reaches this stage through regression is confronted with manifold possibilities of application. Above all, it is met with the possibility of a purely oninistic activity, but as the matter in question, in the regressive component of libido is sexual libido, the ultimate object of which is propagation, therefore it goes to the external object. Parents, it will also introvert with this destination as its essential character. The result, therefore, is that the purely oninistic activity turns out to be insufficient, and another object must be sought for which takes the place of the incest object.

Starting point is 06:10:31 The nurturing Mother Earth represents the ideal example of some, an object. The psychology of that presexual stage contributes the nutrition component, the sexual libido, the coitus idea. From this the ancient symbols of agriculture arise. In the work of agriculture, hunger and incest intermingle. The ancient cults of Mother Earth, and all the superstitions founded thereon saw in the cultivation of Earth the fertilization of the mother. The aim of the action is desexualized, however, for it is the fruit of the field, and the nourishment contained therein. The regression, resulting from the incest prohibition,

Starting point is 06:11:09 leads in this case to the new valuation of the mother, this time, however, not as a sexual object, but as a nourisher. The discovery of fire seems to be due to a very similar regression to the pre-sexual stage, more particularly, to the nearest stage of the displaced with manifestation. Libido introverted from the incest prohibition with a more detailed designation of the motor components of coitus,

Starting point is 06:11:36 when it reaches the presexual stage, meets the related infantile boring to which it now gives in accordance with its realistic destination an actual material. Therefore, the material is fittingly called materia, as the object is the mother as above. As I sought to show above the action

Starting point is 06:11:54 of the infantile boring requires only the strength and perseverance of an adult man and suitable material in order to generate fire. If this is so, it may be expected, that analogous to our foregoing case of oninistic boring, the generation of fire originally occurred as such an act of quasi-onistic activity objectively expressed. The demonstration of this can never be actually furnished, but it is thinkable that somewhere traces of this original oninistic preliminary exercise of fire production have been preserved. I have succeeded in finding a passage in a very old monument of Hindu literature which contains this transition of the sexual libido through the oninistic phase in the preparation of fire.

Starting point is 06:12:40 This passage is found in Brihadara Nayaka Abhanashad. In truth, he, Atman was as large as a woman and a man when they embrace each other. This, his own self, he divided into two parts out of which husband and wife, were formed. With her he copulated, from this humanity sprang. She, however, pondered. How may he unite with me after he has created me from himself? Now I shall hide. Then she became a cow. He, however, became a bull, and mated with her. From that sprang the horned cattle. Then she became a mare. He, however, became a stallion. She became a she-ass, he and ass, and mated with her. From these sprang the whole hoof, animals she became a goat he became a buck she became a new he became a ram and mated with her thus were created goats and sheep thus it happened that all that mates even down to the ants he created

Starting point is 06:13:41 then he perceived truly i myself am creation for i have created the whole world thereupon he rubbed his hand so before the mouth so that he brought far from his mouth as from the mother womb and from his hands we meet here a peculiar myth of creation which requires a psychological interpretation in the beginning the libido was undifferentiated and bisexual this was followed by differentiation into a male and a female component from then on man knows what he is now follows a gap in the coherence of the thought where belongs that very resistance which we have postulated above for the exclamation of the urge for sublimation next follows the oninastic act of rubbing of here finger-sucking transferred from the sexual zone from which proceeds the production of fire the libido here leaves its characteristic manifestation as sexual function and regresses to the presexual stage wherein conformity with the above explanation it occupies one of the preliminary stages of sexuality thereby producing in the view expressed in the upanishad the first human art and from there as suggested by coon idea of the root month, perhaps the higher intellectual activity in general. This course of development is not strange to the psychiatrist, for it is a well-known psychopathological fact that onanism and excessive activity of fantasy are very closely related. The sexualizing autonomizing of the mind through autoeritism is so familiar a fact that examples of that

Starting point is 06:15:18 are superfluous. The course of the libido, as we may conclude from these studies, originally proceeded in a similar manner, as in the child only in a reversed sequence. The sexual act was pushed out of its proper zone and was transferred into the analogous mouth zone, the mouth receiving the significance of the female genitals, the hand and the fingers, respectively receiving the phallic meaning. In this manner, the regressively reoccupied activity of the pre-sexual stage is invested with the sexual significance, which indeed it already possessed in part before. But, in a wholly different sense.

Starting point is 06:15:56 Certain functions of the pre-sexual stage are found to be permanently suitable and therefore are retained later on as sexual functions. Thus, for example, the mouth zone is retained as of erotic importance, meaning that its valuation is permanently fixed. Concerning the mouth, we know that it also has a sexual meaning among animals, inasmuch as, for example, stallions bite mares in the sexual act, also cats, cots, etc. A second significance of the mouth is as an instrument of speech. It serves essentially in the production of the mating call,

Starting point is 06:16:31 which mostly represents the developed tones of the animal kingdom. As to the hand, we know that it has the important significance of the contractation organ. For example, among frogs, the frequent erotic use of the hand among monkeys is well known. If there exists a resistance against the real sexuality, then the accumulated libidobes. is most likely to cause a hyper function of those collaterals which are most adapted to compensate for the resistance, that is to say, the nearest functions will serve for the introduction of the act. On one side, the function of the hand, on the other that of the mouth.

Starting point is 06:17:08 The sexual act, however, against which the opposition is directed, is replaced by a similar act of the presexual stage, the classic case being either finger-sucking or boring. Just as among apes the foot can on occasions take the place of the hand, so the child is often uncertain in the choice of the object to suck and puts the big toe in the mouth instead of the finger. This last movement belongs to a Hindu right, only the big toe was not put in the mouth, but held against the eye. Through the sexual significance of the hand and mouth, these organs, which in the presexual stage served to

Starting point is 06:17:44 obtain pleasure, are invested with procreating power, which is identical with the above-mentioned destination, which aims at the external object because it concerns the sexual or creating libido. When through the actual preparation of fire, the sexual character of libido employed in that is fulfilled, then the mouth zone remains without adequate expression, only the hand has now reached its real, purely human goal in its first art. The mouth has, as we saw, a further important function which has just as much sexual relation to the object as the hand, that is to say, the production of the mating call, in opening up the auto-erotic ring, hand mouth where the phallic hand became the fire-producing tool, the libido, which was directed

Starting point is 06:18:31 to the mouth zone, was obliged to seek another path of functioning, which naturally was found in the already existing love call. The excess of libido entering here must have had the usual results, namely the stimulation of a newly possessed function, hence an elaboration of the mating call. We know that from the primitive sounds human speech has developed, corresponding to the psychological situation, it might be assumed that language owes its real origin to this moment when the impulse, repressed into the three-sexual stage, turns to the external in order to find an equivalent object there. The real thought as a conscious activity is, as we saw in the as part of this book, A Thinking with Positive Determination,

Starting point is 06:19:15 towards the external world, that is to say, a speech thinking. This sort of thinking seems to have originated at that moment. It is very remarkable that this view, which was won by the path of reasoning, is again supported by old tradition and other mythological fragments. End of Section 13. Section 14 of Psychology. of the unconscious by Carl Jung. This Librivox recording is in the public domain.

Starting point is 06:19:55 Section 14, Chapter 3, 2. In A. Turreopana, Shad, the following quotation is to be found in the doctrine of the development of man. Being brooded or, his mouth hatched out like as an egg, From out his mouth came speech from speech, the fire. In part two, where it is depicted how the newly created objects entered man, it reads fire, speech becoming, entered in the mouth. These quotations allow us to plainly recognize the intimate connection between fire and speech. Inbri, Hadd Aranyaka, Upana,

Starting point is 06:20:46 Shad is to be found this passage. Yeh na Valkya, thus he spake, when after the death of this man his speech entereth the fire, his breath into the wind, his eye into the sun, etc. A further quotation from the Brihadaranyaka Apana Shad reads, but when the sun is set,

Starting point is 06:21:14 O ye, Ye, Navalcia, and the moon has set, and the fire is extinguished, what then serves man as light. Then speech serves him as light. Then by the light of speech he sits and moves, he carries on his work, and he returns home. But when the sun is set, O yeh, Navalchia, and the moon is set, and the fire extinguished, and the voice is dumb, what then serves man as light. Then he serves himself, Adman, as light. Then by the light of himself, he sits and moves, carries on his work, and returns home. In this passage we notice that fire again stands in the closest relation to speech.

Starting point is 06:22:08 Speech itself is called a light, which in its turn is reduced to the light of the Atman, the creating psychic force, the libido. Thus the Hindu meta-psychology conceived speech and fire as emanations of the inner light from which we know that it is libido. Speech and fire are its forms of manifestation, the first human arts which have resulted from its transformation. This common psychological origin seems also to be indicated by certain results of philology. The Indo-Germanic root ba designates the idea of to lighten, to shine. The root is found in Greek.

Starting point is 06:22:57 To shine, to show forth, reveal, light. In old Icelandic bonn equals white. In new, high German, bonin, equals to make, shining the same root ba also designates to speak it is found in Sanskrit bond equals to speak Armenian bond equals word in new high German ban equals to banish Greek I said they said a saying an oracle Latin varri phanum the root bells so with the meanings to ring to bark is found in Sanskrit bas equals to bark and bas equals to talk to speak

Starting point is 06:23:51 Lithuanian balsis equals voice tone really belso equals to be bright or luminous compare Greek equals bright Lithuanian balti equals to become white middle high German blots equals pale the root La, with the meaning of to make sound to bark, is found in Sanskrit Las Sati equals to resound, and Las Lass Latati equals to radiate to shine. The related root less so with the meaning desire is also found in Sanskrit Las Lassati equals to play. Lash Lashadi equals to desire. Greek equals lustful, Gothic lustousous, New High German Lust, Latin,

Starting point is 06:24:42 lascivis. A further related root, Lasso equals to shine to radiate, is found in Las La Satti equals to radiate to shine. This group unites, as is evident, the meanings of to desire, to play, to radiate, and to sound. A similar archaic confluence of meanings in the primal libido symbolism, as we are perhaps justified in calling it, is found in that class of Egyptian words which are derived from the closely related roots, Ben and Bell, and the reduplication, Ben, Ben, and Bell, The original significance of these roots is to burst forth, to emerge, to extrude, to well out,

Starting point is 06:25:30 with the associated idea of bubbling, boiling, and roundness. Bell, Belle, accompanied by the sign of the obelisk of originally phallic, nature means source of light. The obelisk itself had besides the names of Tekkenu and men, also the name Ben Ben, more rarely Berber and Bell Bell. Lebedo symbolism makes clear this connection, it seems to me. The Indo-Germanic root, though, with the meaning to wave to undulate, fire, is found in Sanskrit eulunkah equals burning. Greek attic equals warmth of the sun. Gauthic. Lulan equals to undulate Old High German and Middle High German. Vaum equals heat glow. The related Indo-Germanic root, Velko, with the meaning of to lighten to glow, is found in Sanskrit alka equals

Starting point is 06:26:34 firebrand. Greek equals Vulcan. same root, vell means also to sound. In Sanskrit, Vani equals tone, song, music. To check, volati equals to call. The root Svena equals to sound to ring is found in Sanskrit Vansavanti equals to Russell to sound. Zend, Kahnant, Latin sonare, old Iranian, Senum, Cambrian, Sane, Latin, Saunus, Anglo-Saxon, Svincyon, equals to resound. The related root, Svanus, equals noise, sound, is found in Vedic. Svanus equals noise, Latin sonorous. A further related root is sphannis equals tone, noise.

Starting point is 06:27:29 In Old Iranian, sun equals word. The root, svei, n. Locative, Sveni, dative, sunai means sun. In Zend, Kang equals sun. Compare above Sveno, Zen, Kahnant. Gothic, Sana, Sano, Hirgurta has preceded us. The sun orb sings in emulation mid-brother spheres, his ancient round, His path predestined through creation, he ends with step of thunder,

Starting point is 06:28:05 sound Faust part one. Harken, Hark, the hours careering, sounding loud to spirit hearing, see the newborn day appearing. Rocky portals, jarring, shatter, Phoebus wheels in rolling clatter, with a crash the light draws near, peeling rays in trumpet blazes, eye as blinded, ear amazes, The unheard can no one hear Slip within each blossom bell Deeper deeper there to dwell In the rocks beneath the leaf If it strikes you, you are death

Starting point is 06:28:45 Fowles to part two We also must not forget the beautiful verse of Hurdurlin Where art thou Drunken my soul dreams of all thy rapture Yet even now I hearken As full of golden tones The radiant sun, youth upon his heavenly liar,

Starting point is 06:29:07 plays his even song to the echoing woods and hills. Just as in archaic speech, fire and the speech sounds, the mating call, music, appear as forms of emanation of the libido, thus light and sound entering the psyche become one. Labido. Manilius expresses it in his beautiful verses, Why is it wonderful to understand the universe if men are able, that is men in whose very being the universe exists, and each one of whom is a representative of God in miniature, or is it

Starting point is 06:29:47 right to believe that men have sprung in any way except from heaven? He alone stands in the midst of the citadel, a conqueror, his head erect, and his shining eyes fixed on the stars. The idea of the Sanskrit Tejas suggests the fundamental significance of the libido for the conception of the world in general. I am indebted to Dr. Abegg in Zurich, a thorough Sanskrit scholar for the compilation of the eight meanings of this word. Tejas signifies one, sharpness, cutting edge.

Starting point is 06:30:25 Two, fire, splendor, light, glow, heat. Three, healthy appearance, beauty. Four, the fiery and color-producing power of the human organism, thought to be in the bile. Five, power, energy, vital force. Six, passionate nature. Seven, mental, also magic, strength, influence, position, dignity. Eight, sperm. This gives us a dim idea of how, for primitive thought, the so-called objective world was and had to

Starting point is 06:30:59 be a subjective image. To this thought must be applied the words of the chorus, mysticus. All that is perishable is only an allegory. The Sanskrit word for fire is Agnes, the Latin Ignes. The fire personified is the God Agni, a divine mediator, whose symbol has certain points of contact with that of Christ. In Avesta and in the Vedas, the fire is the messenger of the gods. In the Christian mythology, certain parts are closely related with the myth of Agni. Daniel speaks of the three men in the fiery furnace. Then Nebuchadnezzar, the king, was astonished, and rose up in haste and spake and said, and to his counselors, did not we cast three men bound into the midst of the fire. They answered and said,

Starting point is 06:31:53 True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire. fire and they have no hurt, and the form of the fourth is like the son of God. In regard to that, the Bibliapopopram observes, according to an old German incubulum of 1471. One reads in the third chapter of the prophet Daniel that Nebuchadnezzar, the king caused three men to be placed in a glowing furnace, and that the king often went there, looked in, and that he saw with the three a fourth who was like the son of God. The three signify for us the Holy Trinity and the fourth the unity of the being. Christ, too, in his explanation, designated the person of the Trinity and the unity of the being.

Starting point is 06:32:40 According to this mystic interpretation, the legend of the free men in the fiery furnace appears as a magic fire ceremony, a means of which the Son of God reveals himself. The Trinity is brought together with the unity, or, in other words, through coitus a child is produced. The glowing furnace, like the glowing tripod and faust, is a mother symbol where the children are produced. The fourth in the fiery furnace appears as Christ, the Son of God, who has become a visible God in the fire. The mystic trinity and unity are sexual symbols. Compare with that the many references in Enmon, ancient pagan and modern Christian symbolism. It is said of the Savior of Israel, the Messiah, and of his enemy.

Starting point is 06:33:28 Isaiah 1017, and the light of Israel shall be for a fire and his holy one for a flame. In a hymn of the Syrian Ephraim, it is said of Christ, thou who art all fire, have mercy upon me. Agni is the sacrificial flame, the sacrificer, and the sacrificed as Christ himself, just as Christ left behind his redeeming blood. In the Greek, a potion of immortality in the stimulating wine. So Agni is the Soma, the holy drink of inspiration, the mead of immortality. Soma and fire are entirely identical in Hindu literature so that in Soma we easily rediscover the libido symbol through which a series of apparently paradoxical qualities of the Soma are immediately explained. As the old Hindus,

Starting point is 06:34:28 recognized in fire, an emanation of the inner libido fire, so too they recognized in the intoxicating drink, fire water, soma agony as rain and fire, and emanation of libido. The Vedic definition of soma as seminal fluid confirms this interpretation. The soma significance of fire, similar to the significance of the body of Christ, in the Last Supper, compare the Passover lamp, of the Jews baked in the form of a cross, is explained by the psychology of the pre-sexual stage, where the libida was still in part the function of nutrition. The soma is the nourishing drink, the mythological characterization of which runs parallel to fire

Starting point is 06:35:18 in its origin, therefore both are united in agony. The drink of immortality was stirred by the Hindu gods like fire. through the retreat of the libido into the pre-sexual stage it becomes clear why so many gods were either defined sexually or were devoured as was shown by our discussion of fire preparation the fire tool did not receive its sexual significance as a later addition but the sexual libido was the motor power which led to its discovery so that the later teachings of the priests were nothing but confirmation of its actual origin. Other primitive discoveries probably have acquired their sexual symbolism in the same manner being also derived from the sexual libido. In the previous statements which were based on the Pomontha of the Agni sacrifice,

Starting point is 06:36:17 we have concerned ourselves only with one significance of the word menthami or meth-nami, that is to say, with that which expresses the movement of love. rubbing. As Kuhn shows, however, this word also possesses the meaning of tearing off, taking away violence, robbing. As Kuhn points out, this significance is already extant in the Vedic text. The legend of its discovery always expresses the production of fire as a robbery. In this far, it belongs to the motive, widely spread over the earth, of the treasure difficult to attain. The fact that in many places and not alone in India the preparation of fire is represented as having its origin and robbery seems to point to a widely spread thought according to which the preparation of fire was something forbidden, something usurped or criminal, which could be obtained only through stratagem, or deeds of violence, mostly through stratagem. When onanism confronts the physician as a symptom, it does so frequently under the symbol of secret pilfering or crafty imposition, which always signifies the concealed fulfillment of a forbidden wish.

Starting point is 06:37:39 Historically, this train of thought probably implies that the ritual preparation of fire was employed with a magic purpose and therefore was pursued by official religions, then it became a ritual. mystery guarded by the priests and surrounded with secrecy. The ritual laws of the Hindus threaten with severe punishment, him who prepares fire, in an incorrect manner. The fact alone that something is mysterious means the same as something done in concealment, that which must remain secret, which one may not see nor do, also something which is surrounded by severe punishment of body and soul, therefore presumably something forbidden which has received a license as a religious right.

Starting point is 06:38:26 After all, has been said about the genesis of the preparation of fire, it is no longer difficult to guess what is the forbidden thing. It is oninism. When I stated before that it might be lack of satisfaction which breaks up the auto-erotic ring of the displaced sexual activity transferred to the body itself and thus opens wider fields of culture, I did not mention that this loosely closed ring of the displaced oninistic activity could be much more firmly closed, when man makes the other great discovery, that of true onanism.

Starting point is 06:39:05 With that, the activity is started in the proper place, and this, under certain circumstances, may mean a satisfaction sufficient for a long time, but at the expense of cheating sexuality, of its real purpose. It is a fraud upon the natural development of things because all the dynamic forces which can and should serve the development of culture are withdrawn from it through oninism,

Starting point is 06:39:32 since instead of the displacement, a regression to the local sexual takes place which is precisely the opposite of that which is desirable. Psychologically, however, oninism is a discovery of a significance not to be, be undervalued. One is protected from fate, since no sexual need, then has the power to give one up to life. For with oninism, one has the greatest magic in one's hands. One needs only to fantasize, and with that, to masturbate. Then one possesses all the pleasure of the world,

Starting point is 06:40:09 and is no longer compelled to conquer the world of one's desires through hard labor and wrestling with reality. Aladdin rubs his lamp. and the obedient genii stand at his bidding thus the fairy tale expresses the great psychological advantage of the easy regression to the local sexual satisfaction aladdin's symbol subtly confirms the ambiguity of the magic fire preparation The close relation of the generation of fire to the oninistic act is illustrated by a case, the knowledge of which I owe to Dr. Schmidt in Kerry, that of an imbecile peasant youth who set many incendiary fires. At one of these conflagrations he drew suspicion to himself by his behavior. He stood with his hands in his trouser pockets in the door of an opposite house

Starting point is 06:41:05 and gazed with apparent delight at the fire. Under examination in the insane asylum, he described the fire in great detail and made suspicious movements in his trousers of pockets with his hands. The physical examination undertaken at once showed that he had masturbated. Later he confessed that he had masturbated

Starting point is 06:41:27 at the time when he had enjoyed the fire which he had enkindled himself. The preparation of fire, in itself is a perfectly ordinary, useful custom, employed everywhere for many centuries, which in itself involved nothing more mysterious than eating and drinking. However, there was always a tendency

Starting point is 06:41:48 from time to time to prepare fire in a ceremonious and mysterious manner, exactly as with ritual eating and drinking, which was to be carried out in an exactly prescribed way and from which no one dared differ. This mysterious tendency associated with the technique is the second path

Starting point is 06:42:08 in the oninistic regression, always present by the side of culture. The strict rules applied to it, the zeal of the ceremonial preparations, and the religious awe of the mysteries next originate from this source. The ceremonial, although apparently irrational, is an extremely ingenious institution

Starting point is 06:42:28 from the psychological standpoint, for it represents a substitute, for the possibility of oninistic regression, accurately circumscribed by law. The law cannot apply to the content of the ceremony, for it is really quite indifferent for the ritual act, whether it is carried out in this way or in that way. On the contrary, it is very essential whether the restrained libido is discharged through a sterile oninism or transposed into the path of sublimation. These severe measures of protection apply primarily to onanism.

Starting point is 06:43:06 I am indebted to Freud for a further important reference to the oninistic nature of the fire theft, or rather the motive of the treasure difficult of attainment to which fire theft belongs. Mythology contains repeated formulas which read approximately as follows. The treasure must be plucked or torn off from a taboo tree, Paradise Tree, Hesperides. This is a forbidden and dangerous act. The clearest

Starting point is 06:43:38 example of this is the old barbaric custom in the service of Diana of Arica. Only he can become a priest of the goddess who in her sacred growth dares to tear off. Abzericin, a bow.

Starting point is 06:43:54 The tearing off has been retained in vulgar speech, besides a ribin rubbing as a symbol of the act of oninism. Thus, ribon to rub is like ricin to break off, both of which are contained in Monthami and united apparently only through the myth of the fire theft bound up in the act of onanism in a deeper stratum, wherein Ribon, probably speaking, ricin, is employed but in a transferred sense. Therefore, it might perhaps be anticipated that in the deepest stratum, namely the incestuous, which precedes the autoerotic stage, the two meanings

Starting point is 06:44:36 coincide, which through lack of mythological tradition can perhaps be traced through etymology only. End of Section 14. Section 15 of Psychology of the Unconscious by Carl Jung. This Libre Vox recording is in the public domain. Section 15, Chapter 4.1. The unconscious origin of the hero, prepared by the previous chapters, we approach the personification of the libido in the form of a conqueror, a hero, or a demon. With this, symbolism leaves the impersonal and neuter realm, which characterizes the astral and meteorologic symbol, and takes human form.

Starting point is 06:45:36 form, the figure of a being, changing from sorrow to joy, from joy to sorrow, and which like the sun sometimes stands in its zenith, sometimes is plunged in darkest night, and arises from this very night to new splendor, just as the sun, guided by its own internal laws, ascends from morn till noon, and passing beyond the noon, descends towards evening, leaving behind its splendor, and then sinks completely into the all-enveloping night. Thus, too, does mankind follow his course according to immutable laws, and also sinks after his course is completed into night in order to rise again in the morning to a new cycle in his children. The symbolic transition from sun to man is easy and practicable. The third and

Starting point is 06:46:34 creation of Miss Millers also takes this course. She calls this piece Chih Wantable, a hypnagogic poem. She gives us the following information about the circumstances surrounding the origin of this fantasy. After an evening of care and anxiety, I lay down to sleep at about half-past eleven. I felt excited and unable to sleep, although I was very tired. There was no light in the room. I closed my eyes, and then I had the feeling that something was about to happen. The sensation of a general relaxation came over me, and I remained as passive as possible. Lines appeared before my eyes, sparks and shining spirals, followed by a kaleidoscopic review of recent trivial occurrences. The reader will regret with me that we cannot know the reason for her case.

Starting point is 06:47:33 cares and anxieties. It would have been of great importance for what follows to have information on this point. This gap in our knowledge is the more to be deplored because between the first poem in 1898 and the time of the fantasy here discussed 1902, four whole years have passed. All information is lacking regarding this period. during which the great problem surely survived in the unconscious. Perhaps this lack has its advantages in that our interest is not diverted from the universal applicability of the fantasy here produced by sympathy in regard to the personal fate of the author.

Starting point is 06:48:29 Therefore, something is obviated, which often prevents the analyst in his daily task from looking away from the tedious toil of detail to that wider relation which reveals each neurotic conflict to be involved with human fate as a whole. The condition depicted by the author here corresponds to such a one, as usually precedes an intentional somnambulism, often described, by spiritualistic mediums. A certain inclination to listen to these low, nocturnal voices must be assumed. Otherwise, such fine and hardly perceptible inner experiences pass unnoticed.

Starting point is 06:49:19 We recognize in this listening a current of the libido leading inward and beginning to flow towards a still invisible, mysterious goal. It seems that the libido has suddenly, discovered an object in the depths of the unconscious which powerfully attracts it. The life of man, turned wholly to the external by nature, does not ordinarily permit such introversion. There must, therefore, be surmised a certain exceptional condition, that is to say, a lack of external objects which compels the individual to seek a substitute for them in his own soul. It is, however, difficult to imagine that this rich world has become too poor to offer an object

Starting point is 06:50:09 for the love of human atoms, nor can the world in its objects be held accountable for this lack. It offers boundless opportunities for everyone. It is rather the incapacity to love which robs mankind of his possibilities. This world is empty to him alone who does not understand how to direct his libido towards objects and to render them alive and beautiful for himself, for beauty does not indeed lie in things, but in the feeling that we give to them. That which compels us to create a substitute for ourselves is not the external lack of objects, but our incapacity to lovingly include a thing outside of ourselves.

Starting point is 06:51:03 Certainly the difficulties of the conditions of life and the adversities of the struggle for existence may oppress us, it even adverse external situations would not hinder the giving out of the libido. On the contrary, they may spur us on to the greatest exertions, whereby we bring our whole libido into reality. Real difficulties alone will never be able to force the libido back permanently to such a degree as to give rise, for example, to a neurosis. The conflict which is the condition of every neurosis is lacking. The resistance which opposes its unwillingness to the will, alone has the power to produce that pathogenic introversion, which is the starting point of every psychogenic disturbance. The resistance against loving produces the inability to love,

Starting point is 06:52:06 just as the normal libido is comparable to a steady stream which pours its waters broadly into the world of reality. So the resistance dynamically considered. is comparable not so much to a rock rearing up in the riverbed which is flooded over or surrounded by the stream as to a backward flow towards the source a part of the soul desires the outer object another part however harks back to the subjective world where the airy and fragile palaces a fantasy beckon One can assume the dualism of the human will for which Blueler, from the psychiatric point of view, has coined the word ambitendency as something generally present, bearing in mind that even the most primitive motor impulse is in opposition. As, for example, in the active extension, the flexor muscles also become innervated. This normal ambit tendency, however, never leads to an inhibition or prevention of the intended act, but is the indispensable preliminary requirement for its perfection and coordination,

Starting point is 06:53:30 for a resistance disturbing to this act to arise from this harmony of finely attuned opposition, an abnormal plus or minus would be needed on one or the other side. The resistance originates from this added third. This applies also to the duality of the will, from which so many difficulties arise for mankind. The abnormal third frees the pair of opposites, which are normally most intimately united, and causes their manifestation,

Starting point is 06:54:10 in the form of separate tendencies it is only thus that they become willingness and unwillingness which interfere with each other the baghavadgitta says be thou free of the pairs of opposites the harmony thus becomes disharmony it cannot be my task here to investigate whence the unknown third arises and what it is taken at the roots in the case of our patients The nuclear complex, Freud, reveals itself as the incest problem. The sexual libido regressing to the parents appears as the incest tendency. The reason this path is so easily traveled is due to the enormous indolence of mankind which will relinquish no object of the past, but will hold it fast forever. The sacrilegious backward grasp of which Nietzsche speaks reveals itself stripped of its incest covering as an original passive arrest of the libido in its first object of childhood. This indolence is also a passion, as La Rousseufa Cold, has brilliantly expressed it.

Starting point is 06:55:31 Of all passions, that which is least known to ourselves is indolence, it is the most ardent and malicious. of them all, although its violence may be insensible and the injuries it causes may be hidden. If we will consider its power attentively, we will see that it makes itself, upon all occasions, mistress of our sentiments, of our interests, and of our pleasures. It is the anchor which has the power to arrest the largest vessels. It is a calm, more dangerous to the most important affairs than rock, and the worst tempest. The repose of indolence is a secret charm of the soul which suddenly stops the most ardent pursuits and the firmest resolutions. Finally, to give the true idea of this passion,

Starting point is 06:56:23 one must say that indolence is like a beatitude of the soul which consoles it for all its losses and takes the place of all its possessions. This dangerous passion, belonging above all others to primitive man appears under the hazardous mask of the incest symbol from which the incest fear must drive us away and which must be conquered in the first place under the image of the terrible mother. It is the mother of innumerable evils, not the least of which are neurotic troubles. For especially from the fogs of the arrested remnants of the libido arise the harmful phantasmagoria, which so veil reality that adaptation becomes almost impossible. However, we will not investigate any further in this place

Starting point is 06:57:17 the foundations of the incest fantasies. The preliminary suggestion of my purely psychological conception of the incest problem may suffice. We are here only concerned with the question whether resistance, which leads to introversion, in our all, signifies a conscious external difficulty or not. If it were an external difficulty, then indeed the libidia would be violently damned back

Starting point is 06:57:49 and would produce a flood of fantasies, which can best be designated as schemes, that is to say, plans as to how the obstacles could be overcome. They would be very concrete ideas of reality, which seek to pave the way for solutions. It would be a strenuous meditation, indeed, which would be more likely to lead to anything

Starting point is 06:58:16 rather than to a hypnagogic poem. The passive condition depicted above in no way fits in with a real external obstacle, but precisely through its passive submission, it indicates a tendency which doubtless scorns real solutions, and prefers fantastic substitutes. Ultimately and essentially we are, therefore,

Starting point is 06:58:42 dealing with an internal conflict, perhaps after the manner of those earlier conflicts, which led to the two first unconscious creations. We therefore are forced to conclude that the external object cannot be loved because a predominant amount of libido prefers a fantastic object which must be brought up from the depths of the unconscious

Starting point is 06:59:04 as a compensation for the missing reality. The visionary phenomena produced in the first stages of introversion are grouped among the well-known phenomena of hypnagogic vision. They form, as I explained in an earlier paper, the foundation of the true visions of the symbolic auto-revelations of the libido, as we may now express it. Ms. Miller continues, then I had the impression that some communication

Starting point is 06:59:34 was immediately impending. It seemed to me as if there were, re-echoed in me the words, Speak, O Lord, for thy servant listens, open thou mine ears. This passage very clearly describes the intention, the expression, communication, is even a current term in spiritualistic circles. The biblical words contain a clear invocation or prayer, that is to say a wish, libido directed towards divinity,

Starting point is 07:00:07 the unconscious complex. The prayer refers to Samuel 1-3, where Samuel at night was three times called by God, but believed that it was Eli calling, until the latter informed him that it was God himself who spoke, and that he must answer if his name was called again. Speak, O Lord, for thy servant hears.

Starting point is 07:00:30 The dreamer uses these words, really in an inverse sense, namely in order to produce God with them. With that, she directs her desires, her libido, into the depths of her unconscious. We know that, although individuals are widely separated by the differences in the contents of their consciousness, they are closely alike in their unconscious psychology. It is a significant impression for one working in practical, psychoanalysis when he realizes how uniform are the typical unconscious complexes. Difference first arises from individualization. This fact gives to an essential portion of the

Starting point is 07:01:16 Schopenhauer and Hartmann philosophies a deep psychological justification. The very evident uniformity of the unconscious mechanism serves as a psychological foundation for these philosophic views. The unconscious contains the differentiated remnants of the earlier psychological functions overcome by the individual differentiation. The reaction and products of the animal psyche are of a generally diffused uniformity and solidity, which among men may be discovered apparently only in traces. Man appears as something extraordinarily individual in contrast with animals. This might be a tremendous delusion

Starting point is 07:02:02 because we have the appropriate tendency always to recognize only the difference of things. This is demanded by the psychological adaptation, which without the most minute differentiation of the impressions would be absolutely impossible. In opposition to this tendency, we have ever the greatest difficulty in recognizing in their common relations

Starting point is 07:02:26 the things with which we are occupied in everyday life. This recognition becomes much easier with things which are more remote from us. For example, it is almost impossible for a European to differentiate the faces in a Chinese throng, although the Chinese have just as individual facial formations as the Europeans, but the similarity of their strange facial expression is much more evident to the remote, out onlooker than their individual differences. But when we live among the Chinese, then the impression of their uniformity disappears more and more, and finally the Chinese become individuals also.

Starting point is 07:03:11 Individuality belongs to those conditional actualities, which are greatly overrated theoretically, on account of their practical significance. It does not belong to those overwhelmingly clear and therefore universal. obtrusive general facts upon which a science must primarily be founded. The individual content of consciousness is, therefore, the most unfavorable object imaginable for psychology, because it has veiled the universally valid until it has become unrecognizable. The essence of consciousness is the process of adaptation, which takes place in the most minute details. On the other hand, the unconscious is the generally diffused,

Starting point is 07:03:56 which not only binds the individuals among themselves to the race, but also unites them backwards with the peoples of the past and their psychology. Thus the unconscious, surpassing the individual in its generality, is in the first place the object of a true psychology which claims not to be psychophysical. Man, as an individual, is a suspicious phenomenon, the right of whose existence, from a natural biological standpoint, could be seriously contested because from this point of view the individual is only a race atom and has a significance only as a mass constituent.

Starting point is 07:04:37 The ethical standpoint, however, gives to the human being an individual tendency, separating him from the mass, which in the course of centuries led to the development of personality, hand-in-hand with which developed the hero cult, and has led to the modern individualistic cult of personage. The attempts of rationalistic theology to keep hold of the personal Jesus as the last and most precious remnant of the divinity which has vanished beyond the power of the imagination corresponds to this tendency. In this respect, the Roman Catholic Church was more practical because she met the general need of the visible, or at least historically, believed hero, through the fact that she placed upon the throne of worship, a small but clearly perceptible God of the world, namely the Roman Pope, the Patyr Patrum, and at the same time the Pontifex Maximus of the invisible upper or inner God.

Starting point is 07:05:40 The sensuous demonstrability of God naturally supports the religious process of introversion because the human figure essentially facilitates the transference, for it is not easy to imagine something lovable or venerable in a spiritual being. this tendency everywhere present has been secretly preserved in the rationalistic theology with its jesus historically insisted upon this does not mean that men love the visible god they love him not as he is for he is merely a man and when the pious wish to love humanity they go to their neighbors and their enemies to love them mankind wishes to love in god only their ideas that is to say the ideas which they project into god By that they wish to love their unconscious, that is, that remnant of ancient humanity and the centuries old past, in all people, namely the common property left behind from all development which is given to all men like the sunshine in the air. But in loving this inheritance, they love that which is common to all. Thus they turn back to the mother of humanity, that is to say, to the spirit of the race, and regain in this way something of that connection and of that.

Starting point is 07:06:56 that mysterious and irresistible power, which is imparted by the feeling of belonging to the herd. It is the problem of the Vatius, who preserves his gigantic strength only through contact with Mother Earth. This temporary withdrawal into one's self, which, as we have already seen, signifies a regression to the childish bond to the parent, seems to act favorably within certain limits in its effect upon the psychological condition of the individual. It is in general to be expected that the two fundamental mechanisms of the psychoses, transference, and introversion, are to a wide extent extremely appropriate methods of normal reaction against complexes, transference as a means of escaping from the complex into reality,

Starting point is 07:07:44 introversion as a means of detaching oneself from reality through the complex. After we have informed ourselves about the general purposes of prayer, we are prepared to hear more about the vision of our dreamer. After the prayer, the head of a sphinx with an Egyptian headdress appeared only to vanish quickly. Here the author was disturbed so that for a moment she awoke. This vision recalls the previously mentioned fantasy of the Egyptian statue, whose rigid gesture is entirely in place here

Starting point is 07:08:17 as a phenomenon of the so-called functional category. The light stages of the hypnosis are designated technically as en gordis-simon stiffening. The word sphinx in the whole civilized world signifies the same as riddle, a puzzling creature who proposes riddles like the sphinx of Oedipus, standing at the portal of his fate like a symbolic proclamation of the inevitable. The sphinx is a semi-theriomorphic representation of that mother image, which may be designated as the terrible mother, of whom many traces are found in mythology. This interpretation is correct for Oedipus. Here the question is opened.

Starting point is 07:09:02 The objection would be raised that nothing except the word sphinx justifies the allusion to the sphinx of Oedipus, on account of the lack of subjective materials, which in the Miller text are wholly lacking in regard to this vision, an individual interpretation would also be excluded. The suggestion of an Egyptian fantasy, part one chapter two, is entirely insufficient to be employed here. Therefore, we are compelled, if we wish to venture at all upon an understanding of this vision, to direct ourselves, perhaps, in an all too daring a manner, to the available ethnographic material

Starting point is 07:09:40 under the assumption that the unconscious of the present-day man coins its symbols as it was done in the most remote past. The Sphinx in its traditional form is a half-human, half-animal creature, which we must in part interpret in the way that is applicable to such fantastic products. The reader is directed to the deductions in the first part of this volume, where the theromorphic representations of the libido were discussed. This manner of representation is very familiar to the analyst through the dreams and fantasies of neurotics and of normal men. The impulse is readily represented as an animal, as a bull, horse, dog, etc.

Starting point is 07:10:25 One of my patients who had questionable relations with women, and who began the treatment with the fear, so to speak, that I would surely forbid him his sexual adventures, dream that I, his physician, very scarefully speared to the wall, a strange animal, half pig, half crocodile. Dreams swarm with such theromorphic representations of the libido, mixed beings such as, are in this dream are not rare, a series of very beautiful illustrations where especially the lower half of the animal was represented theromorphically has been furnished by Bert's Schinger. The libido which was represented thermophically is the animal sexuality which is in a repressed state. The history of repression, as we have seen, goes back to the incest problem, where the first

Starting point is 07:11:13 motives for moral resistance against sexuality display themselves. The objects of the repressed libido are, in the last degree, the images of father and mother. Therefore, the theromorphic symbols, insofar as they do not symbolize merely the libido in general have a tendency to present father and mother. For example, father represented by a bull, mother by a cow. From these roots, as we pointed out earlier, might probably arise the theromorphic attributes of the divinity. In as far as the repressed libido manifests itself under certain conditions as anxiety, these animals are generally of a horrible nature.

Starting point is 07:11:58 In consciousness, we are attached by all sacred bonds to the mother. In the dream, she pursues us as a terrible animal. The sphinx, mythologically considered, is actually a fear animal, which reveals distinct traits of a mother derivit. In the Oedipus legend, the Sphinx is sent by Hera, who hates Thebes on account of the birth of Bacchus, because Oedipus conquers the Sphinx which is nothing but fear of the mother, he must marry Jokasta his mother, for the throne and the hand of the widowed queen of Thebes belong to him, who freed the land from the plague of the Sphinx.

Starting point is 07:12:36 The genealogy of the Sphinx is rich in allusions to the problem touched upon here. She is a daughter of Echnida, a mix of the phoenix. being, a beautiful maiden above, a hideous serpent below. This double creature corresponds to the picture of the mother. Above the human, lovely, and attractive, half below, the horrible animal half, converted into a fear animal through the incest prohibition. Agnita is derived from the all-mother, the mother-earth, Gaya, who with Tartarus, the sonified underworld, the place of horrors, brought her forth.

Starting point is 07:13:10 Agnita herself is the mother of all terrors, of the chimera, Scilla, Gorgo, of the horrible Cerberus, of the Numian lion, and of the eagle who devoured the liver, of Prometheus. Besides this, she gave birth to a number of dragons. One of her sons is Orthus, the dog of the monstrous Garion, who was killed by Hercules. With his dog, her son, Aknita, in ancestral intercourse, produced the Sphinx. These materials will suffice to characterize that amount of libido, which led to the Sphinx. symbol. If, in spite of the lack of subjective material, we may venture to draw an inference from the sphinx symbol of our author, we must say that the sphinx represents an original, incestuous

Starting point is 07:13:52 amount of libido detached from the bond to the mother. Perhaps it is better to postpone this conclusion until we have examined the following visions. After Miss Miller had concentrated herself again, the vision developed further. Suddenly an Aztec appeared, absolutely clear, in every detail, and spread open with large fingers the head in profile armored headdress similar to the feathered ornaments of the american indian the whole was somewhat suggestive of mexican sculpture the ancient egyptian character of the sphinx is replaced here by american antiquity by the aztec the essential idea is neither egypt nor mexico for the two could not be interchanged but it is the subjective factor which the dreamer produces from her own past i have frequent observed in the analysis of Americans that certain unconscious complexes, that is repressed sexuality, are represented by the symbol of a Negro or an Indian. For example, when a European tells in his dream then came a ragged, dirty individual for Americans and for those who live in the tropics, it is a

Starting point is 07:15:00 Negro. When with Europeans it is a vagabond or a criminal. With Americans, it is a Negro or an Indian, which represents the individual's own repressed sexual personality. and the one considered inferior. It is also desirable to go into the particulars of this vision, as there are various things worthy of notice. The feather cap, which naturally had to consist of eagle's feathers, is a sort of magic charm. The hero assumes, at the same time,

Starting point is 07:15:27 something of the sunlight character of this bird when he adorns himself with his feathers, just as the courage and strength of the enemy are appropriated in swallowing his heart or taking his scalp. At the same time the feather, is a crown, which is equivalent to the rays of the sun. The historical importance of the sun identification has been seen in the first part. A special interest attaches to the hand, which is described as open, and the fingers which

Starting point is 07:15:55 are described as large. It is significant that it is the hand upon which the distinct emphasis falls. One might rather have expected a description of the facial expression. It is well known that the gesture of the hand is significant. unfortunately we know nothing about that here. Nevertheless, a parallel fantasy might be mentioned, which also puts the emphasis upon hands. A patient in a hypnagogic condition

Starting point is 07:16:21 saw his mother painted on a wall like a painting in a Byzantine church. She held one hand up, open wide, with fingers spread apart. The fingers were very large, swollen into knobs on the ends and each surrounded by a small halo. The immediate association with this picture

Starting point is 07:16:38 was the fingers of a frog. with sucking discs at the ends than the similarity to the penis the ancient setting of this mother picture is also of importance evidently the hand had in this fantasy a phallic meaning this interpretation was confirmed by a further very remarkable fantasy of the same patient he saw something like a sky-rocket ascending from his mother's hand which at a closer survey becomes a shining bird with golden wings a golden pheasant as it then occurs to his mind. We have seen in the previous chapter that the hand has actually a phallic, generative meaning, and that this meaning plays a great part in the production of fire. In connection with this fantasy, there is but one observation to make. Fire was bored with the hand, therefore it comes from the hand. Agni, the fire, was worshipped as a golden winged bird. It is extremely significant that it is the mother's hand. I must deny myself the temptation to

Starting point is 07:17:39 enter more deeply into this, that it be sufficient to have pointed out the possible significance of the hand of the Aztec by means of these parallel hand fantasies. We have mentioned the mother suggestively with the Sphinx. The Aztec taking the place of the Sphinx points through his suggestive hand to parallel fantasies in which the phallic hand really belongs to the mother. Likewise, we encounter an antique setting in parallel fantasies. The significance of the antique, which experience has shown to be the symbol for infantile, is confirmed by Miss Miller in this connection in the annotation to her fantasies, for she says, in my childhood, I took a special interest in the Aztec fragments

Starting point is 07:18:29 and in the history of Peru and of the Incas. Through the two analyses of children which have been published, we have attained an insight into the child's small world and have seen what burning interests and questions secretly surround the parents, and that the parents are for a long time the objects of the greatest interest. We are therefore justified in suspecting that the antique setting applies to the ancients, that is to say, the parents, and that consequently this Aztec has something of the father, or mother in himself. Up to this time, indirect hints point only to the mother, which is nothing remarkable in an American girl

Starting point is 07:19:11 because Americans, as a result of the extreme detachment from the father, are characterized by a most enormous mother complex, which again is connected with the special social position of women in the United States. This position brings about a special masculinity among capable women, which easily makes possible, the symbolizing into a masculine figure. After this vision, Ms. Miller felt that a name formed itself bit by bit

Starting point is 07:19:39 which seemed to belong to this Aztec, the son of an Inca of Peru. The name is G. Wantebel. As the author intimated, something similar to this belonged to her childish reminiscences. The act of naming is like baptism, something exceedingly important for the creation of a personality, because since olden times a magic power has been attributed to the name, with which, for example, the spirit of the dead can be conjured. To know the name of any one means, in mythology, to have power over that one. As a well-known example, I mention the fairy tale of Rupal-Sill-Skin.

Starting point is 07:20:19 In an Egyptian myth, ISIS robs the sun god ray, permanently of his power by compelling him to tell her his real name. Therefore, to give a name means to give power. invest with a definite personality. The author observed in regard to the name itself that it reminded her very much of the impressive name, Popo Catapital, a name which belongs to unforgettable school memories

Starting point is 07:20:44 and to the greatest indignation of the patient very often emerges in an analysis in a dream of fantasy and brings with of the same old joke which one heard in school told oneself and later again forgot. Although one might hesitate to consider this unhalowed joke, as of

Starting point is 07:21:01 psychological importance, still one must inquire for the reason of its being. One must also put as a counter-question, why is it always Popa-Caddle, and not neighboring Istachwatl, or the even higher and just as clear, or Ritzaba. The last has, certainly, the more beautiful

Starting point is 07:21:21 and more easily pronounced name. Popatapetal is impressive because of its unamara poetic name. In English, the word is to pop-pop-gun, which is here considered as animatopoise. In German, the words are hinterpommer, pompern, pompernickel, bomb, petard, lepet, lepet, equals flattus. The frequent German word popo, poecks, does not indeed exist in English, but flatus is designated as to poop

Starting point is 07:21:50 in childish speech. The act of defecation is often designated as to pop. A joking name for the posterior part is the bomb. Poop also means the rear end of a ship. In French, Poof is anamano poetic. Poofer equals Platson to explode. La Pupa equals rear end of a ship. Le Pompard equals the baby in arms. La Poupe equals doll.

Starting point is 07:22:14 Poupon is a pet name for a chubby-faced child. In Dutch, pop, German, papa, and Latin puppus equal doll. In Pottis, however, it is also used jokingly for the posterior part of the body. Pupus means child. pupula equals girl little bally the greek word papa designates a cracking snapping or blowing sound is used of kissing by the ephiocritus also of the associated noise of flu blowing the etymological parallels show a remarkable relationship between the part of the body in question and the child this relationship we will mention here only to let it drop at once as this question will claim our attention later

Starting point is 07:22:54 One of my patients in his childhood had always connected the act of defecation with a fantasy that his posterior was a volcano, and a violent eruption took place, explosion of gases and gushing forth to lava. The terms for the elemental occurrences of nature are originally not at all poetical. One thinks, for example, of the beautiful phenomenon of the meteor which the German language most unpoetically calls stern schnuppa, the smouldering wick of a scycter, the smouldering wick of a state. Star. Certain South American Indians call the shooting star the urine of the stars. According to this principle of the least resistance expressions are taken from the nearest source available. For example, the transference of the metronomic expression of urination as chiffins to rain. End of Section 15. Section 16 of Psychology of the Unconscious

Starting point is 07:24:00 by karl yung this librivox recording is in the public domain section sixteen book four part two now it seems to be very obscure why the mystical figure of jowontopol whom miss miller in a note compares to the control spirit of the spiritualistic medium is found in such a disreputable neighbourhood that his nature name was brought into relation with this particular part of the body. In order to understand this possibility, we must realize that when we produce from the unconscious, the first to be brought forth is the infantile material long lost in memory. One must, therefore, take the point of view of that time in which this infantile material was still on the surface.

Starting point is 07:25:02 If now a much-honored object is related in the unconscious to the anus, then one must conclude that something of a high valuation was expressed thereby. The question is only whether this corresponds to the psychology of the child. Before we enter upon this question, it must be stated that the anal region is very closely connected with veneration. One thinks of the traditional feces of the great mogul. An oriental tale has the same to say of Christian knights who an anointed themselves with the excrement of the pope and cardinals in order to make themselves formidable. A patient who was characterized by a special veneration for her father had a fantasy that she

Starting point is 07:25:57 saw her father sitting upon the toilet in a dignified manner, and people going past greeted him effusively. The association of the anal relations by no means excludes high valuation or esteem, as is shown by these examples, and as is easily seen from the intimate connection of feces and gold. Here the most worthless comes into the closest relation with the most valuable. This also happens in religious valuations. I discovered at that time to my great astonishment that a young patient, very religiously trained, represented in a dream the crucified,

Starting point is 07:26:45 on the bottom of a blue-flowered chamber pot, namely in the form of excrements. The contrast is so enormous that one must assume that the valuations of childhood must indeed be very different from ours. This is actually the truth. Children bring to the act of defecation and the products of this an esteem and interest, which later on is possible only to the hypochondriac. We do not comprehend this interest until we learn that the child very early connects with, it a theory of propagation. The libido-afflux probably accounts for the enormous interest in this act. The child sees that this is the way in which something is produced, in which something comes out. The same child whom, I reported, in the little brochure Uber Conflicta der Kindlich-Cin-Seel,

Starting point is 07:27:46 and who had a well-developed anal theory of birth, like little Hans, whom Freud made known to us, later contracted a habit of staying a long time on the toilet. Once the father grew impatient, went to the toilet and called, Do come out of there, what are you making? Whereupon the answer came from within a little wagon and two ponies. The child was making a little wagon and two ponies, that is to say things which at that time she especially wished for. in this way one can make what one wishes and the thing made is the thing wished for the child wishes earnestly for a doll or at heart for a real child that is the child practised for his future biological task

Starting point is 07:28:39 and in the way in which everything in general is produced he made the doll himself as representative of the child or of the thing wished for in general From a patient I have learned a parallel fantasy of her childhood in the toilet there was a crevice in the wall. She fantasized that from this crevice a fairy would come out and present her with everything for which she wished. The locust is known to be the place of dreams where much was wished for and created, which later would no longer be suspected of having this place of origin. A pathological fantasy in place here is told us by Lombroso concerning two insane artists. Each of them considered himself God and the ruler of the world. They created or produced the world by making it come forth from the rectum, just as the egg of birds originates in the egg canal.

Starting point is 07:29:46 One of these two artists was endowed with a true artistic sense. sense, he painted a picture in which he was just in the act of creation. The world came forth from his anus. The membrum was in full erection. He was naked, surrounded by women, and with all insignia of his power. The excrement is, in a certain sense, the thing wished for, and on that account it received the corresponding valuation. We and I first understood this connection, made long ago, and which disturbed me greatly because I never rightly understood it, became clear to me. It concerned an educated patient, who, under very tragic circumstances, had to be separated from her husband and child, and was brought into the insane asylum. She exhibited a typical

Starting point is 07:30:42 apathy and slovenliness, which was considered as effective mental deterioration. Even at that time, I doubted this deterioration and was inclined to regard it as a secondary adjustment. I took especial pains to ascertain how I could discover the existence of the affect in this case. Finally, after more than three hours, hard work, I succeeded in finding a train of thought, which suddenly brought the patient into a completely adequate and therefore strongly emotional state. At this moment the effective connection with her was completely re-established. That happened in the forenoon, when I returned at the appointed time in the evening to the ward to see her. She had, for my reception, smeared herself from head to foot with excrement,

Starting point is 07:31:38 and cried laughingly, do I please you so? She had never done that before. It was plainly destined for me. The impression which I received was one of a person, affront, and as a result of this I was convinced for years after of the affective deterioration of such cases. Now we understand this act as an infantile ceremony of welcome or a declaration of love. The origin of Jowontopol, that is to say, an unconscious personality, therefore, means, in the sense of the previous explanation, I make, produce, invent him my It is a sort of human creation or birth by the anal route.

Starting point is 07:32:26 The first people were made from excrement, potter's earth or clay. The Latin luteum, which really means moistened earth, also has the transferred meaning of dirt. In Plautus, it is even a term of abuse, something like you scum. The birth from the anus also reminds us of the motive of throwing behind oneself. A well-known example is the oracular command which do Kalian and Pira, who were the only survivors from the great flood, received. They were to throw behind them the bones of the great mother. They then threw behind them stones from which mankind sprang. According to a tradition, the dactylie, in a similar manner, sprang from dust which the nymph and Kiala threw behind her.

Starting point is 07:33:19 There is also humorous significance attached to the anal products. The excrements are often considered in popular humor as a monument or memorial which plays a special part in regard to the criminal in the form of grummus murdy. Everyone knows the humorous story of the man who, led by the spirit through labyrinthian passages to a hidden treasure after he had shed all his pieces of clothing deposited excrement. as a last guide-post on his road in a more distant past a sign of this kind possessed as great a significance as the dung of animals to indicate the direction taken simple monuments little stone figures have taken the place of this perishable mark

Starting point is 07:34:09 it is noteworthy that miss miller quotes another case where a name suddenly obtruded itself parallel to the emerging into consciousness of a wantable, namely Ahama Rama, with the feeling that it dealt with something Assyrian. As a possible source of this, there occurred to her Asur Obama, who made cuneiform bricks, those imperishable documents made from clay, the monuments of the most ancient history. If it were not emphasized that the bricks are cuneiform, then it might mean, ambiguously, wedged-shaped bricks, which is more suggestive of our interpretation than that of the author. Miss Miller remarks that besides the name Ashurabama, she also thought of Ahasurus or Ahasvarez. This fantasy leads to a very different aspect of the problem of the unconscious personality,

Starting point is 07:35:12 While the previous materials portrayed to us something of the infantile theory of creation, this fantasy opens up a vista into the dynamics of the unconscious creation of personality. Ahasvah is, as is well known, the wandering Jew. He is characterized by endless and restless wanderings until the end of the world. The fact that the author has thought of this particular name justifies us in following this trail. The legends of Ahasfer, the first literary traces of which belong to the 13th century, seems to be of Occidental origin and belongs to those ideas which possess indestructible vital energy.

Starting point is 07:36:00 The figure of the wandering Jew has undergone more literary elaboration than the figure of Faust, and nearly all of this work belongs to the last century. If the figure is not called Ahasfer, still it is there under another name, perhaps as Count of Saint-Germain, the mysterious Rosicrucian, whose immortality was assured and whose temporary residence, the land, was equally known. Although the stories about Ahasfer cannot be traced back any earlier than the 13th century, the oral tradition can reach back considerably further, and it is not an impossibility that a bridge to the Orient exists.

Starting point is 07:36:44 There is the parallel figure of Chitter, or Al Chitter, the ever-yuthful Chitter, celebrated in song by Rookert. The legend is purely Islamicic. The peculiar feature, however, is that Chitter is not only a saint, but in suffraic circles,

Starting point is 07:37:03 rises even to divine significance. In view of the severe monotheism of Islam, one is inclined to think of Chitter as a pre-Islamidic, Arabian divinity, who would hardly be officially recognized by the new religion, but might have been tolerated on political grounds. But there is nothing to prove that. The first traces of Chitter are found in the commentaries of the Koran,

Starting point is 07:37:28 Bukhari and Tabari, and in a commentary to a noteworthy passage of the 18th Shura of the Quran. The 18th Shura is entitled the Cave, that is after the Cave of the seven sleepers, who, according to the legend, slept there for three hundred and nine years, and thus escaped persecution and awoke in a new era. Their legend is recounted in the 18th sure, and divers reflections were associated with it. The wish-fulfillment idea of the legend is very clear, the mystic material, for it is the immutable model of the sun's course. The sun sets periodically, but does not die. It hides in the womb of the sea, or in a

Starting point is 07:38:10 subterranean cave and in the morning is born again complete the language in which this astronomic occurrence is clothed is one of clear symbolism the sun returns into the mother's womb and after some time is again born of course this event is properly an incestuous act of which in mythology clear traces are still retained not the least of which is the circumstance that the dying and resurrected gods are the lovers of their own mothers, or have generated themselves through their own mothers. Christ, as the God becoming flesh, has generated himself through Mary. Mithra has done the same. These gods are unmistakable sun gods, for the sun also does this in order to again renew himself. Naturally, it is not to be assumed that astronomy came first,

Starting point is 07:39:02 and these conceptions of gods afterwards, the process was as all. always inverted, and it is even true that primitive magic charms of rebirth, baptism, superstitious usages of all sorts concerning the cure of the sick, etc., were projected into the heavens. These ewes were born from the cave, the womb of Mother Earth, like the sun-gods in a new era, and this was the way they vanquished death. In this far, they were immortal. It is now interesting to see how the Quran comes,

Starting point is 07:39:36 after long ethical contemplations in the course of the same shura to the following passage which is of a special significance for the origin of the chitter myth for this reason i quote the koran literally remember when moses said to a servant i will not stop till i reach the confluence of the two seas or for eighty years will i journey on but when they reached their confluence they forgot their fish and it took its way in the sea at will and when they had passed on moses said to his servant bring us our morning meal for now we have incurred weariness from this our journey he said what thinkest thou when we repaired to the rock for rest then verily i forgot the fish and not but satan made me forget it so as not to mention it and it hath taken its way in the sea in a wondrous sort he said it is this we were in quest of so they both went back retracing their footsteps then found they one of our servants to whom we had vouchsafed our mercy and whom we had instructed with our knowledge, Moses said to him, shall I follow thee that thou teach me for guidance of that which thou hast been taught? He said, verily, thou canst by no means, have patience with me, and how canst thou be patient in matters whose meaning thou comprehendest not?

Starting point is 07:41:00 Translation Rodwell, page 188. Moses now accompanies the mysterious servant of God, who does divers things which moses cannot comprehend finally the unknown takes leave of moses and speaks to him as follows they will ask thee of dukearnine the two horned say i will recite to you an account of him verily we established his power upon the earth and we gave him a means to accomplish every end so he followed his way until when he reached the setting of the sun he found found it to set in a miry forest, and hard by. He found a people. Now follows a moral reflection. Then the narrative continues. Then he followed his course further

Starting point is 07:41:51 until he came to the place where the sun rises. If now we wish to know who is the unknown servant of God, we are told in this passage he is Doul Carnine, Alexander, the sun, he goes to the place of seven, and he goes to the place of rising. The passage about the unknown servant of God is explained by the commentaries in a well-defined legend. The servant is Chitter,

Starting point is 07:42:19 the verdant one, the never-tiring wanderer, who roams for hundreds and thousands of years, over lands and seas, the teacher and counselor of pious men, the one wise in divine knowledge, the immortal. The authority of the Tabari associates Chitter with Dahl Karnine,

Starting point is 07:42:35 Chitter is said to have reached the stream of life as a follower of Alexander, and both unwittingly had drunk of it, so that they became immortal. Moreover, Chitter is identified by the old commentators with Elias, who also did not die, but who was taken to heaven in a fiery chariot. Elias is Helios. It is to be observed that Ahasfer also owes his existence to an obscure place in the Holy Christian scriptures, This place is to be found in Matthew 16, 28. First comes the scene where Christ appoints Peter as the rock of his church and nominates him the governor of his power. After that follows the prophecy of his death, and then comes the passage,

Starting point is 07:43:22 barely I say unto you there be some standing here which shall not taste of death till they see the son of man coming in his kingdom. Here follows the scene of the transfiguration. and was transfigured before them, and his face did shine as the sun, and his raiment was white as the light, and behold there appeared unto them, Moses and Elias, talking with him.

Starting point is 07:43:48 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here, if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias. From these passages, it appears that Christ, stand, on the same plane as Elias without being identified with him, although the people consider him as Elias. The ascension places Christ as identical with Elias. The prophecy of Christ shows that

Starting point is 07:44:19 there exists aside from himself one or more immortals who shall not die until Perrosi. According to John 21, 22nd verse, the boy John was considered as one of these immortals, and in the legend he is in fact not dead, but merely sleeping in the ground until power sigh and breeze so that the dust swirls round his grave. As is evident, there are passable bridges from Christ by way of Elias to Chitter and Ahasuras. It is said in an account of this legend that Dalcarnine led his friend Chitter to the source of life in order to have him drink of immortality. Alexander also bathed in the stream of life and performed the ritual ablutions.

Starting point is 07:45:08 As I previously mentioned in a footnote, according to Matthew 1712 verse, John the Baptist is Elias, therefore primarily identical with Chitter. Now, however, it is to be noted that in the Arabian legend, Chitter appears, rather as a companion, or accompanied, chitter with Dalcarnine or with Elias like under them or identified with them there are therefore two similar figures who resemble each other but who nevertheless are distinct the analogous situation in the Christian legend is found in the scene by the Jordan where John leads Christ to the source of life Christ is there the subordinate John the superior similar to

Starting point is 07:45:52 Dalcarnine and Chitter, or Chitter and Moses, also Elias. The latter relation, especially, is such that Vallers compares Chitter and Elias on the one side with Gilgamesh and his immortal brother Iyapani, on the other side with the deuscuri, one of whom is immortal, the other mortal. This relation is also found in Christ and John the Baptist, on the one hand, and Christ and Peter on the other. The last name parallel, only finds its explanation through comparison with the mithraic mysteries where the esoteric contents are revealed to us through monuments upon the mithraic marble relief of clagumfert it is represented how with a halo mithra crowns helios who either kneels before him or else floats up to him from below mithra is represented on a mithraic monument of oster burkin as holding in his right hand the shoulder of

Starting point is 07:46:52 of the mystic ox above Helios, who stands bowed down before him, the left hand resting on a sword hilt. A crown lies between them, on the ground. Cumont observes about this scene that it probably represents the divine prototype of the ceremony of the initiation into the degree of miles, in which a sword and a crown were conferred upon the mystic. Helios is therefore appointed the miles of Mithra. In a general way, Mithra seems to occupy the role of patron to Helios,

Starting point is 07:47:28 which reminds us of the boldness of Hercules towards Helios. Upon his journey towards Geryon, Helios burns too hotly, Hercules, full of anger, threatens him with his never-failing arrows. Therefore, Helios is compelled to yield, and lends to the hero his sonship,

Starting point is 07:47:48 with which he was accustomed to journey across the sea. Thus Hercules returns to Arethia, to the cattle herds of Geryon. On the monument at Clagginfert, Mithra is furthermore represented, pressing Helios's hand, either in farewell or as a ratification. In a further scene, Mithra mounts the chariot of Helios, either for the ascension or the sea journey. Qumont is of the opinion that Mithra gives to Helios a sort of ceremonious investiture and consecrates him with his divine power by crowning him with his own hands. This relation corresponds to that of Christ to Peter. Peter, through his symbol, the cock, as the character of a sun God. After the ascension or sea journey of Christ, he is the visible

Starting point is 07:48:40 pontiff of the divinity. He suffers, therefore the same death, crucifixion, as Christ, and becomes the great Roman deity, soul in Wictus, the conquering triumphant church itself embodied in the Pope. In the scene of Malkis, he is always shown as the Miles of Christ to whom the sword is granted

Starting point is 07:49:03 and as the rock upon which the church is founded. The crown is also given to him who possesses the power to bind and to set free. Thus Christ, like the sun, is a visible God, where is the pope like the heir of the Roman Caesars is Solis and Wicti Comus. The setting son appoints a successor whom he invests with the power of the sun.

Starting point is 07:49:26 Dog Carnine gives Chitter eternal life. Chitter communicates his wisdom to Moses. There even exists a report, according to which the forgetful servant of Joshua drinks from the well of life whereupon he becomes immortal and is placed in a ship by Chitter and Moses as a punishment and is cast out to sea, once more a fragment of a sun-myth, the motive of the sea journey. The primitive symbol which designates that portion of the zodiac in which the sun, with the winter solstice, again enters upon the yearly course, is the goat, fish sign, the eyepal posts.

Starting point is 07:50:07 The sun mounts like a goat to the highest mountain, and later goes into the water as a fish. The fish is the symbol of the child, for the child. before his birth, lives in the water like a fish, and the sun, because it plunges into the sea, becomes equally child and fish. The fish, however, is also a phallic symbol, also a symbol for the woman. Briefly stated, the fish is a libido symbol, and indeed, as it seems predominantly, for the renewal of the libido. The journey of Moses with his servant is a life journey, 80 years, they grow old and lose their life force, libida, that is, they lose the fish, which pursues its course in a marvelous manner, to the sea, which means the setting of the sun.

Starting point is 07:50:54 When the two notice their loss, they discover at the place where the source of life is found, where the dead fish revived and sprang into the sea, shitter wrapped in his mantle, sitting on the ground. According to another version, he sat on an island in the sea, or in the wettest place on earth, that is, he was just born from the maternal depths. Where the fish vanished, shitter, the verdant one was born as a son of the deep waters, his head veiled, a Kabir, a proclaimer of divine wisdom, the old Babylonian Oannus Aya, who was represented in the form of a fish, and daily came from the sea as a fish to teach the people wisdom.

Starting point is 07:51:36 His name was brought into connection with John's, with the rising of the renewed, sun, all that lived in darkness, as water animal or fish, surrounded by all terrors of night and death, became as the shining fiery firmament of the day. Thus the words of John the Baptist gain a special meaning. I indeed baptize you with water unto repentance, but he that cometh after me is mightier than I, whose shoes I am not worthy to bear, he shall baptize you with the Holy Ghost and with fire. With volers, we may also. compare Chitter and Elias, Moses, and his servant Joshua, with Gilgamesh and his brother Iobani. Gilgamesh wandered through the world, driven by anxiety and longing to find immortality.

Starting point is 07:52:24 His path led him across the seas to the wise, Atna Pishtim, Noah, who knew how to cross the waters of death. There, Gilgamesh had to dive down to the bottom of the sea for the magical herb, which was to lead him back to the land of men. When he had come again to his native land, a serpent stole the magic plant from him. The fish again slid into the sea, but on the return from the land of the blessed, an immortal mariner accompanied him, who banished by a curse of Ut-na-Pishtim was forbidden to return to the land of the blessed, though Gamesh's journey had lost its purpose on account of the loss of the magic herb. Instead, he is accompanied by an immortal whose fate in we cannot learn from the fragments of the epic. This banished immortal is the model for Ahasvur,

Starting point is 07:53:18 as Jensen aptly remarked. Again we encounter the motive of deuscuri, mortal and immortal, setting and rising sun. This motive is also represented as if projected from the hero. The Sacrificium Mithriacum, the sacrifice of the bull, is in its religious representation very often, flanked by the two Dadoforees, Cotis and Cotopetes, one with a raised and the other with a lowered torch. They represent brothers who reveal their character through the symbolic position of the torch.

Starting point is 07:53:55 Cumont connects them, not without meaning, with the sepulchral erotes, who, as genii, with the reverse torches, have traditional meaning. The one is supposed to stand for death, and the other for life. I cannot refrain from mentioning, the similarity between the Sacrificium,

Starting point is 07:54:13 Mithraakum, where the sacrifice bull in the center is flanked on both sides by Defortes to the Christian sacrifice of the Lamb. The crucified is also traditionally flanked by the two thieves, one of whom ascends to paradise while the other descends to hell. The idea of the mortal and the immortal seems to have passed also into the Christian worship. Submitting gods are often represented as flanked by two

Starting point is 07:54:40 para droi, for example, Bale of Edessa, accompanied by Aziz and Mona Motez. Bail as the sun, accompanied by Mars and Mercury, as expressed in astronomical teachings. According to the Chaldean view, the gods are grouped into

Starting point is 07:54:56 triads, in this circle of ideas, belongs also the Trinity, the idea of the triune God, in which Christ must be considered in his unity with the Father and the Holy Ghost. So, too, do the two thieves belong inwardly to Christ, The two Deuterphoris are, as Cumont points out, nothing but offshoots from the chief figure of Mithra,

Starting point is 07:55:17 to whom belongs a mysterious three-fold character. According to an account of Dionysus Aereopogita, the magician celebrated a festival, tone, patela, mythopah, of the three-fold Mithra. An observation, likewise, referring to the Trinity, is made by Plutarch concerning Ormuz Apus tarah, atten, Appendantan, the Frias, having expanded himself

Starting point is 07:55:48 threefold, he departed from the sun. The Trinity, as three different states of the unity, is also a Christian thought, in the very first place. This suggests the sun myth, an observation about microbius 1.18, seems to lend support to this idea. In Latin,

Starting point is 07:56:04 now these differences in the seasons refer to the sun, which seems at the winter solstice, and in such as the Egyptians on a certain day bring out of their sanctuaries. At the vernal equinox it is represented as a youth. Later at the summer solstice, its age is represented by a full growth of beard, but at the last the god is represented by the gradually diminishing form of an old man. As Cumont observes, Cotis and Cotapetes occasionally carry in their hands the head of a bull and a scorpion.

Starting point is 07:56:33 Taurus and Scorpio are equinoctial signs, which clearly indicate that the sacrificial scene, refers primarily to the sun cycle the rising sun which sacrifices itself at the summer solstice and the setting sun in the sacrificial scene the symbol of the rising and setting sun was not easily represented therefore this idea was removed from the sacrificial image we have pointed out above that the geoscuri represent a similar idea although in a somewhat different form the one sun is always mortal the other immortal as this entire sun mythology is more merely a psychological projection to the heavens. The fundamental thesis probably is as follows. Just as man consists of a mortal and immortal part, so the sun is a pair of brothers, one being mortal, the other immortal. This thought lies at the basis of all theology in general. Man is indeed mortal, but there are some who are immortal, or there is something in us which is immortal. Thus the gods, a chitter or a saint-germain, are our immortal part, which, though

Starting point is 07:57:37 incomprehensible dwells among us somewhere. Comparison with the sun teaches us over and over again that the gods are libido. It is that part of us which is immortal, since it represents that bond through which we feel that in the race we are never extinguished. It is life from the life of mankind. It springs which well up from the depths of an unconscious come as does our life in general from the root of the whole of humanity, since we are indeed only a twig broken off from the mother and transplanted. Since the divine in us is the libido, we must not wonder that we have taken along with us in our theology ancient representations from olden times which give the triune figure to the God.

Starting point is 07:58:20 We have taken this patelafnoph-fold god from the phallic symbolism, the originality of which may well be uncontested. The male genitals are the basis for this trinity. It is an anatomical fact that one testicle is generally placed somewhat higher than the other, and it is also a very old, but nevertheless still surviving superstition, that one testicle generates a boy and the other a girl. A late Babylonian boveli from La Jard's collection seems to be in accordance with this view. In the middle of the image stands an androgynous god, masculine and feminine face. Upon the right male side is found a serpent with a sun halo round its head. Upon the left female side there is also a serpent with the left female side.

Starting point is 07:59:04 there is also a serpent with the moon above its head. Above the head of the god there are three stars. This ensemble would seem to confirm the Trinity of the representation. The sun serpent at the right side is male. The serpent at the left side is female, signified by the moon. This image possesses a symbolic sexual suffix, which makes the sexual significance of the whole obtrusive. Upon the male side, a rhomb is found, a favorite symbol of the female genitals. upon the female side there is a wheel or felly. A wheel always refers to the sun, but the spokes are thickened and enlarged at the ends, which suggests phallic symbolism. It seems to be a phallic

Starting point is 07:59:45 wheel, which was not unknown, in antiquity. There are obscene by reliefs where Cupid turns a wheel of nothing but fowl I. It is not only the serpent which suggests the phallic significance of the sun, I quote one especially marked case from an abundance of proof. In the antique collection at Verona, I discovered a late Roman mystic inscription in which are the following representations. These symbols are easily read, sun, phallus, moon, vagina, uterus. This interpretation is confirmed by another figure of the same collection. There the same representation is found, only the vessel is replaced by the figure of a woman. The impressions on coins, where in the middle A palm is seen, encoyled by a snake, flanked by two stones, testicles, or else in the middle,

Starting point is 08:00:38 a stone encircle by a snake, to the right a palm, to the left, a shell, female genitals, should be interpreted in a similar manner. In Lajard's researches, the cult of Venus, there is a coin of purga, where Artemis of purga is represented by a conical stone phallic, flanked by a man, claimed to be men, and by a female figure claimed to be Artemis. Men, the so-called lunis, is found upon an attic by relief, apparently, with the spear, but fundamentally a scepter with a phallic significance, flanked by Pan with a club, phallus, and a female figure.

Starting point is 08:01:13 The traditional representation of the crucified, flanked by John and Mary, is closely associated with this circle of ideas, precisely as is the crucified, with the thieves. From this we see how, beside the sun, there emerges again and again the much more primitive comparison of the libida with the phallus, and a special trace still deserves mention here. The Dadafor-Kata-Patis, who represents Mithra, is also represented with the cock and the pineapple, but these are the attributes of the Phrygian god Min, whose cult was widely diffused, men was represented with Pileas, the pineapple and the cock, also in the form of a boy, just as the dataphores are boyish figures. This last name proper

Starting point is 08:01:58 relates them with men to the Kabiri. Men has a very close connection with Addis, the son and lover of Cybele. In the time of the Roman Caesars, men and Attis were entirely identified, as stated above. Addis also wears the Pileas, like men, Mithra, and the Dadaforees. As the son and lover of his mother, he again leads us to the source of this religion, creating incest libido, namely to the mother. Incess leads logically to ceremonial castration. in the attic, Cybele cult for the hero, driven insane by his mother, mutilates himself, I must at present forego entering more deeply into this matter, because the incest problem is to be discussed at the close.

Starting point is 08:02:42 Let this suggestion suffice that from different directions the analysis of the libido symbolism always leads back again to the mother incest. Therefore, we may surmise that the longing of the libido, raised to God, repressed into the unconscious, is a primitive, insolice, bestuous one, which concerns the mother. Through renouncing the virility to the first beloved, the mother, the feminine element, becomes extremely predominant, hence the strongly androgynous character of the dying and resurrected Redeemer. That these heroes are nearly always wanderers, is a psychologically clear symbolism. The wandering is a representation of longing of the ever-restless

Starting point is 08:03:22 desire, which nowhere finds its object, for unknown to itself it seeks the lost mother. The wandering association renders the sun comparison easily intelligible. Also under this aspect the heroes always resemble the wandering sun which seems to justify the fact that the myth of the hero is a sun myth. But the myth of the hero, however, is, as it appears to me, the myth of our own suffering unconscious, which has an unquenchable longing for all the deepest sources of our own being for the body of the mother and through it for communion with infinite life in the countless forms of existence. Here I must introduce the words of the master, who is divine the deepest roots of Faustian longings. Unwilling I reveal a loftier mystery, in solitude are throned,

Starting point is 08:04:07 the goddesses, no space around them, place and time, still less, only to speak of them, embarrasses, they are the mothers. Goddesses, unknown to ye, the mortals, named by us unwillingly, delve in the deepest depths must thou to reach them, tis thine own fault that we for help beseech them. Where is the way? No way to the unreachable, ne'er to be trodden, a way to the unbeseechable, never to be besought. Art thou prepared? There are no locks, no latches to be lifted. Through endless solitude, shalt thou be drifted. Hast thou through solitudes and deserts dared? And hadst thou swum to farthest verge of ocean, and there the boundless space beheld, still hast thou seen wave after wave in motion, even though impending doom thy fear compelled.

Starting point is 08:04:56 Thou hast seen something in the barrel dim of peace lull seas the sport of dolphins swim, Had seen the flying clouds, sun, moon, and star, Nought shalt thou see an endless void afar, Not here thy footstep, fall, nor meet a stable spot to rest thy feet. Here, take this key, the key will scent the true place from all others, Follow it down, twill lead thee to the mothers. Descend, then. I could also say as send, to her all the same,

Starting point is 08:05:25 escape from the created. Two shapeless forms and liberated spaces, enjoy what long, if this was dissipated. There whirls the press, like clouds on clouds unfolding, then with stretched arm swing high, the key thou art holding. At last a blazing tripod tells thee this, that there the utterly deepest bottom is. Its light to thee will then the mothers show,

Starting point is 08:05:48 some in their seats the others stand or go, at their own will. Formation, transformation, the eternal minds, the eternal recreation, forms of all creatures, there are floating free, they'll see thee not, for only rays they see. So pluck up heart, the danger then is great, go to the tripod ere thou hesitate,

Starting point is 08:06:06 and touch it with the key. End of Section 16. Section 17 of Psychology of the Unconscious by Carl Jung. This Libre Vox recording is in the public domain. Section 17 Chapter 5, Part 1, of symbolism of the mother and of rebirth. The vision following the creation of the hero

Starting point is 08:06:39 is described by Miss Miller as a throng of people. This representation is known to us from dream interpretation as being above all, the symbol of mystery. Freud thinks that this choice of symbol is determined on account of its possibility of representing the idea. The bearer of the mystery is placed in opposition to the multitude of the ignorant, the possession of the mystery cuts one off

Starting point is 08:07:04 from intercourse with the rest of mankind. For a very complete and smooth rapport with the surroundings is of great importance for the management of the libido, and the possession of a subjectively important secret generally creates a great disturbance. It may be said that the whole art of life shrinks to the one problem of how the libido may be freed in the most harmless way possible. Therefore, the neurotic derives special benefit in treatment when he can at last rid himself of his various secrets. The symbol of the crowd of people, chiefly the streaming and moving mass, is, as I have often seen, substituted for the great excitement in the unconscious, especially in persons who are outwardly calm. The vision of the throng develops further, horses emerge, a battle is fought,

Starting point is 08:07:57 with silberer i might accept the significance of this vision as belonging first of all in the functional category because fundamentally the conception of the intermingling crowds is nothing but the symbol of the present onrush of the mass of thought likewise the battle and possibly the horses which illustrate the movement the deeper significance of the appearance of the horses will be seen for the first time in the further course of our treatment of the mother symbolism. The following vision has a more definite and significantly important character. Miss Miller sees a city of dreams, Cete de Réves. The picture is similar to one

Starting point is 08:08:42 she saw a short time before on the cover of a magazine. Unfortunately, we learn nothing further about it. One can easily imagine, under this Cite de Rébe, a fulfilled wish dream, that is to say, something very beautiful and greatly longed for, a sort of heavenly Jerusalem, as the poet of the

Starting point is 08:09:03 apocalypse, has dreamed it. The city is a maternal symbol, a woman who fosters the inhabitants as children. It is therefore intelligible that the two mother goddesses, Rhea and Sibeli, both wear the wall crown. The Old Testament treats the cities of Jerusalem, Babel, etc. as women Isaiah 47 1 through 5 come down and sit in the dust O virgin daughter of Babylon sit on the ground there is no throne O daughter of the Chaldeans for thou shalt no more be called tender and delicate take the millstones and grind meal uncover thy locks make bear the leg uncover the thigh pass over the rivers that thy nakedness shall be uncovered yea thy shame shall be seen. Set thou silent and give thee into darkness, O daughter of the Chaldeans, for thou shalt no more be called the Lady of the Kingdoms. Jeremiah says of Babel, 5012, Your mother shall be sore confounded, she that bear you shall be ashamed. Strong, unconquered cities are virgins, colonies are sons and daughters,

Starting point is 08:10:15 cities are also whores. Isaiah says of Tyre, 2316, taken harp, go over, about the city, thou harlot, thou hast been forgotten, and how does it come to pass, that the virtuous city has become an harlot? We come across a similar symbolism in the myth of O'Gaijis, the mythical king who rules in Egyptian thieves, and his wife was appropriately named Thebe. The Beotian Thebes, founded by Cadmus, received on that account a surname O'Gygean, This surname was also given to the Great Flood, as it was called Ogaigian, because it occurred under Ogaigees. This coincidence will be found later on to be hardly accidental. The fact that the city and the wife of O'Gaijis bear the same name indicates that somewhere

Starting point is 08:11:09 a relation must exist between the city and the woman, which is not difficult to understand, for the city is identical with the woman. We meet a similar idea in Hindu lore, where in Hindu lore, where in appears as the husband of Urvara, but Uvar means the fertile land. In a similar way, the occupancy of a country by the king was understood as marriage with the plowed land. Similar representations must have prevailed in Europe as well. Princes have to guarantee, for example, a good harvest at their accession.

Starting point is 08:11:43 The Swedish king, Domaldi, was actually killed on account of the failure of the harvest. Inglinga Saga, 18 In the Rama Saga, the hero Rama, marries Sita, the furrow of the field. To the same group of ideas belongs to the Chinese custom of the emperor

Starting point is 08:12:01 plowing a furrow at his ascension to the throne. This idea of the soil, being feminine, also embraces the idea of continual companionship with the woman, a physical communication. Shiva, the phallic god,

Starting point is 08:12:17 is like Mahadiva. and Parwati, male and female. He has even given one half of his body to his consort, Parwati, as a dwelling place. Inman gives us a drawing of a pundite, of our Donari Iswarah. One half of the god is masculine, the other half feminine, and the genitals are in continuous cohabitation. The motive of continuous cohabitation is expressed in a well-known lingam symbol, which is to be found everywhere in Indian temples.

Starting point is 08:12:50 The base is a female symbol, and within that is the phallus. The symbol approaches very closely, the Grecian mystic phallic basket and chests. Compare with this the Elyucinian mysteries. The chest or box is here a female symbol, that is the mother's womb. This is a very well-known conception in the old mythologies. The chest, basket, or little basket,

Starting point is 08:13:14 with its precious contents, was thought, of as floating on the water, a remarkable inversion of the natural fact that the child floats in the amniotic fluid and that this is in the uterus. This inversion brings about a great advantage for sublimation, for it creates enormous possibilities of application for the myth-weaving fantasy, that is to say, for the annexation to the sun cycle. The sun floats over the sea like an immortal god, which every evening is immersed, in the material. water and is born again renewed in the morning. Frobenius says,

Starting point is 08:13:52 perhaps in connection with the blood-red sunrise, the idea occurs, that here a birth takes place, the birth of a young son. The question then arises inevitably, whence comes the paternity, how has the woman become pregnant? And since this woman symbolizes the same idea as the fish,

Starting point is 08:14:10 which means the sea, because we proceed from the assumption that the sun descends into the sea, as well as arises from it. Thus the curious, primitive answer, is that this sea has previously swallowed the old sun. Consequently, the resulting myth is that the woman, sea, has formerly devoured the sun,

Starting point is 08:14:29 and now brings a new sun into the world, and thus she has become pregnant. All these seagoing gods are sun symbols. They are enclosed in a chest or an ark, for the night journey on the sea, Frobenius, often together with a woman, again an inversion of the actual situation, but in support of the motive of continuous cohabitation,

Starting point is 08:14:52 which we have met above. During the night journey on the sea, the sun god is enclosed in the mother's womb, oftentimes threatened by dangers of all kinds, instead of many individual examples, I will content myself with reproducing the scheme which Frobenius has constructed from numberless myths of this sort. To devour west, east, eat hair,

Starting point is 08:15:14 to slip out to open to land, west-to-east movement, sea journey, she journey to to set on fire or to cut off the heart. Fabinius gives the following legend to illustrate this. A hero is devoured by a water monster in the west to devour.

Starting point is 08:15:34 The animal carries him within him to the east, sea journey. Meanwhile he kindles a fire in the belly of the monster to set on fire. and since he feels hungry he cuts off a piece of the hanging heart to cut off the heart. Soon after, he notices that the fish glides upon the dry land to land. He immediately begins to cut open the animal from within outwards to open.

Starting point is 08:16:01 Then he slides out to slip out. In the fish's belly, it had been so hot that all his hair had fallen out, eat hair. The hero frequently frees all who were previously. devoured, to devour all, and all now slide out, slip out. A very close parallel is Noah's journey during the flood, in which all living creatures die, only he and the life, guarded by him, are brought to a new birth. In a melapologian legend, Frobenius, it is told that the hero in the belly of the king fish took his weapon and cut open the fish's belly.

Starting point is 08:16:40 He slid out and saw a splendor, and he sat down, and he sat down. and reflected. I wonder where I am, he said, then the sun rose with abound and turned from one side to the other. The sun has again slipped out. Frobenius mentions from the Ramayana, the myth of the ape Hanuman,

Starting point is 08:16:59 who represents the sun hero. The sun in which Hanuman hurries through the air, throws a shadow upon the sea. The sea monster notices this, and through this draws Hanuman toward itself. when the latter sees that the monster is about to devour him, he stretches out his figure immeasurably. The monster assumes the same gigantic proportions.

Starting point is 08:17:22 As he does that, Hanaman becomes as small as a thumb, slips into the great body of the monster, and comes out on the other side. In another part of the poem, it is said that he came out from the right ear of the monster, like Rabelais, Gargantua, who also was born from the mother's ear. hanuman thereupon resumes his flight and finds a new obstacle in another sea monster which is the mother of rahus the son-devouring demon

Starting point is 08:17:53 the latter draws hanuman's shadow to her in the same way hanuman again has recourse to the earlier stratagem becomes small and slips into her body but hardly is he there then he grows to a gigantic mass swells up tears her kills her and in that way makes his escape Thus we understand why the Indian fire-bringer Matarikvon is called the one swelling in the mother. The ark, little box, chest, cask, vessel, etc., is a symbol of the womb, just as is the sea, and to which the sun sinks for rebirth. From this circle of ideas, we understand the mythologic statements about, O. Gaijee's, he it is, who possesses the mother, the city, who is united with the mother, therefore under him came the great flood, for it is a typical fragment of the sun myth that the hero, when united with the woman, attained with difficulty, is exposed in a cask, and thrown into the sea,

Starting point is 08:18:53 and then lands for new life on a distant shore. The middle part, the night journey on the sea in the ark, is lacking in the tradition of O'Gai's, but the rule in mythology is that the typical parts of a myth can be united in all conceivable, very which adds greatly to the extraordinary difficulty of the interpretation of a particular myth without knowledge of all the others. The meaning of this cycle of myths mentioned here is clear. It is the longing to attain rebirth through the return to the mother's womb, that is to say, to become as immortal as the sun. This longing for the mother is frequently expressed in our Holy Scriptures.

Starting point is 08:19:36 I recall particularly the place in the Epistle to the Galatians, where it is said, 4.26. But Jerusalem, which is above, is free, which is the mother of us all. 27, for it is written, rejoice, thou barren, that beareth not, break forth and cry, thou that travailest not, for the desolate hath many more children than she which hath and husband. 28, now we, brethren, as Isaac was, are the children of promise. 29, but as he that was born, after the flesh, persecute,

Starting point is 08:20:10 persecuted him that was born after the Spirit, even so it is now. 30, nevertheless, what sayeth the Scripture, cast out the bondwoman and her son, for the son of a bondwoman shall not be heir with the son of a free woman. 31, so then, brethren, we are not children of the bondwoman, but of the free. Chapter 5. 1. Stand fast, therefore, in the liberty wherewith Christ has made us free. The Christians are the children of the city above, a symbol of the mother, not sons of the earthly city mother, who is to be cast out, for those born after the flesh are opposed to those born after the spirit, who are not born from the mother in the flesh, but from a symbol for the mother. One must again think of the Indians at this point, who say the first people proceeded from the sword hill and a shuttle.

Starting point is 08:21:05 The religious thought is bound up with the compulsion to call the mother, no longer mother, but city, source, sea, etc. This compulsion can be derived from the need to manifest an amount of libido bound up with the mother, but in such a way that the mother is represented by or concealed in a symbol. The symbolism of the city we find well developed in the revelations of John, where two cities play a great part, one of which is insulted and, cursed by him the other greatly desired. We read in Revelation 171, Come hither, I will show unto thee the judgment of the great whore that sitteth on many waters.

Starting point is 08:21:47 Two, with whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Three, so he carried me away in the spirit, into the wilderness, and I saw a woman sit on a scarlet-colored beast, full of the name, of blasphemy and having seven heads and ten horns four and the woman was arrayed in purple and scarlet colors and decked with gold and precious stones of pearls having a golden cup in her hand full of abominations and filthiness of her fornication five and upon her forehead was a name written mystery babylon the great the mother of harlots and abominations of the earth six and i saw the woman drunken with a the blood of saints and with the blood of the martyrs of Jesus, and when I saw her I wondered with a great admiration. Here follows an interpretation of the vision, unintelligible to us, from which

Starting point is 08:22:48 we can only emphasize the point that the seven heads of the dragon means the seven hills upon which the woman sits. This is probably a distinct illusion to Rome, the city whose temporal power oppressed the world at the time of the revelation. The waters upon which the woman the mother sits are peoples and throngs and nations and tongues. This also seems to refer to Rome, for she is the mother of peoples and possessed all lands. Just as in common speech, for example, colonies are called daughters, so the people subject to Rome are like members of a family subject to the mother. In another version of the picture, the kings of the people, namely,

Starting point is 08:23:30 the fathers commit fornication with this mother. Revelation continues, 182, and he cried mightily with a strong voice saying, Babylon the great is fallen, and has become the habitation of devils, and the hold of every foul spirit and a cage of every unclean and hateful bird. Three, for all nations, have drunk of the wine, of the wrath of her fornication. Thus, this mother does not only become the mother of all abominations, but also in truth the receptacle of all that is wicked and unclean. The birds are images of souls, therefore this means all souls of the condemned and evil spirits. Thus the mother becomes Hacchity, the underworld, the city of the damned itself. We recognize easily in the ancient idea of the woman on the dragon, the above-mentioned representation of Acneta,

Starting point is 08:24:28 the mother of the infernal horrors. Babylon is the idea of the terrible mother, who seduces all people to hoard them with devilish temptation and makes them drunk with her wine. The intoxicating drink stands in the closest relation to fornication, for it is also a libido symbol, as we have already seen in the parallel of fire and sun. After the fall and curse of Babylon, we find in Revelation 1916, through seven the hymn which leads from the under half to the upper half of the mother where now everything is possible which would be impossible without the repression of incest six allelujah the lord god omnipotent reigneth seven let us be glad and rejoice and give honour to him for the marriage of the lamb has come and his wife hath made herself ready eight and to her was granted that she should be arrayed in fine linen clean and white, for the fine linen is the righteousness of saints.

Starting point is 08:25:33 Nine, and he saith unto me, write, Blessed are they which are called unto the marriage supper of the Lamb. The Lamb is the son of man, who celebrates his marriage with the woman. Who the woman is remains obscure at first, but Revelation 21-9 shows us which woman is the bride, the Lamb's wife. Nine, come hither, I will show thee the bride, the lamb's wife. wife. Ten, and he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God.

Starting point is 08:26:11 It is evident from this quotation, after all that goes before, that the city, the heavenly bride, who is here promised to the son, is the mother. In Babylon, the impure maid was cast out, according to the epistle to the Galatians, so that here in heavenly Jerusalem, the mother bribe may be attained the more surely. It bears witness to the most delicate, psychological perception that the fathers of the church, who formulated the canons, preserve this bit of the symbolic significance of the Christ mystery. It is a treasure house for the fantasies and myth materials which underlie primitive Christianity, the further attributes, which were heaped upon the heavenly Jerusalem,

Starting point is 08:26:56 make its significance as mother overwhelmingly clear. One, and he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the land. Two, in the midst of the street of it, and on either side of the river was there the tree of life which bare twelve manner of fruits, and yielded her fruit every month, and the leaves of the tree were for the healing of nations.

Starting point is 08:27:23 three and there shall be no more curse in this quotation we come upon the symbol of the waters which we found in the mention of o gaigi's in connection with the city the maternal significance of water belongs to the clear symbolism in the realm of mythology so that the ancients could say in greek the sea is the symbol of birth from water comes life therefore of the two gods which here interest us the most Christ in Mithra, the latter was born beside a river, according to representations, while Christ experienced his new birth in the Jordan. Moreover, he is born from the Phenmen, the Sempaterni Fons Amaris, the mother of God, who by the Ethian Christian legend was made a nymph of the spring. The spring is also found in Mithrasism. A penonian dedication reads Fonte Perenni, an inscription in Apulia is dedicated to

Starting point is 08:28:23 to the Fons E. Turni. In Persia, Arrhicura is the well of the water of life. Arrhicura Anahita is a goddess of water and love, just as Aphrodite is born from foam. The Neo-Persians designate the planet Venus and a nubal girl by the name Naheed. In the temples of Anaetis, their existive prostitute, Harrodoulis, harlots. In the Sakha-in, in honor of Ana-eatis, there occurred ritual combats, as in the festival of the Egyptian Ares and his mother. In the Vedas, the waters are called Matrytahma, the most maternal. All that is living rises, as does the sun, from the water, and at evening plunges into the water. Born from the springs, the rivers, the seas, a death man arrives at the waters of the sticks

Starting point is 08:29:18 in order to enter upon the night journey on the sea. the wish is that the black water of death might be the water of life that death with its cold embrace might be the mother's womb just as the sea devours the sun or brings it forth again out of the maternal womb jonah motive life believes not in death in the flood of life in the torrents of deeds i toss up and down i am blown to and fro cradle and grave an eternal sea a changing web a glowing life. Gerta Faust. The Etta Navman, the wood of life, or the tree of life, is a maternal symbol which would seem to follow from the previous deductions. The etymologic connection of Tao Tonbios in the Indo-Germanic root suggests the blending of the meanings in the underlying symbolism of mother and of generation. The tree of life is probably, first of all, a fruit-bearing genealogical tree, that is a mother image.

Starting point is 08:30:23 Countless myths prove the derivation of man from trees. Many myths show how the hero is enclosed in the maternal tree, thus dead Osiris in that column, Adonis in the Myrtle, etc. Numerous female divinities were worshipped as trees, from which resulted the cult of the holy groves and trees. It is of transparent significance when Addis castrates himself under a pine tree, that is, he does it because of the mother. goddesses were often worshipped in the form of a tree or of a wood thus juna of the spi e was a branch of a tree juna of samos was a board juna of argos was a column the carrion diana was an uncut piece of wood

Starting point is 08:31:05 athena of lindus was a polished column titulian calls series of pharaoh rudis palace at informa lignum sine aphagy Athenius remarks of Latona at Dallos, that she is an atonthap, a shapeless piece of word. Tertullian calls an attic palace, crucusdippus, a wooden pail, or mast. The wooden pale is phallic, as the name suggests. Palthon Palace. The palace is a pale, a ceremonial leg and gum, carved out of figwood as are all Roman statues of Priaphas. Pavos means a projection or centerpiece on the helmet later called Pannas, just as Avanamontias, signifies ball-headedness on the fore part of the head, and Phalanapas signifies ball-headedness in regard to the palathas-nomos of the helmet. A semifalic meaning is given to the upper part of the head as well.

Starting point is 08:32:07 Palapanas has, besides Palothos, the significance of wooden pallas-an-yaz cylinder, Paloanhas. a round beam. The Macedonian battle array, distinguished by its powerful impetus, is called palafelos. Moreover, the finger joint is called palaloous. Pallothalos, it is a whale. Now Pallos appears with the meaning, shining brilliant, the Indo-Germanic root is bala, equals to bulge to swell. Who does not think of fowl? It grows, it, shines, increases in my hand. That is primitive libido symbolism, which shows how immediate is the connection between phallic libido and light. The same relations are found in the Rigveda in Rudra's utterances. Rigveda 1.14. May we obtain your favor, Thou man ruling, O urinating Rudra. I refer here to the previously

Starting point is 08:32:59 mentioned phallic symbolism of Rudra in the Upana Shads. For we call for help below to the flaming Rudra, to the one bringing the sacrifice, him who encircles and wanders, wandering in the vault of heaven to the seer. 335, He who opens up the suite, who listens to our calls, the ruddy one with the beautiful helmet, may he not give us over to the powers of jealousy. 6. I have been rejoiced by the bull, connected with Marut, the supplicating one, with strong force of life. 8. Sound the powerful song of praise, to the ruddy bull, to the white, shining one. Worship the flaming one with honor. We sing of the shining being Rudra. May Rudra's missile arrow not be used on our.

Starting point is 08:33:44 may the great displeasure of the shining one pass us by unbend the firm bow or hard arrow for the princes thou who blessest with the waters of thy body generative strength be gracious to our children and grandchildren in this way we pass from the realm of mother symbolism imperceptibly into the realm of male phallic symbolism this element also lies in the tree even in the family tree as is distinctly shown by the medieval family trees from the first ancestor there grows upward in the place of the membrum virile the trunk of the great tree the bisexual symbolic character of the tree is intimated by the fact that in latin trees have a masculine termination and a feminine gender the feminine especially the maternal meaning of the forest and the phallic significance of trees in dreams is well known i mention an example it concerned a woman who had always been nervous and who after many years of marriage became ill as a result of the typical retention of the libido she had the following dream after she had learned to know a young man of many engaging free opinions who was very pleasing to her she found herself in a garden where stood a remarkable exotic tree with strange red fleshy flowers or fruits she picked them and ate them then to her horror she felt that she was poisoned This dream idea may easily be understood by means of the antique or poetic symbolism, so I can spare information as to the analytic material.

Starting point is 08:35:18 The double significance of the tree is readily explained by the fact that such symbols are not to be understood anatomically, but psychologically as libido symbols. Therefore it is not permissible to interpret the tree on account of its similar form as directly phallic. It can also be called a woman or the uterus of the mother. The uniformity of the significance lies alone in the similarity to the libido. One loses one's way in one cul-de-sac, after another, by saying that this is the symbol substituted for the mother and that for the penis. In this realm, there is no fixed significance of things. The only reality here is the libido, for which all that is perishable

Starting point is 08:36:04 is merely a symbol. It is not the physical actual mother, but the only reality here is the libido. But the libido of the son, the object of which was once the mother. We take mythologic symbols much too concretely and wonder at every step about the endless contradictions. These contradictions arise only because we constantly forget that in the realm of fantasy, feeling is all. Whenever we read, therefore, his mother was a wicked sorcerer, the translation is as follows. The son is in love with her, namely he is unable to detach his libido from the mother Imago. He therefore suffers from incestuous resistance. The symbolism of water and trees, which are met with as further attributes in the symbol of the city, also refer to that amount of libido, which unconsciously is

Starting point is 08:36:58 fastened to the mother Imago. In certain parts of revelation, the unconscious psychology of religious longing is revealed, namely, the longing for the mother. The expectation of revelation ends in the mother, nai, path, atna, faita, ona, athosus, and there shall be no more curse. There shall be no more sins, no repression, no disharmony with oneself, no guilt, no fear of death, and no pain of separation more. Thus revelation echoes that same radiant mystical harmony, which was caught again two thousand years later, and expressed poetically in the last prayer of Dr. Marianas. Penitence look up elate, where she beams salvation, gratefully to blessed faith, grow in recreation, be our souls, as they have been,

Starting point is 08:37:57 dedicate to thee, virgin, holy, mother queen, goddess gracious be. Gerta, false. one principal question arises at the sight of this beauty and greatness of feeling that is whether the primary tendency compensated by religion is not too narrowly understood as incestuous i have previously observed in regard to this that i consider the resistance opposed to libido as in a general way coincident with the incest prohibition i must leave open for the present the definition of the psychological incest conception. However, I will here emphasize the point that it is most especially the totality of the sun myth, which proves to us that the fundamental basis of the incestuous desire does not aim at cohabitation, but at the special thought of becoming a child again, of turning back to the parents' protection, of coming into the mother once more in order to be born again. But incest stands in the path to this goal. But incest stands in the path to this

Starting point is 08:39:04 goal, that is to say, the necessity of in some way again gaining entrance into the mother's womb. One of the simplest ways would be to impregnate the mother and to reproduce one's self-identically, but here the incest prohibition interferes. Therefore, the myths of the sun or of rebirth team with all possible proposals as to how incest can be evaded. A very simple method of avoidance is to transform the mother into another being, or to rejuvenate her after birth has occurred, to have her disappear again or have her change back. It is not incestuous cohabitation, which is desired,

Starting point is 08:39:47 but the rebirth, which now is attained most readily through cohabitation, but this is not the only way, although perhaps the original one, the resistance to the incest prohibition makes the fantasy invented. For example, it was attempted to impregnate the mother by means of a magic charm of fertility to wish for a child. Attempts in this respect remain in the stage of mythical fantasies, but they have one result, and that is the exercise of the fantasy which gradually produces paths through the creation of fantastic possibilities in which the libido, taking an active part, can flow off. Thus the libido becomes spiritualized, in an unambiguous.

Starting point is 08:40:31 imperceptible manner. The power which always wishes evil thus creates a spiritual life. Therefore, in religions, this course is now raised to a system. On that account, it is exceedingly instructed to see how religion takes pains to further these symbolic transferences. The New Testament furnishes us with an excellent example in regard to this. Nicodemus in the speech regarding rebirth cannot forbear understanding the matter very realistically. John 3. 4. How can a man be born when he is old? Can he enter a second time into his mother's womb and be born? But Jesus endeavors to raise into purity the sensuous view of Nicodemus's mind, molded in materialistic heaviness, and announces to him really the same, and yet not the same. Five, verily, verily, I say unto thee, except a man be born of water and of the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is Spirit. 7. Marvel, not, that I said unto thee, ye must be born again.

Starting point is 08:41:39 8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth, so is everyone that is born of the Spirit. To be born of water means simply to be born from the mother's womb. To be born of the Spirit means to be born from the fructifying breath of the wind. This we learn from the Greek text, where Spirit and Wind are expressed by the same word, Panathawa. That which is born of the flesh is flesh,

Starting point is 08:42:07 and that which is born of the spirit is spirit, the spirit bloweth where it listeth. This symbolism rose from the same need as that which produced the Egyptian legend of the vultures, the mother's symbol. They were only females and were fertilized by the wind. One recognizes very clearly the ethical demand as the foundation of these mythologic assertions.

Starting point is 08:42:27 Thou must say of the mother that she was not impregnated by a mortal, in the ordinary way but by a spiritual being in an unusual manner. This demand stands in strict opposition to the real truth, therefore the myth is a fitting solution. One can say it was a hero who died and was born again in a remarkable manner, and in this way attained immortality. The need which this demand asserts is evidently a prohibition

Starting point is 08:42:53 against a definite fantasy concerning the mother. A son may naturally think that a father has generated him in a carnal way, but not that he himself impregnated the mother, and so caused himself to be born again into renewed youth. This incestuous fantasy, which for some reason possesses an extraordinary strength and therefore appears as a compulsory wish, is repressed, and conforming to the above demand, under certain conditions, expresses itself again symbolically, concerning the problem of birth, or rather concerning individual rebirth from the mother. In Jesus as challenged to Nicodemus, we clearly recognize this tendency,

Starting point is 08:43:31 think not carnally, or thou art carnal, but think symbolically then art thou spirit. It is evident how extremely educated and developing this compulsion toward symbolism can be. Nicodemus would remain fixed in low commonplaces if he did not succeed

Starting point is 08:43:46 in raising himself through symbols above this repressed, incestuous desire. As a righteous Philistine of culture, he probably was not very anxious for this effort because men seem really to remain satisfied in repressing the incestuous libido, and at best to express it by some modest religious exercises. Yet it seems to be important on the other side that man should not merely renounce and repress and thereby remain firmly fixed in the incestuous bond, but that he should redeem those dynamic forces which lie bound up in incest in order to fulfill himself. For man needs his whole libida to fill out the boundaries of his personality,

Starting point is 08:44:26 and then for the first time he is in a condition to do his best. The paths by which man may manifest his incestuously fixed libido seem to have been pointed out by the religious mythologic symbols. On this account Jesus teaches Nicodemus, thou thinkest of that incestuous wish for rebirth, but thou must think that thou art born from the water and that thou art generated by the breath of the wind, and in this way thou shalt share in eternal life.

Starting point is 08:44:54 End of Section 17. Section 18 of Psychology of the Unconscious by Carl Jung. This Libra Vox recording is in the public domain. Section 18, Chapter 5, Part 2. Thus, the libido which lies inactive in the incestation. bond, repressed, and in fear of the law, and the avenging Father God, can be led over into sublimation through the symbol of baptism, birth from water, and of generation, spiritual birth, through the symbol of the descent of the Holy Ghost. Thus man becomes a child again, and is born into a circle of brothers

Starting point is 08:46:00 and sisters, but his mother is the communion of the saints, the church, and his circle of brothers and sisters is humanity, with whom he is united anew in the common inheritance of the primitive symbol. It seems that at the time in which Christianity had its origin, this process was especially necessary for that period as the result of the incredible contrast between slavery and the freedom of the citizens and masters had entirely lost the consciousness of the common bond of mankind. One of the next and most essential reasons for the energetic regression to the infantile in Christianity, which goes hand in hand with the revival of the incest problem, was probably to be found in the far-reaching depreciation of women.

Starting point is 08:47:08 At that time, sexuality was so easily attainable that the result could only be a very excessive depreciation of the sexual object. The existence of personal values was something. first discovered by Christianity, and there are many people who have not discovered it even in the present day. However, the depreciation of the sexual object hinders the outflow of that libido which cannot be satisfied by sexual activity because it belongs to an already desexualized higher order. If it were not so, a Don Juan could never be neurotic, but the contrary is the case. For how might those higher valuations be given to a worthless, despised object?

Starting point is 08:48:09 Therefore, the libido, after having seen a Helen in every woman for so long a time, sets out on a search for the difficult to obtain, the worshipped, but perhaps unattainable goal, and which in the unconscious is the mother. Therefore, the symbolic needs, based on the incest resistance, arise again in an increased degree, which promptly transforms the beautiful, sinful world of the Olympian gods, into incomprehensible, dreamlike, dark mysteries, which, with their accessions of symbols and obscure meaningful texts, remove us very far from the religious feelings of that Roman grico world. When we see how much trouble Jesus took to make acceptable to Nicodemus,

Starting point is 08:49:10 the symbolic perception of things, that is to say, really a repression, invailing over, of the actual facts, and how important it was for the history of civilization in general that people thought and still think in this way. Then we understand the revolt, which it raised everywhere against the psychological discovery of the true background of the neurotic or normal symbolism. Always and everywhere we encounter the odious realm of sexuality, which represents to all righteous people of today something defiled. However, less than 2,000 years have passed, since the religious cult of sexuality was more or less openly in full bloom.

Starting point is 08:50:04 To be sure they were heathen and did not know better, but the nature of religious power does not change from cycle to cycle. If one has once received an effectual impression of the sexual contents of the ancient cults, and if one realizes oneself that the religious experience, that is the union with the God of antiquity, was understood by antiquity as a more or less concrete coitus, then truly one can no longer fancy that the mortar forces of a religion have suddenly become holy, different since the birth of Christ. Exactly the same thing has occurred as with the hysteric, who at first indulges in some quite unbeautiful infantile sexual manifestations, and afterwards

Starting point is 08:50:58 develops a hyper-esthetic negation in order to convince everyone of his special purity. Christianity, with its repression of the manifest sexual is the negative of the ancient sexual cult. The original cult has changed its tokens. One only needs to realize how much of the gay paganism, even to the inclusion of unseemly gods, has been taken into the Christian church. Thus, the old indecent priapus celebrated a gay festival of resurrection. in St. Tycon. Also partly in the physicians, Saints Cosma and Damien, who graciously

Starting point is 08:51:47 condescended to accept the Mbara Wirilia in wax at their festival. St. Valas of old memories emerges again to be worshipped in country chapels to say nothing of the rest of the paganism. There are those who have not yet learned to recognize sexuality as a function equivalent to hunger and who therefore consider it as disgraceful that certain taboo institutions which were considered as as asexual are now recognized as overflowing with sexual symbolism. Those people are doomed to the painful realization. that such is still the case in spite of their great revolt. One must learn to understand that opposed to the customary habit of thought,

Starting point is 08:52:45 psychoanalytic thinking reduces and resolves those symbolic structures which have become more and more complicated through countless elaboration. This means a course of reduction, which would be an intellectual, enjoyment if the object were different. But here it becomes distressing not only aesthetically, but apparently also ethically, because the repressions which are to be overcome have been brought about by our best intentions. We must commence to overcome our virtuousness with a certain fear of falling into baseness on the other side. This is certainly true for virtuousness is always inward, compensated by a great tendency towards baseness, and how many profligates are there who inwardly preserve

Starting point is 08:53:42 a mawkish virtue and moral megalomania. Both categories of men turn out to be snobs when they come in contact with analytic psychology, because the moral man has imagined an objective and cheap verdict on sexuality, and the un-moral man is entirely unaware of the vulgarity of his sexuality and of his incapacity for an unselfish love. One completely forgets that one can most miserably be carried away, not only by a vice, but also by a virtue. There is a fanatic or geastic self-righteousness which is just as base and which entails just as much injustice and violence as a vice. At this time, when a large part of mankind is beginning to discard Christianity, it is worthwhile to understand clearly why it was originally accepted.

Starting point is 08:54:48 It was accepted in order to escape at last from the brutality of antiquity. As soon as we discard it, licentiousness returns, as impressively exemplified by life in our large, modern cities, this step is not a forward step but a backward one. It is, as with individuals who have laid aside one form of transference and have no new one. Without fail, they will occupy regressively the old path of transference to their great detritory. because the world around them has since then essentially changed. He who is repelled by the historical and philosophical weakness of the Christian dogmatism and the religious emptiness of an historical Jesus of whose person we know nothing and whose religious value is partly Talmudic,

Starting point is 08:55:48 partly Hellenic wisdom, and discards Christianity and therewith Christian morality, is certainly confronted with the human. ancient problem of licentiousness. Today the individual still feels himself restrained by the public hypocritical opinion, and therefore prefers to lead a secret, separate life, but publicly to represent morality. It might be different if men in general all at once found the moral mask too dull, and if they realized how dangerously their beasts lie in wait for each other, and then truly a frenzy of demoralization might sweep over humanity. This is the dream, the wish dream of the morally limited man of today.

Starting point is 08:56:34 He forgets necessity, which strangles men and robs them of their breath, and which with a stern hand interrupts every passion. It must not be imputed to me that I am wishing to refer the libido back by analytical reduction to the primitive, almost conquered, stages entirely forgetting the fearful misery this would entail for humanity. Indeed, some individuals would let themselves be transported by the old-time frenzy of sexuality from which the burden of guilt has been removed to their own greatest detriment. But these are the ones who under other circumstances would have prematurely perished in some other way. However, I well know the most effectual and most

Starting point is 08:57:24 inexorable regulator of human sexuality. This is necessity. With this leaden weight, human lust will never fly too high. Today there are countless neurotics who are so simply because they do not know how to seek happiness in their own manner. They do not even realize where the lack lies, and besides these neurotics, there are many more normal people. and precisely people of the higher type, who feel restricted and discontented. For all these, reduction to the sexual elements should be undertaken in order that they may be reinstated into the possession of their primitive self, and thereby learn to know and value its relation to the entire personality. In this way alone, can certain requirements

Starting point is 08:58:20 be fulfilled and others be repudiated as unfit because of their infantile character. In this way the individual will come to realize that certain things are to be sacrificed, although they are accomplished but in another sphere. We imagine that we have long renounced, sacrificed, and cut off our incest wish, and that nothing of it is left. But it does not occur to us that this, This is not true, but that we unconsciously commit incest in another territory. In religious symbols, for example, we come across incest, we consider the incestuous wish,

Starting point is 08:59:04 vanished and lost, and then rediscover it in full force in religion. This process or transformation has taken place unconsciously in secular development, just as in part one, it is shown that a similar unconscious, of the libido is an ethically worthless pose, and with which I compared the Christianity of early Roman antiquity, where evidently licentiousness and brutality were strongly resisted, so here I must remark in regard to the sublabation of the incestuous libido that the belief in the religious symbol has ceased to be an ethical ideal. But it is an unconscious transformation of the incest wish

Starting point is 08:59:52 into symbolic acts and symbolic concepts which cheat men as it were, so that heaven appears to them as a father and earth as a mother, and the people upon it, children and brothers and sisters. Thus man

Starting point is 09:00:08 can remain a child for all time and satisfy his incest wish all unawares. This state would doubtless be ideal if it were not in and therefore merely a one-sided wish, which maintains a childish attitude. The reverse is anxiety. Much is said of pious people who remain unshaken in their trust in God and wander unswervingly

Starting point is 09:00:39 safe and blessed through the world. I've never seen this chitter yet. It is probably a wish figure. The rule is great. uncertainty among believers which they drown with fanatical cries, among themselves or among others. Moreover, they have religious doubts, moral uncertainty, doubts of their own personality, feelings of guilt and deepest of all, great fear of the opposite aspect of reality against which the most highly intelligent people struggle with all their force.

Starting point is 09:01:17 This other side is the devil, the adversary, or expressed in modern terms, the corrective of reality of the infantile world picture, which has been made acceptable through the predominating pleasure principle. But the world is not a garden of God, of the father, but a place of terrors. Not only is heaven, no father, and earth, no mother, and the people not brothers nor sisters, but, but the world. But, but they represent hostile, destroying powers to which we are abandoned the more surely, the more childishly and thoughtlessly we have entrusted ourselves to the so-called fatherly hand of God. One should never forget the harsh speech of the first Napoleon that the good God is always on the side of the heaviest artillery. The religious myth meets us here as one of the greatest and most significant human. human institutions, which, despite misleading symbols, nevertheless gives man assurance and strength

Starting point is 09:02:24 so that he may not be overwhelmed by the monsters of the universe. The symbol, considered from the standpoint of actual truth, is misleading, indeed, but it is psychologically true, because it was and is the bridge to all the greatest achievements of humanity. But this does not mean, to say that this unconscious way of transformation of the incest wish into religious exercises is the only one or the only possible one. There is also a conscious recognition and understanding with which we can take possession of this libido, which is bound up in incest and transformed into religious exercises so that we no longer need the stage of religious symbolism for this end. It is thinkable that instead of doing good to our fellow men for the love of Christ, we do it from

Starting point is 09:03:24 the knowledge that humanity, even as ourselves, could not exist if among the herd the one could not sacrifice himself for the other. This would be the course of moral autonomy, of perfect freedom, when man could, without compulsion, wish that which he must do, and this from knowledge without delusion through belief in the religious symbols. It is a positive creed which keeps us infantile and therefore ethically inferior. Although of the greatest significance from the cultural point of view and of imperishable beauty from the aesthetic standpoint, this delusion can no longer ethically suffice humanity striving after moral autonomy.

Starting point is 09:04:14 The infantile and moral danger lies in belief in the symbol because through that we guide the libida to an imaginary reality. The simple negation of the symbol changes nothing, for the entire mental disposition remains the same. We merely remove the dangerous object, but the object is not dangerous. The danger is our own infantile mental. state, for love of which we have lost something very beautiful and ingenious through the simple abandonment of the religious symbol. I think belief should be replaced by understanding. Then we would keep the beauty of this symbol, but still remain free from the depressing

Starting point is 09:05:03 results of submission to belief. This would be the psychoanalytic cure for belief and disbelief. The vision following upon thy. of the city is that of a strange fir tree with gnarled branches. This vision does not seem extraordinary to us, after all, that we have learned of the tree of life and its associations with the city and the waters of life. This especial tree seems simply to continue the category of the mother symbols. The attribute strange probably signifies, as in dreams, a special emphasis, that is, a special underlying complex material. Unfortunately, the author gives us no individual

Starting point is 09:05:55 material for this, as the tree already suggested in the symbolism of the city, is particularly emphasized through the further development of Miss Miller's visions here. I find it necessary to discuss at some length the history of the symbolism of the tree. It is well known that trees have played a large part in the cult myth from the remotest times. The typical myth tree is the tree of paradise or of life, which we discover abundantly, used in Babylonian and also in Jewish lore. And in tree Christian times, the pine tree of Attas, the tree or trees of Mithra, in Germanic mythology, Igresil, and so on.

Starting point is 09:06:43 The hanging of the Addis image on the pine tree, the hanging of Marseus, which became a celebrated artistic motive, the hanging of Odin, the Germanic hanging sacrifices, indeed the whole series of hanged gods, teaches us that the hanging of Christ on the cross is not a unique occurrence in religious mythology, but belongs to the same circle of ideals. is as others. In this world of imagery, the cross of Christ is the tree of life and equally the

Starting point is 09:07:17 wood of death. This contrast is not astounding. Just as the origin of man from trees was a legendary idea, so there were also burial customs in which people were buried in hollow trees. From that the German language retains even now the expression Totenbaum, free of death, for a coffin. Keeping in mind the fact that the tree is predominantly a mother's symbol, than the mystic significance of this manner of burial, can be in no way incomprehensible to us. The dead are delivered back to the mother for rebirth. We encounter this symbol in the Osiris myth handed down by Plutarch, which is, in general, typical in various aspects. Rhea is pregnant with Osiris, at the same time also with Isis.

Starting point is 09:08:18 Osiris and Isis mate, even in the mother's womb, motive of the night journey on the sea with incest. Their son is Arruaris, later called Horus. It is said of Isis that she was born in absolute humidity. Tartrapartate on Laira and Mapata Veda Thia. In the fourth place, Isis was born in absolute humidity. It is said of Osiris that a certain Pimiles in third, in Thebes heard a voice from the Temple of Zeus while drawing water which commanded him to proclaim that Osiris was born Phelos, Batha Paisus, Eve Pians, Osiris.

Starting point is 09:09:13 The great beneficent king, Osiris. In honor of this, the Pamilion were celebrated. They were similar to the Falloforion. Pamilus is a phallic demon similar to the original Dionysus, and myth-produced reeds Osiris and Isis were generated by phallus from the water, mother womb, in the ordinary manner. Cronios have made Rhea pregnant, the relation was secret, and Rhea was his sister. Helios, however, observed it and cursed the relation. Osiris was killed in a crafty manner by the god of the unres.

Starting point is 09:09:56 underworld typhon, who locked him in a chest. He was thrown into the Nile, and so carried out to sea. Osiris, however, made it in the underworld with his second sister, Nephthys, motive of the night journey to the sea with incest. One sees here how the symbolism is developed. In the mother womb, before the outward existence, Osiris commits incest. In death, the second intrauterine existence, Osiris again commits incest, both times with a sister who is simply substituted for the mother as a legal, uncensored symbol, since the marriage with a sister in early antiquity was not merely tolerated, but was really commended. Zarathustra also recommended the marriage of kindred.

Starting point is 09:10:53 This form of myth would be impossible today because cohabitation with a sister being incestuous would be repressed. The wicked typhon entices Osiris craftily into a box or chest. This distortion of the true state of affairs is transparent. The original sin caused men to wish to go back into the mother again, that is the incestuous desire for the mother condemned by law is the ruse supposedly invented by typhon. The fact is the ruse is very significant. Man tries to sneak into rebirth through subterfuge in order to become a child again. An early Egyptian hymn even raises an accusation against the mother Isis

Starting point is 09:11:49 because she destroys the sun-god Ray by treachery. It was interpreted as the ill will of the mother towards her son that she banished and betrayed him. The hymn describes how Isis fashioned a snake put it in the path of Ray and how the snake wounded the sun-gut with a poisonous bite from which wound he never recovered so that finally he had to retire on the back of the heavenly cow.

Starting point is 09:12:17 But this cow is the cow-headed goddess, just as Osiris is the bull apis. The mother is accused as if she were the cause of man flying to the mother in order to be cured of the wound which she had herself inflicted. This wound is the prohibition of incest. Man is thus cut off from the hopeful certainty of childhood and early youth from all the unconscious instinctive happenings, which permit the child to live as an appendage of his parents, unconscious of himself. There must be contained in this many sensitive memories of the animal age, where there was not any thou shalt, and thou shalt not, but all was just

Starting point is 09:13:05 simple occurrence. Even yet a deep animosity seems to live in man because a brutal law has separated him from the instinctive yielding to his desires and from the great beauty of the harmony of the animal nature. This separation manifested itself among other things in the incest prohibition and its correlates, laws of marriage, etc. Therefore pain and anger relate to the mother, as if she were responsible for the domestication of the sons of men. In order not to become conscious, of his incest wish, his backward harking to the animal nature, the sun throws all the burden of the guilt on the mother, from which arises the idea of the terrible mother.

Starting point is 09:13:56 The mother becomes for him a specter of anxiety, a nightmare. After the completed night journey to the sea, the chest of Osiris was cast ashore by Biblos, and lay in the branches of an Erika, which grew around the coffin, became a splendid tree. The king of the land had the tree placed as a column under his roof. During this period of Osiris's absence, the winter solstice, the lament customary during thousands of years for the dead God, and as a return occurs. And its epithios is a feast of joy, a passage from the mournful quest of Isis is especially noteworthy.

Starting point is 09:14:42 She flutters like a swallow, lamenting around the column, which encloses the God sleeping in death. This same motive returns in the Kiff-Hauser saga. Later on, Typhon, dismembers the corpse and scatters the pieces. We come upon the motive of dismemberment in countless sun myths, namely the inversion of the idea of the composition of the child in the mother's womb. In fact, the mother Isis collects the pieces of the body, with the help of the jackal-headed anubis. She finds the corpse with the help of dogs. Here, the nocturnal devourers of bodies, the dogs and jackals become the assistance

Starting point is 09:15:26 of the composition of the reproduction. The Egyptian vulture owes its symbolic meaning as mother to this necrophagic habit. In Persian antiquity, the corpses were thrown out for the dogs to devour hour, just as today in the Indian funeral pyres, the removal of the carcasses is left to the vultures. Persia was familiar with the custom of leading a dog to the bed of one dying, whereupon the latter had to present the dog with a morsel. The custom on its surface evidently signifies that the morsel is to belong to the dog, so that he will spare the body of the dead, precisely as Cerberus was soothed by the honey-cakes which Hercules gave to him in the journey to hell. But when we bear in mind the jackal-headed Anubis who rendered his good services in the gathering

Starting point is 09:16:24 together of the dismembered Osiris and the mother significance of the vulture, then the question arises whether something deeper was not meant by this ceremony. Crutzer has also concerned himself with this idea and has come to the conclusion that the astral form of the dog ceremony that is the appearance of Sirius, the dog star, at the period of the sun's highest position, is related to this in that the introduction of the dog has a compensatory significance,

Starting point is 09:16:59 death being thereby made reversedly equal to the son's highest position, This is quite in conformity with psychological thought, which results from the very general fact that death is interpreted as entrance into the mother's womb, rebirth. This interpretation would seem to be supported by the otherwise enigmatic function of the dog in the Sacrophicium Mithraicum. In the monuments, a dog always leaps up upon the bull, killed by Mithra.

Starting point is 09:17:35 However, this is a dog. sacrifice is probably to be interpreted through the Persian legend as well as through the monument as the moment of the highest fecundity. The most beautiful expression of this is seen upon the magnificent Mithra relief of Hadernheim. Upon one side of a large stone slab, formerly probably rotating, is seen the stereotyped overthrowing and sacrifice of the bull, but upon the other side stands sole with a bunch of grapes in his hand, Mithra with the cornucopia, the dadophoris with fruits corresponding to the legend

Starting point is 09:18:16 that all fecundity proceeds from the dead bull of the world. Fruits from the horns, wine from its blood, grain from the tail, cattle from its sperm, leak from its nose, and so on. So Venus stands above this scene with the animals of the forest arising from him, The significance suspected by Krutzer might very easily belong to the dog in this connection. Let us now turn back to the myth of Osiris.

Starting point is 09:18:46 In spite of the restoration of the corpse accomplished by ISIS, the resuscitation succeeds only incompletely, insofar as the phallus of Osiris cannot again be produced because it was eaten by the fishes, the power of life was wanting. Osiris as a phantom, once more impregnated Isis, but the fruit is Harpochrates, who was feeble in Tois lay flun, Yerlos in the lower limbs,

Starting point is 09:19:19 that is corresponding to the significance of Thayyrof at the feet. Here, as is plainly evident, foot is used in the phallic meaning. This incurability of the setting sun corresponds to the incurable of Ray in the above-mentioned older Egyptian son him. Osiris, although

Starting point is 09:19:41 only a phantom, now prepares the young son, he is son Horace for a battle with Typhon, the evil spirit of darkness. Osiris and Horus correspond to the father-son's symbolism mentioned in the beginning, which symbolic figure, corresponding again to the above formulation, is flanked by the well-formed

Starting point is 09:20:01 and ugly figures of Horace and Harpochrates, the latter appearing mostly as a cripple, often represented distorted to a mere caricature. He is confused in the tradition very much with Horace, with whom he also has the name in common. Hore, P. Crude, as his real name reads, is composed from crude, child, and whore from the adjective three equals up on top and signifies the upcoming child as the rising sun, and opposed to Osiris, who personifies the setting sun, the son of the West.

Starting point is 09:20:38 Thus Osiris and Horpecruid or Horus are one being, both husband and son, of the same mother, Hathor Isis. The Khadumra, the sun god of lower Egypt, represented as a ram, has at his side as the female divinity of the land, Hott, Mahit, who wears the fifth, on her head. She is the mother and wife of Bai Neb-Did. Ram, local name of Chinamra, in the hymn of Hibis Emanra was invoked. Thy, chum, Ram dwells in Mendez, united as the quadruple god Thumuis. He is the phallus, the lord of the gods. The bull of his mother rejoices in the

Starting point is 09:21:23 cow, Ahat the mother, and man fructifies through his semen. In further inscriptions, Hott Mahit was directly referred to as the mother of Mendez. Mendez is the Greek form of Bainbid Ram. She is also invoked as the good, with the additional significance of Ta Nofert or Young Woman. The cow, as symbol of the mother, is found in all possible forms, and variations of Hathor, Isis, and also in the female, none.

Starting point is 09:21:54 Parallel to this is the primitive goddess knit or neath, The protoplasm which related to the Hindu-at-man is equally of masculine and feminine nature. None is therefore invoked as Amon, the original water, which is in the beginning. He is also designated as the Father of Fathers, the Mother of Mothers, to this corresponds the invocation to the female side of Nun, Amon, of Knit or Neith. Knit, the ancient, the mother of God, the mistress of Estny, the father of fathers, the mother of mother, who is the beetle and the vulture, the being in its beginning, knit the ancient, the mother who bore the light God, Ra, who bore first of all, when there was nothing which brought forth,

Starting point is 09:22:38 the cow, the ancient, which bore the sun, and then laid the germ of gods and men. The word none has the significance of young, fresh, new, also, the oncoming waters of the Nile flood. In a transferred sense, none was also used for the chaotic, primitive waters. in general for the primitive generating matter, which was personified by the goddess Nunette. From her nut sprang the goddess of heaven, who was represented with a starry body, and also as the heavenly cow with a starry body. When the sun god, little by little, retires on the back of the heavenly cow, just as poor

Starting point is 09:23:19 Lazarus returns into Abraham's bosom, each has the same significance. They return into the mother, in order to rise as strong. Horace. Thus, it can be said that in the morning, the goddess is the mother at noon, the sister-wife, and in the evening again the mother, who receives the dying in her lap, reminding us of the Pieta of Michelangelo. As shown by the illustration from Deuteron's iconography Cretien, this thought has been transferred as a whole into Christianity. Thus, the fate of Osiris is explained. He passes into the mother's womb, the chest, the sea, the tree, the column of ash-arts, he is dismembered,

Starting point is 09:24:03 reformed, and reappears again in his son, Hor, Pai, Crude. Before entering upon the further mysteries which the beautiful myth reveals to us, there is still much to be said about the symbol of the tree. Osiris lies in the branches of the tree, surrounded by them, as in the mother's womb. The motive of embracing and entwining is often found, in the sun myths, meaning that it is the myth of rebirth. A good example is the sleeping beauty, also the legend of the girl who was enclosed between the bark and the trunk, but was freed by a youth with his horn. The horn is of golden silver, which hints at the sun being in the phallic meaning. Compare the previous legend of the horn. An exotic legend tells of the sun hero how he must be freed

Starting point is 09:24:55 from the plant entwining around him. A girl dreams of her lover who has fallen into the water. She tries to save him, but first has to pull seaweed and sea grass from the water, then she catches him. In an African myth,

Starting point is 09:25:10 the hero, after his act, must first be disentangled from the seaweed. In a Polynesian myth, the hero ship was in coil by the tentacles of a gigantic polyp. Raid ship is in coil by a night serpent on its night journey on the sea in the poetic rendering of the history of buddha's birth by sir edwin arnold the light of asia page five the motive of an embrace is also found queen maya stood at noon her days fulfilled under a psalso in the palace grounds a stately trunk straight as a temple shaft with crown of glossy leaves and fragrant blooms and knowing the time come

Starting point is 09:25:54 for all things new, the conscious tree bent down its boughs to make a bower about Queen Maya's majesty, and earth put forth a thousand sudden flowers, to spread a couch while ready for the bath, the rock hard by gave out a limpid stream of crystal flow. So brought she forth the child. We come across a very similar motive in the cult legend of the Samian Hara. Yearly it was claimed that the image disappeared from the temple was fastened somewhere on the seashore on a trunk of a Ligos tree and wound about with its branches. There it was found and was treated with wedding cake. This feast is undoubtedly a Ayapas-Fenos ritual marriage because in Samos there was a legend that Zeus at first had long-continued secret love relation with Hera. In Plataia and Argos, the marriage procession was represented with bridesmaids, marriage feast, and so on.

Starting point is 09:26:56 The festival took place in the wedding month, Dyalaya Tho, beginning of February, but in Plataia, the image was previously carried into a lonely place in the wood, approximately corresponding to the legend of Plutarch that Zeus had kidnapped Hera and then had hidden her in a cave of Scythoron. According to our deductions previously made, we must conclude from this that there is still another train of thought, namely the magic charm of rejuvenation, which is condensed in the Hieroscasmus. The disappearance and hiding in the wood in the cave on the seashore, entwined in a willow tree, points to the death of the sun and rebirth. The early springtime Thayalaw Thia, the time of marriage in February, fits in with that very

Starting point is 09:27:45 well. In fact, Parasanius informs us that the Argyvan, Hera, became a maiden again by a yearly bath in the spring of Canlethothos. The significance of the bath is emphasized by the information that in the Pletian cult of Hera Talia, Tritonian nymphs appeared as water carriers. In a tale from the Iliad where the conjugal couch of Zeus upon Mount Ida is described, it is said, the son of Saturn spake and took his wife into his arms, while underneath the pear, the sacred earth threw up her freshest herbs, the dewy lotus and the crocus flower, and thick and soft the highest scint,

Starting point is 09:28:26 all these up bore them from the ground. Upon this couch they lay, while o'er them, a bright golden cloud gathered, and shed its drops of glisting dew. So slumbered on the heights of Gargoyus, the all-father overcome by sleep and love, and held his consort in his arms. translated by w c bryans dregsler recognizes in this description an unmistakable allusion to the garden of the gods on the extreme western shore of the ocean an idea which might have been taken from a pre-homeric hierogosmos hymn

Starting point is 09:29:01 this western land is the land of the setting sun where the hercules gilgamesh etc hasten with the sun in order to find their immortality where the sun and the maternal sea unite in an eternally rejuvenating intercourse. Our supposition of a condensation of the Hiros Gamas, with the myth of rebirth, is probably confirmed by this. Pa Saneus mentions a related myth fragment where the statue of Artemis Orthea is also called Lagodesma, chained with willows. Because it was found in a willow tree,

Starting point is 09:29:37 this tale seems to be related to the general Greek celebration of Hierogasmus, with the above-mentioned customs. End of section 18. Section 19 of Psychology of the Unconscious by Carl Jung. This Libravox recording is in the public domain. Section 19. Chapter 5, Part 3.

Starting point is 09:30:12 The motive of the devouring, which Frobenius has shown to be a regular, constituent of the sun myths is closely related to this. Also, metaphorically, the whale dragon, mother's womb, always devours the hero. The devouring may also be partial instead of complete. A six-year-old girl who goes to school unwillingly dreams that her leg is encircled by a large red worm. She had a tender interest for this, contrary to what might be expected.

Starting point is 09:30:50 An adult patient who cannot separate from an older friend on account of an extraordinarily strong mother transference, dreams that she had to get across some deep water. Typical idea with this friend. Her friend fell in. Mother transference. She tries to drag her out and almost succeeds, but a large crab seizes on the dream.

Starting point is 09:31:17 by the foot and tries to pull her in. Etymology also confirms this conception. There is an Indo-Germanic root, Valu, Vell, with the meaning of encircling, surrounding, turning. From this as derived Sanskrit val. Velati equals to cover, to surround, to encircle, to in coil, symbol of the snake.

Starting point is 09:31:44 Vali equals creeping plant. ULuta equals Boa constrictor equals Latin Woludis Lithuanian Valu Velti equals will count to roll up Church Slavonian Belina equals old high German Wella equals wella wave or billow To the root value also belongs the root Uvo with the meaning cover Corium womb

Starting point is 09:32:16 The serpent, on account of its casting its skin, is an excellent symbol of rebirth. Sanskrit Yulva, Yulba has the same meaning. Latin Vovah Vula Volfo to Valu also belongs to the root. Yulvora, with the meaning of fruitful field covering or husk of plants, sheath. Sanskrit ervara equals sewn thorn. field, zend, ervara equals plant, see the personification of the plowed furrow. The same root veil has also the meaning of Wallen to undulate. Sanskrit Yul Mukha equals conflagration.

Starting point is 09:33:05 Phalae, Gothic, Vulan equals Wallen to undulate. Old High German and Middle High German, Wom equals heat, glow it is typical that in the state of involution the hair of the sun hero always falls out from the heat further the root-vel is found with a meaning to sound and to will to wish libido the motive of rene coiling is mother's symbolism this is verified by the fact that the trees for example bring forth again like the wail in the legend of jonah they do that very generally thus in the the Greek legend, the Melia Berra Rapa, Melian virgins of the

Starting point is 09:33:54 ash trees are the mothers of the race of men of the Iron Age. In northern mythology, Ascar, the ash tree is the primitive father. His wife, Emla, is the M.Sig, the active one, and not as was

Starting point is 09:34:10 earlier believed, the Aspen. Asker probably means, in the first place, the phallic spear of the ash tree. Compare the Sabine custom of parting the bride's hair with the lance. The Bundahesh symbolizes the first people, Meshia and Meshian, as the tree Rivas, one part of which places a branch in a hole of the other part.

Starting point is 09:34:37 The material which, according to the northern myth, was animated by the God when he created men, is designated as tree equals wood. tree. I recall also Eulen equals wood, which in Latin is called Materia. In the wood of the world, ash, Igresil, a human pair hid themselves at the end of the world, from whom sprang the race of the renewed world.

Starting point is 09:35:04 The Noah motive is easily recognized in this conception, the night journey on the sea, at the same time in the symbol of Igresil. A mother idea is again apparent. At the moment of the destruction of the world, the world ash becomes the guardian mother, the tree of death and life. One, apilion, pregnant. This function of rebirth of the world ash also helps to elucidate the representation met with in the Egyptian Book of the Dead, which is called the Gate of Knowledge of the Soul of the East. I am the pilot, In the holy keel, I'm the steersman who allows no rest in the ship of Ra.

Starting point is 09:35:51 I know that tree of Emerald Green from whose midst Ra rises to the height of the clouds. Ship and tree of the dead, death ship and death tree, are here closely connected. The conception is that Ra, born from the tree, ascends Osiris in the Erika. The representation of the sun god Mithra, is probably explained in the same way. He is represented upon the Hedernheim relief with half his body arising from the top of a tree. In the same way, numerous other monuments show Mithra half embodied in the rock and illustrate a rock birth similar to men.

Starting point is 09:36:36 Frequently there is a stream near the birthplace of Mithra. This conglomeration of symbols is also found in the birth of Asper, Skani's, the first Saxon king, who grew from the hearts, rocks, which are in the midst of the wood, near a fountain. Here we find all the mother symbols united, earth, wood, water, three forms of tangible matter. We can wonder no longer that in the Middle Ages the tree was poetically addressed with the title of honor, mistress.

Starting point is 09:37:11 Likewise, it is not astonishing that the Christian legend, transformed the tree of death, the cross, into the tree of life, so that Christ was often represented on a living and fruit-bearing tree. This reversion of the cross symbol to the tree of life, which even in Babylon was an important and authentic religious symbol, is also considered entirely probable by Zerkelor and authority on the history of the cross. The pre-Christian meaning of the symbol does not,

Starting point is 09:37:45 not contradict this interpretation. On the contrary, its meaning is life. The appearance of the cross in the sun worship, hear the cross with equal arms, and the swastika cross as representative of the sun's rays, as well as in the cult of the goddess of love, ISIS, with the crooks and sada, the rope, the speculum, Wynaris, etc. in no way contradicts the previous historical meaning. The Christian legend has made abundant use of this symbolism. The student of medieval history is familiar with the representation of the cross growing above the grave of Adam. The legend was that Adam was buried on Galgatha. Seth had planted on his grave a branch of the paradise tree, which became the cross and tree of death of Christ. We all know

Starting point is 09:38:40 that through Adam's guilt, sin, and death came into the world, and Christ, and Christ, and Christ, through his death, has redeemed us from the guilt. To the question in what had Adam's guilt consisted, it is said that the unpardonable sin to be expedited by death was that he dared to pick a fruit from the Paradise Tree. The results of this are described in an oriental legend, one to whom it was permitted to cast one look into Paradise after the fall, saw the tree there and the four streams. But the tree was withered, and in its branch, lay an infant. The mother had become pregnant. This remarkable legend corresponds to the Talmudic tradition that Adam before Eve already possessed a demon wife by name Lilith, with whom he quarreled for

Starting point is 09:39:30 mastership. But Lilith raised herself into the air through the magic of the name of God and hid herself in the sea. Adam forced her back. With the help of three angels, Lilith became a nightmare, a lamia who threatened those with child and who kidnapped the newborn child. The parallel myth is that of the Lamias, the spectres of the night who terrified the children. The original legend is that Lamia enticed Zeus, but the jealous Hera, however, caused Lamia to bring only dead children into the world.

Starting point is 09:40:03 Since that time, the raging lamia is the persecutor of children whom she destroys wherever she can. This motive frequently recurs in fairy tales where the mother often appears directly as a murderess or as a devour of men. A German paradigm is the well-known tale of Hansel and Gretel. Lamia is actually a large, voracious fish, which establishes the connection with the whale-dragon myth, so beautifully worked out by Frobenius,

Starting point is 09:40:33 in which the seed monster devours the sun-hero for rebirth and where the hero must employ every stratagem to conquer the monster. Here again we meet with the idea of the idea of the humanes, the terrible mother, in the form of the voracious fish, the mouth of death. In Frobenius, there are numerous examples where the monster has devoured not only men, but also animals, plants, and entire country, all of which are redeemed by the hero, to a glorious rebirth. The lamias are typical nightmares, the feminine nature of which is abundantly proven,

Starting point is 09:41:06 their universal peculiarities that they ride upon their victims. Their counterparts are spectral horses. which bear their writers along in a mad gallop. One recognizes very easily in these symbolic forms, the type of anxious dream, which, as Rickland shows, has already become important for the interpretation of fairy tales

Starting point is 09:41:29 through the investigation of Leicner. The typical writing takes on a special aspect through the results of the analytic investigation of infantile psychology, the two contributions of Freud and myself, have emphasized on one side the anxiety, significance of the horse, on the other side, the sexual meaning of the fantasy of riding. When we take these experiences into consideration, we need no longer be surprised at the maternal world ash, igdrasilis called in German the frightful

Starting point is 09:42:03 horse. Carnaguyter says of nightmares in Latin, even today the country people drive off these nymphs, Mother goddesses, Myra, by throwing a bone at the head of a horse upon the roof, bones of this kind can often be seen throughout the land on the farmhouses of the country people. By night, however, they are believed to ride at the time of the first sleep, and they are believed to tire out their horses by long journeys. The connection of nightmare and horse seems at first glance to be present, also etymologically, nightmare and mare. The Indo-Germanic route for Mara is Mark. Mera is the horse, English mare, old high German,

Starting point is 09:42:48 Mara, male horse, and Merriha female horse, Old Norse mare, Mara equals Nightmare, Anglo-Saxe and Mara, Mara. The French Kalsmar comes from Kalkarai equals to tread to step, a iterative meaning, therefore, to tread or press down. It was also said of the cock, who stepped to part. on the hand. This movement is also typical for the nightmare, therefore it is said of King Van Landy Mara trodhan. The Mara trod on him in sleep even to death. A synonym for nightmare is the troll or treater, treader. This movement Calcare is proven again by the experience of Freud and myself with children where a special infantile sexual significance is attached to stepping or kicking. The common Aryan root mar,

Starting point is 09:43:40 means to die, therefore Mara, the dead or death, from this results, Moors, Poropos, equals fate also Paraguay. As is well known, the norms, sitting under the world-ash personified fate like Clotho, lichesis, and atropos,

Starting point is 09:43:58 with the Celts, the conception of the fates probably passes into that of Matras and Matroni, which had a divine significance among the Germans, A well-known passage in Julius Caesar, Debello Gallico 150, informs us of this meaning of the mother in Latin, that these matrons should declare it by lots whether it be to their advantage or not to engage in battle. In Slavmara means which Pona more equals demon, nightmare, more or more, Swiss German means Sal, also as an insult. The Bohemian Murah means nightmare and evening moth, sphinx.

Starting point is 09:44:40 This strange connection is explained through analysis where it often occurs that animals with movable shells, Venus shell, or wings are utilized for very transparent reasons as symbols of the female genitals. The Sphingena are the twilight moths. They, like the nightmare, come in the darkness. Finally, it is to be observed that the sacred olive tree of Athens is called Pookechina. that was derived from peropias. Hilar Hopiose wished to cut down the tree but killed himself with the axe and the attempt. The sound resemblance of Mar-Mere with Mir equals C in Latin Mar-Equels-C is remarkable, although etymologically accidental. Might it refer back to the great primitive idea of the mother, who in the first place meant to us our individual world and afterwards became the

Starting point is 09:45:33 symbol of all worlds. Gerdrida said of the mothers, they are encircled by images of all creatures. The Christians, too, could not refrain from reuniting their mother of God with water. Ave Maria Stella is the beginning of a hymn to marry. Then again, it is the horses of Neptune, which symbolize the waves of the sea. It is probably of importance that the infantile word mama mother's breast is repeated in its initial sound in all possible languages, and that the mothers of two religious heroes are called Mary and Maya. That the mother is the horse of the child is to be seen, most plainly in the primitive custom of carrying the child on the back or letting it ride on the hip.

Starting point is 09:46:22 Odin hung on the world ash, the mother, his horse of terror. The Egyptian sun God sits on the back of his mother, the heavenly cow, We have already seen that, according to Egyptian conceptions, ISIS, the mother of God, played an evil trick on the sun god with the poisonous snake. Also, ISIS behaved treacherously toward her son Horace in Plutarch's tradition. That is, Horace vanquished the evil Typhon, who murdered Osiris treacherously. Terrible mother equals Typhon. Isis, however, set him free again.

Starting point is 09:46:57 Horace thereupon rebelled, laid hands on his mother, tore the regal ornaments from her head, whereupon Hermes gave her a cow's head. Then Horace conquered Typhon, a second-time typhon in the Greek legend is a monstrous dragon. Even without this confirmation, it is evident that the Battle of Horace is the typical battle of the sun-hero with the whale dragon. Of the letter, we know that it is a symbol of the dreadful mother, of the voracious jaws of death, where men are dismembered and ground up. Whoever vanquishes this monster has gained a new or eternal youth.

Starting point is 09:47:37 For this purpose, one must, in spite of all dangers, descend into the belly of the monster, journey to hell, and spend some time there, imprisonment by night in the sea. The battle with the night serpent signifies, therefore, the conquering of the mother, who is suspected of an infamous crime, that is the portrayal of the sun. A full confirmation of the connection comes to us

Starting point is 09:48:04 through the fragment of the Babylonian epic of the creation discovered by George Smith, mostly from the library of Asur Banapal. The period of the origin of the text was probably in the time of Hamarabi, 2000 BC. We learned from this account of creation that the sun got Aya, the son of the depths,

Starting point is 09:48:28 of the waters and the God of wisdom, had conquered Apsu. Absu is the creator of the great gods. He existed in the beginning, in a sort of Trinity, with Tiamat, the mother of gods, and Mu-mu, his vizier. Aya conquered the father, but Tiamat plotted revenge. She prepared herself for battle against the gods. Mother Huber, who created everything, procured invincible weapons, gave birth to giant, snakes with pointed teeth, relentless in every way, fill their bellies with poison instead of blood, furious gigantic lizards, clothe them with horrors, let them swell with the splendor of horror, form them rearing, whoever sees them shall die of terror. Their body shall rear without turning to escape,

Starting point is 09:49:20 she arrayed the lizards, dragons, and Lahaman, Hurricanes, Mad Dog, Scorpion men, Mighty Storms, fishmen and rams with relentless weapons, without fear of conflict, powerful are Tiamat's commands, irresistible are they? After Tiamat had powerfully done her work, she conceived evil against the gods, her descendants, in order to revenge Apsu Tiamat did evil. When Aya now heard this thing, he became painfully anxious, sorrowfully he sat himself, he went to the father, his creator, Anzar, to relate to him all that Tiamat plotted. Diomot, our mother, has taken an aversion to us, has prepared a riotous mob, furiously raging. The gods finally opposed Marduk, the god of Spring, the victorious son,

Starting point is 09:50:11 against the fearful host of Tiamat. Marduk prepared for battle. Of his chief weapon, which he created, it is said, he created the evil wind, M. Hula, the south storm, and the hurricane, the fourth wind, the seventh wind, the whirlwind, and the whirlwind, and the hurricane, harmful wind, then let he lose the winds which he had created the seven, to cause confusion within Tiamat. They followed behind him. Then the Lord took up the cyclone, his great weapon, for his chariot he mounted, dorm wind, the incomparable, the terrible one.

Starting point is 09:50:45 His steep weapon is the wind and a net with which he will entangle Tiamat. He approaches Tiamat and challenges her to a combat. Then Tiamat and Mardak, the wise one of the gods, came together. rising for the fight approaching to the battle then the lord spread out his net and caught her he let loose the m hala in his train at her face then tiamat now opened her mouth as wide as she could he let the imhalla rush in so that her lips could not close with the raging winds he filled her womb her inward parts were seized and she opened wide her mouth he touched her with the spear dismembered her body he slashed her inward parts and cut her inward parts and cut her inward parts and cut her inward parts and cut her inward parts and cut her cut out her heart, subdued her and put an end to her life. He threw down her body and stepped upon it. After Marduk slew the mother, he devised the creation of the world.

Starting point is 09:51:39 There the Lord rested, contemplating her body, then divided he the colossus, planning wisely. He cut it apart like a flat fish into two parts. One half he took and with it he covered the heavens. In this manner, Marduk created the universe from the mother. it is clearly evident that the killing of the mother dragon here takes place under the idea of a wind fecundation with negative accompaniments. The world is created from the mother, that is to say, from the libido taken away from the mother through sacrifice. We shall have to consider this significant formula more closely in the last chapter. The most interesting parallels to this primitive myth are to be found in the literature of the chapter.

Starting point is 09:52:26 the Old Testament, as Gunkle has brilliantly pointed out, it is worthwhile to trace the psychology of these parallels. Isaiah 51.9. Awake, awake, put on strength, O arm of the Lord, awake as in the ancient days in the generation of old. Are thou not it that hath cut Rehab and wounded the dragon? Ten, art thou not it which hath dried the sea, the waters of the great deep, that hath made the depths of the sea away for the ransomed to pass over. The name of Rehab is frequently used for Egypt in the Old Testament, also dragon. Isaiah chapter 30, verse 7, calls Egypt the silent Rehab and means, therefore, something evil and hostile. Rehab is the well-known whore of Jericho, who later, as the wife of Prince Salma became the ancestress of Christ.

Starting point is 09:53:24 Here Rehab appeared as the old dragon, as Teamot against whose evil power, Marduk or Jehovah, marched forth. The expression, the ransom, refers to the Jews freed from bondage, but it is also mythological, for the hero again frees those previously devoured by the whale, Frobenius. Psalm 89. 10, thou hast broken Rehab in peace as one that is slain. Job 26, 12, 213, he dividedeth the sea with his power, and by his understanding he smited through the proud. By his spirit, he hath garnished the heavens, his hand hath formed the crooked serpent. Gonckel places Rahab as identical with chaos. That is the same as Tiamat. Gunkul translates the breaking to pieces as violation.

Starting point is 09:54:16 Tiamat or Rahab as the mother is also the whore. Gilgamesh treats Ishtar, in this way. when he accuses her of Hortem. This insult towards the mother is very familiar to us from dream analysis. The dragon Rehab appears also as Leviathan, the watered monster maternal sea. Psalm 74. 13 through 15. 13, thou didst divide the sea by thy strength. Thou breakest the heads of the dragons in the waters.

Starting point is 09:54:46 14, thou breakest the heads of Leviathan in pieces and gavest him to be meet to the people inhabiting the wilderness. Fifteen, thou didst cleave the fountain and the flood, thou didst dry up mighty rivers. While only the phallic meaning of the Leviathan was emphasized in the first part of this work, we now discover also the maternal meaning. A further parallel is, Isaiah 27-1, in that day the Lord with his cruel and great and strong sword shall punish Leviathan the piercing serpent, even Leviathan that crooked serpent, and he shall slay the dragon that is, is in the sea. We come upon a special motive in Job chapter 4151. Canst thou draw out Leviathan with an hook, or his tongue with a cord which thou let us down, canst thou put an hook in his nose or bore his jaw through

Starting point is 09:55:38 with a thorn? Numerous parallels to this motive are to be found among exotic myths and Frobenius, where the maternal sea monster was also fished for. The comparison of the mother libida with the elementary powers of the sea and the powerful monsters born by the earth show how invincibly great is the power of that libida which we designate as maternal. We have already seen that the incest prohibition prevents the sun from reproducing himself through the mother, but this must be done by the God, as is shown with remarkable clearness and candor in the pious Egyptian mythology, which has preserved the most ancient and simple concepts. Thus, to numb the molder, the potter, the architect, molds his egg upon the potter's wheel,

Starting point is 09:56:28 for he is the immortal growth, the reproduction of himself, and his own rebirth, the creator of the egg, which emerged from the primitive waters. In the book of the dead it says, I am the sublime falcon, the sun god, which has come forth from his egg. Another passage in the book of the dead reads, I am the creator of none who has taken his place in the underworld. My nest is not seen and my egg is not broken. Our further passage reads, That great and noble God in his egg,

Starting point is 09:57:00 who is his own originator of that which has arisen from him. Therefore the god Nagaga-Ur is also called the great cackler, Book of the Dead. I cackle like a goose and I whistle like a falcon. The mother is reproached with the incest prohibition as an act of willful maliciousness by which he excludes the son from immortality. Therefore, God must at least rebel, overpower, and chastise the mother. Compare Adam and Lilith above. The overpowering signifies incestuous rape. Herodotus has preserved

Starting point is 09:57:38 for us a valuable fragment of this religious fantasy, and how they celebrate their feast to ISIS in the city of Boo Cyrus, I have already previously remarked. After the sacrifice, all of them, men and women, full ten thousand people, begin to beat each other, but it would be sin for me to mention for whom they do beat each other. But in Pai Primus, they celebrated the sacrifice with holy actions, as in the other places, about the time when the sun sets, some few priests are busy around the image. Most of them stand at the entrance. with wooden clubs and others who would fulfill a vow more than a thousand men also stand in a group with wooden cudgels opposite them.

Starting point is 09:58:26 Now on the eve of the festival they take the image out in a small and gilded temple into another sacred edifice. Then the few who remain, with the image draw a four-wheeled chariot upon which the temple stands with the image which it encloses. But the others who stand in the ante-rooms are not allowed to enter. under a vow who stand by the God, beat them off. Now occurs a furious battle with clubs in which they bruise each other's bodies, and as I believe many even die from their wounds. Notwithstanding this, the Egyptians consider that none die. The natives claim that this festival gathering was introduced for the following reason. In this sanctuary lived the mother of Ares. No, Ares was brought up abroad, and when he became a man, he came to have intercourse with

Starting point is 09:59:15 his mother. The servants of his mother, who had seen him, did not allow him to enter peacefully, but prevented him, at which he fetched people from another city who mistreated the servants and had entrance to his mother. Therefore, they asserted that this slaughter was introduced at the feast for Ares. It is evident that the pious here fight their way to a share in the mystery of the raping of the mother. This is the part which belongs to them, while the heroic deed belongs to the God. By Ares is meant the Egyptian typhon, as we have good reasons to suppose, thus Typhon represents the evil longing for the mother, with which other myth forms reproach the mother, according to the well-known example. The death of Balder, quite analogous to the death of Osiris, attack of Cygnus of Ray, because of the

Starting point is 10:00:11 wounding by the branch of the mistletoe seems to need a similar explanation. It is recounted in the myth how all creatures were pledged not to hurt Balder, save only the mistletoe which was forgotten, presumably, because it was too young. This killed Balder. Missletoe is a parasite. The female piece of wood in the fire boring ritual was obtained from the wood of a parasitical or a creeping plant, the fire mother. The mare rests upon Marantac, in which Grimm suspects the mistletoe.

Starting point is 10:00:46 The mistletoe was a remedy against barrenness. In Gaul, the druid alone, was allowed to climb the holy oak amid solemn ceremonies after the completed sacrifice in order to cut off the ritual mistletoe. This act is a religiously limited and organized incest. That which grows on the tree is the child, which man might have by the mother, then man himself would be in a renewed and rejuvenated form, and precisely this is what man cannot have because the incest prohibition forbids it. As the Celtic custom shows, the act is performed by the priest only with the observation of certain ceremonies. The hero God and the

Starting point is 10:01:29 Redeemer of the world, however, do the unpermitted the superhuman thing, and through it purchase immortality. The dragon who must be overcome for this purpose means as much have been for some time clearly seen the resistance against the incest. Dragon and serpent, especially with the characteristic accumulation of anxiety. Attributes are the symbolic representations of anxiety which correspond to the repressed incest wish. It is therefore intelligible when we come across the tree with the snake again and again. In paradise, the snake even tempts to sin. The snake or dragon possesses, in particular, the meaning of treasible.

Starting point is 10:02:09 treasure, guardian, and defender. The phallic, as well as the feminine meaning of the dragon, indicates that it is, again, a symbol of the sexual, neutral, or bisexual libida, that is to say, a symbol of the libido in opposition. In this significance, the black horse, apahosha, the demon of opposition, appears in the old Persian song, Tish Trier, where it obstructs the sources of the rain lake. The white horse, Tish Taya, makes two futile attempts to vanquish Apa Oshya. At the

Starting point is 10:02:44 third attempt, with the help of Ahar-Ah, Mazda, he is successful. Whereupon the slewis of heaven, open and a fruitful rain, pours down upon the earth. In this song, one sees very beautifully in the choice of symbol, how libido

Starting point is 10:03:00 is opposed to libido, will against will, the discordance of primitive man with himself, which he recognizes again in all the adversity and contrasts of external nature. The symbol of the tree in coil by the serpent may also be translated as the mother, defended from incest by resistance. This symbol is by no means rare upon Mithraic monuments. The rock encircled by a snake is to be comprehended similarly because Mithra is one born from a rock. The menace of the newborn by the snake, Mithra, Hercules, is made clear through the legend of

Starting point is 10:03:38 Lilith and Lamia. Pythom, the dragon of Leto, and Poyne, who devastates the land of Crotopus are sent by the father of the newborn. This idea indicates the localization, well-known in psychoanalysis, of the incest anxiety in the father. The father represents the active repulse of the incest wish of the son. The crime unconsciously wished. for it by the son is imputed to the father under the guise of a pretended murderous purpose, this being the cause of the mortal fear of the son for the father a frequent neurotic symptom. In conformity with this idea, the monster to be overcome by the young hero is frequently a giant, the guardian of the treasure, or the woman. A striking example is the giant Chum Baba in the

Starting point is 10:04:26 Gilgamesh epic who protected the garden of Ishtar. He is overcome by Gilgamesh, whereby Ishtar is one. Thereupon she makes erotic advances towards Gilgamesh. This data should be sufficient to render intelligible the role of Horace in Plutarch, especially the violent usage of Isis. Through overpowering the mother, the hero becomes equal to the sun,

Starting point is 10:04:51 he reproduces himself. He wins the strength of the invincible son, the power of eternal rejuvenation. We thus understand a series of representations from the Mithraic myth on the Hedernheim relief. There we see, first of all, the birth of Mithra from the top of the tree. The next representation shows him carrying the conquered bull, comparable to the monstrous bull, overcome by Gilgamesh.

Starting point is 10:05:18 This bull signifies the concentrated significance of the monster, the father, who is giant and dangerous animal, embodies the incest prohibition, and agrees with the individual libido of the son, hero, which he overcomes by self-sacrifice. The third picture represents Mithra when he grasped the head, ornament of the sun, the nimbus. This act recalls to us, first of all, the violence of Horace towards Isis. Secondly, the Christian basic thought that those who have overcome attain the crown

Starting point is 10:05:51 of eternal life. On the fourth picture, soul, kneels before Mithra. These last two representations show plainly that Mithra has taken to himself. the strength of the sun, so that he becomes the Lord of the Sun as well. He has conquered his animal nature, the bull. The animal knows no incest prohibition. Man is therefore man because he conquers the incest wish, that is, the animal nature. Thus, Mithra has sacrificed his animal nature, the incest wish, and with that has overcome the mother, that is to save a terrible death-bringing mother. A solution is already anticipated in the Gilgum

Starting point is 10:06:31 mesh epic through the formal renunciation of the horrible Ishtar by the hero, the overcoming of the mother in the mythraic sacrifice, which had almost an ascetic character took place no longer by the archaic overpowering, but through the renunciation, the sacrifice of the wish. The primitive thought of incestuous reproduction through entrance into the mother's womb had already been displaced because man was so far advanced in domestication that he believed that the eternal life of the sun is reached not through the perpetuation of incest, but through the sacrifice of the incest wish. This important change expressed in the mythraic mystery finds its full expression for the first time in the symbol of the crucified God. A bleeding

Starting point is 10:07:17 human sacrifice was hung on the tree of life for Adam's sins. The firstborn sacrifices its life to the mother when he suffers, hanging on the branch, a disgraceful and painful death, a mode of death which belongs to the most ignominious forms of execution, which Roman antiquity had reserved for only the lowest criminal. Thus the hero dies as if he had committed the most shameful crime. He does this by returning into the birth-giving branch of the tree of life, at the same time paying for his guilt with the pangs of death. The animal nature is repressed, most powerfully, in this deed

Starting point is 10:07:54 of the highest courage and the greatest renunciation. Therefore, a greater salvation is to be a greater salvation is to be expected for humanity because such a deed alone seems appropriate to expiate Adam's guilt. As has already been mentioned, the hanging of the sacrifice on the trees are generally widespread ritual custom, Germanic examples being especially abundant, the ritual consists in the sacrifice being pierced by a spear. Thus it is said of Odin, Etta, have them all. I know that I hung on the wind-swept tree, nine knights through, wounded by a spear dedicated to Odin. I myself to myself. The hanging of the sacrifice to the cross also occurred in America prior to

Starting point is 10:08:36 his discovery. Mueller mentions the Fedger-Varian manuscript of Mexican hieroglyphic codex, at the conclusion of which there is a colossal cross in the middle of which there hangs a bleeding divinity. Equally interesting is the cross of Palinque. Up above is a bird on either side to human figures who look at the cross and hold a child against it either for a sacrifice or baptism. The old Mexicans are said to have invoked the favor of Santiotles, the daughter of heaven, and the goddess of wheat, every spring by nailing upon the cross, a youth or a maiden, and by shooting the sacrifice with arrows. The name of the Mexican cross signifies tree of our life or flesh.

Starting point is 10:09:21 An effigy from the island of Phile represents Osiris in the form of crucified God, wept over by Isis and Nephys the sister consort. The meaning of the cross is certainly not limited to the tree of life, as has already been shown, just as a tree of life has also a phallic submeaning as libido symbol, so there is a further significance to the cross than life or immortality. Mueller uses it as a sign of rain and of fertility, because it appears among the Indians distinctly as a magic charm of fertility. It goes without saying, therefore, that it plays a role in the sun,

Starting point is 10:09:56 It is also noteworthy that the sign of the cross is an important sign for the keeping away of all evil, like the ancient gesture of nanofica. The phallic amulets also serve the same purpose. Zircler appears to have overlooked the fact that the phallic crux and sata is the same cross, which has flourished in countless examples in the soil of antiquity. Copies of this crux and sata are found in many places, and almost every collection of antiquities possesses one or more. specimens. Finally, it must be mentioned that the form of the human body is imitated in the cross as of a man with arms outspread. It is remarkable than in early Christian representations. Christ is not nailed to the cross, but stands before it with arms outstretched. Maurice gives a striking basis for this interpretation when he says,

Starting point is 10:10:45 it is a fact, not less remarkable than well attested, that the druids in their groves were accustomed to select the most stately and beautiful tree as an emblem of the deity they adored, and cutting off the side branches they affixed two of the largest of them to the highest part of the trunk in such a manner that those branches extended on each side like the arms of a man and together with the body presented the appearance of a huge cross and in the bark in several places was also inscribed the letter t tau End of Section 19. Section 20 of Psychology of the Unconscious by Carl Jung. This Libra Vox recording is in the public domain. Section 20, Chapter 5, Part 4. The Tree of Knowledge of the Hindu-Dakha-ina sect assumes human form.

Starting point is 10:11:51 It was represented as a mighty, thick trunk in the form of a human head, from the top of which grew out, two longer branches hanging down at the sides and one short, vertical uprising branch crowned by a bud or blossom-like thickening. Robertson, in his evangelical myths, mentions that in the Assyrian system, there exists the representation of the divinity in the form of a cross in which the vertical beam corresponds to a human form and the horizontal beam to a pair of conventionalized wings. Old Grecian idols, such, for example, as were found in large numbers in Eugenia,

Starting point is 10:12:43 have a similar character, an immoderately long head and arms slightly raised, wing-shaped, distinct breasts. I must leave it an open question as to whether the symbol of the cross has any relation to the two pieces of wood in the religious fire production, as is frequently claimed. It does appear, however, as if the cross symbol actually still possess the significance of union for this idea belongs to the fertility charm, and especially to the thought of eternal rebirth, which is most intimately bound up with the cross.

Starting point is 10:13:24 The thought of union, expressed by the symbol of the cross, is met with in Tomeas of Plato, where the world's soul is conceived as stretched out between heaven and earth in the form of an X-Kai, hence in the form of a St. Andrew's cross. when we now learn furthermore that the world's soul contains in itself the world as a body, and this picture inevitably reminds us of the mother. Dialogues of Plato, Jowat, Volume 2, Page 528. And in the center he put the soul, which he diffused through the whole, and also spread over all the body round about,

Starting point is 10:14:11 and he made one solitary and only heaven, a circle moving in a circle, having such excellence as to be able to hold converse with itself, and needing no other friendship or acquaintance, having these purposes in view, he created the world to be a blessed God. This highest degree of inactivity and freedom from desire, symbolized by the being enclosed within its signifies divine blessedness. The only human prototype of this conception is the child in the mother's womb, or rather more, the adult man in the continuous embrace of the mother from whom he originates. Corresponding to this mythologic philosophic conception, the enviable diogenes inhabited atab, thus giving mythologic expression to the blessedness. and resemblance to the divine in his freedom from desire.

Starting point is 10:15:16 Plato says as follows of the bond of the world's soul to the world body. Now God did not make the soul after the body, although we have spoken of them in this order, and when he put them together, he would never have allowed that the elder should serve the younger, but this is what we say at random because we ourselves too are very largely affected. by chance, whereas he made the soul in origin and excellence prior to and older than the body

Starting point is 10:15:49 to be the ruler and mistress of whom the body was to be the subject. It seems conceivable from other indications that the conception of the soul in general is a derivative of the mother imago, that is to say a symbolic designation for the amount of libido remaining in the mother Imago. Compare the Christian representation of the soul as the bride of Christ. The further development of the world's soul in Tomeus takes place in an obscure fashion in mystic numerals. When the mixture was completed, the following occurred. This entire compound, he divided lengthwise into two parts, which he joined to one another at the center like the figure of an X. This passage approaches very closely the division and union of Atman, who after the division is

Starting point is 10:16:45 compared to a man and a woman who hold each other in an embrace. Another passage is worth mentioning, after the entire union of the soul had taken place, according to the master's mind, he formed all that is corporeal within this and joined it together so as to penetrate it throughout. Moreover, I refer to my remarks about the maternal meaning of the world's soul in Plotinus in Chapter 2, a similar detachment of the symbol of the cross from a concrete figure we find among the musk-Ho-Gian Indians who stretch above the surface of the water, ponder stream, two ropes cross-wise, and at the point of intersection throw into the water fruits, oil, and precious stones, Here the divinity is evidently the water, not the cross, which designates the place of sacrifice only through the point of intersection.

Starting point is 10:17:46 The sacrifice at the place of union indicates why this symbol was a primitive charm of fertility, why we meet it so frequently in the pre-Christian era among the goddesses of love, mother goddesses, especially among the Egyptians in Isis and the sun god. We have already discussed the continuous union of these two divinities, as the cross, Tao, T, Crux, Onsata, always recurs in the hand of Tum, the supreme God, the Hegemon of the Ineed. It may not be superfluous to say something more

Starting point is 10:18:24 of the destination of Tum. The Tum of On Heliopolis bears the name, the father of his mother. What that means needs no explanation. Jesus or Nebit Hotpet, the goddess joined to him, was called sometimes the mother, sometimes the daughter, sometimes the wife of the God. The day of the beginning of autumn is designated in the Heliopolitan inscriptions as the festival of the goddess Justa Sit as the arrival of the sister for the purpose of uniting with her father.

Starting point is 10:19:00 It is the day in which the goddess Mahit completes her work so that the God owes us, Osiris may enter into the left eye, by which the moon is meant. The day is also called the filling up of the sacred eye with its needs, the heavenly cow with the moon eye, the cow-headed isis, takes to herself in the autumn, equinox, the seed which procreates Horus. Moon as keeper of the seed. The eye evidently represents the genitals, as in the myth of Indra, who had to bear spread over his whole body, the likeness of Yoni, Volva, on account of a Bathsheba outrage,

Starting point is 10:19:45 but was so far pardoned by the gods that the disgraceful likeness of Yoni was changed into eyes. The people in the eye is a child. The great God becomes a child again. He enters the mother's womb in order to renew himself. In a hymn, it is said, The mother, the heavens, stretches. forth her arms to thee. In another place it is said, thou shinest, O father of the gods. Upon the back of thy mother daily, thy mother takes thee in her arms. When thou illuminatest, the dwelling of night, thou unites with thy mother, the heavens. The tum of Pitum, Heliopolis, not only bears the crux on Sada as a symbol, but also has this.

Starting point is 10:20:35 sign as his most frequent surname, that is, Unk, or Anki, which means life for the living. He is chiefly honored as the demon Serpent Agatha, of whom it is said the holy demon, serpent agatha, goes forth from the city Nese. The snake, on account of casting its skin, is the symbol of renewal, as is the Scarabius, a symbol of the son, of whom it is said that he, being of masculine sex, only reproduces himself. The name, Chanam, another name for Tum, always meaning the sun god, comes from the verb, Kanam, which means to bind together to unite. Kanam appears chiefly as the potter, the molder of his egg. The cross seems, therefore, to be.

Starting point is 10:21:31 an extraordinarily condensed symbol. Its supreme meaning is that of the tree of life, and therefore is a symbol of the mother. The symbolization in a human form is therefore intelligible. The phallic forms of the crooks on satra belong to the abstract meaning of life and fertility, as well as to the meaning of union, which we can now very properly interpret as cohabitation with the mother for the purpose of renewal. It is therefore not only a very touching, but also a very significant, naive symbol when Mary, in an old English lament of the Virgin, accuses the cross of being a false tree, which unjustly and without reason destroyed the pure fruit of her body, her gentle burdling, with a poisonous draught, the draft of death, which is destined only for the guilty

Starting point is 10:22:26 descendants of the sinner Adam. Her son was not a sharer in that guilt compared with this the cunning of Isis with the fatal draught of love. Mary laments, cross, thou art the evil stepmother of my son, so high hast thou hung him that I cannot even kiss his feet. Cross, thou art my mortal enemy, thou hast slain my little blue bird. The Holy Cross answers, woman, I thank you. I thank you. thank thee for my honor, thy splendid fruit which now I bear, shines as a red blossom, not alone to save thee, but to save the whole world. This precious flower blooms in thee. Santa Crux says of the relation to each other of the two mothers, Isis in the morning and Isis in the evening, thou hast been crowned as queen of heaven on account of the child which thou hast borne.

Starting point is 10:23:23 But I shall appear as the shining relic to the whole world at the day of judgment. I shall then raise my lament for thy divine son innocently slain upon me. Thus the murderous mother of death unites with the mother of life in bringing forth a child. In their lament for the dying God, and as outward token of their union, Mary kisses the cross and is reconciled to it. The naive Egyptian antiquity has preserved for us the union of the contrasting tendencies in the mother idea of ISIS. Naturally, this Imago is merely a symbol of the libido of the sun for the mother,

Starting point is 10:24:10 and describes the conflict between love and incest resistance. The criminal incestuous purpose of the sun appears projected as criminal, coming, in the mother imago the separation of the son from the mother signifies the separation of man from the generic consciousness of animals from that infantile archaic thought characterized by the absence of individual consciousness It was only the power of the incest prohibition which created the self-conscious individual who formerly had been thoughtlessly won with the tribe. And in this way alone did the idea of individual and final death become possible. Thus, through the sin of Adam, death came into the world. This, as is evident, is expressed figuratively, that is in contrast form.

Starting point is 10:25:07 The mother's defense against the incest appears to the son as a malicious act which delivers him over to the fear of death. This conflict faces us in the Gilgamesh epic in its original freshness and passion, where also the incest wish is projected onto the mother. The neurotic who cannot leave the mother has good reasons. The fear of death holds him there. It seems as if no idea and no word were strong enough to express the meaning of this. Entire religions were constructed in order to give words to the immensity of this conflict. This struggle for expression, which continued down through the century, certainly cannot have its source in the restricted realm of the vulgar conception of incest.

Starting point is 10:26:00 Rather, one must understand the law, which is ultimately expressed. as incest prohibition, as coercion to domestication, and consider the religious systems as institutions which first receive, then organize, and gradually sublimate, the motor forces of the animal nature, not immediately available for cultural purposes. We will now return to the visions of Miss Miller. Those now following need no further detail. discussion. The next vision is the image of a purple bay. The symbolism of the sea connects smoothly with that which precedes. One might think here, in addition of the

Starting point is 10:26:48 reminiscences of the Bay of Naples, which we came across in part one. In the sequence of the whole, however, we must not overlook the significance of the bay. In French, it is called un-bayi, which probably corresponds to a bay in the English text, it might be worthwhile here to glance at the etymological side of this idea. Bay is generally used for something which is open, just as the Catalanian word, Badiya bai, comes from Badaar to open. In French, Bayet means to have the mouth open to gape. Another word for the word, for the word. this same is Mirbusin, Bay or Gulf, Latin Sinus, and a third word is golf, golf, which in French stands in closest relation to Gufra equals Abyss. Golf is derived from Vanetos, which also means

Starting point is 10:27:50 bosom and womb, mother womb, also vagina. It can also mean a fold of a dress or pocket, and they also mean a deep valley between high mountains. These expressions clearly show what primitive ideas lie at their base. They render intelligible, Gerdes' choice of words, at that place where Faust wishes to follow the sun with winged desire in order in the everlasting day to drink its eternal light. The mountain chain with all its gorges deep would then no more impede my godlike motion,

Starting point is 10:28:31 and now before mine eyes expands the ocean with all its bays in shining sleep. Thouce desire, like that of every hero, inclines toward the mysteries of rebirth, of immortality. Therefore his course leads to the sea and down into the monstrous jaws of death, the horror and narrowness of which, at the same time, signify the new day. Out on the open ocean speeds my dreaming, the glassy flood before my feet is gleaming, a new day beckons to a newer shore, a fiery chariot born on buoyant pinions, sweeps near me now, I soon shall ready be to pierce the ether's high, unknown dominions, to reach new spheres of pure activity. this godlike rapture, this supreme existence.

Starting point is 10:29:32 Yes, let me dare those gates to fling asunder, which every man would fain go slinking by, tis time through deeds this word of truth to thunder, that with the height of God's man's dignity may vie. Nor, from that gloomy gulf to shrink affrighted, where fancy doth herself to self-born pangs compel, to struggle toward that past benighted, around whose narrow mouth flame all the fires of hell,

Starting point is 10:30:06 to take this step with cheerful resolution, though nothing that should be the certain swift conclusion. It sounds like her confirmation when the succeeding vision of Miss Miller's is Unfeleze Apic, a steep recipro, this cliff. Compare Gufua. The entire series of individual visions is completed, as the author

Starting point is 10:30:31 observes, by a confusion of sounds, somewhat resembling Wama, Wama, this has a very primitive barbaric sound. Since we learn from the author, nothing of the subjective roots of this sound, nothing

Starting point is 10:30:47 has left us but the suspicion that this sound might be considered taken in connection with the whole as a slight mutilation of the well-known call, Ma-ma. End of Section 20. Section 21 of Psychology of the Unconscious by Carl Jung. This Liber Vox recording is in the public domain. Section 21.

Starting point is 10:31:22 Chapter 6, Part 1, The Battle for Deliverance from the Mother. There now comes a pause. in the production of visions by Miss Miller, then the activity of the unconscious is resumed very energetically. A forest with trees and bushes appears. After the discussions in the preceding chapter, there is need only of a hint that the symbol of the forest coincides essentially with the meaning of the holy tree.

Starting point is 10:31:50 The holy tree is found generally in a sacred forest enclosure or in the garden of paradise. The sacred grove often takes the place of the taboo tree and assumes all the attributes of the latter. The erotic symbolism of the garden is generally known. The forest like the tree has mythologically a maternal significance. In the vision which now follows, the forest furnishes the stage upon which the dramatic representation of the end of Chihuantipal is played. This act, therefore, takes place in or near the mother. First, I will give the beginning of the drama, as it is in the original text, up to the first attempt at sacrifice.

Starting point is 10:32:38 At the beginning of the next chapter, the reader will find the continuation, the monologue, and the sacrificial scene. The drama begins as follows. The personage, Jawantepal, came from the south on horseback, around him a cloak of vivid colors red blue and white an indian in a costume of do-skin covered with beads and ornamented with feathers advances squats down and prepares to let fly an arrow at the latter presents his breast in an attitude of defiance and the indian fascinated by that sight slinks away and disappears within the forest The hero, Jawantipal, appears on horseback. This fact seems of importance because, as the further course of the drama shows, see Chapter 8,

Starting point is 10:33:35 the horse plays no indifferent role, but suffers the same death as the hero and is even called faithful brother by the latter. These allusions point to a remarkable similarity between horse and rider. There seems to exist an intimate connection between the two, which guides them to the same destiny. We already have seen that the symbolization of the libido in resistance through the terrible mother in some places runs parallel with the horse. Strictly speaking, it would be incorrect to say that the horse is or means the mother. The mother idea is a libido symbol, and the horse, is also a libido symbol, and at some points the two symbols intersect in their significances.

Starting point is 10:34:33 The common feature of the two ideas lies in the libido, especially in the libido, repressed from incest. The hero and the horse appear to us in this setting, like an artistic formation of the idea of humanity with its repressed libido whereby the horse acquires the significance of the animal unconscious, which appears domesticated and subjected to the will

Starting point is 10:35:04 of man. Agni upon the ran, Wotan upon Slipnir, Aher, Mazda upon Angro Mania, Yahweh upon the monstrous seraph, Christ upon the ass, Daoises upon the ass,

Starting point is 10:35:21 Mithra upon the horse, Men upon the human-footed horse, Freer upon the golden bristle-bore, etc., are parallel representations. The chargers of mythology are always invested with great significance. They very often appear anthropomorphized. Thus, men's horse has human forelegs, Bailen's ass, human speech,

Starting point is 10:35:47 the retreating bull upon his back mithro springs in order to strike him down is, according to a Persian legend, actually the god himself. The mock crucifix of the Palatine represents the crucified with an ass's head, perhaps in reference to the ancient legend that in the temple of Jerusalem, the image of an ass was worshipped. As Drosel Bart horses in Maine, Wotan is half human, half horse. An old German riddle very prettily shows this unity between horse and horsemen.

Starting point is 10:36:25 Who are the two who travel two things? Together they have three eyes, ten feet in one tail, and thus they travel over the land. Legends ascribe properties to the horse which psychologically belong

Starting point is 10:36:41 to the unconscious of man. Horses are clairvoyant and clairaudient. They show the way when the lost wanderer is helpless. They have mantic powers. In the Iliad the horse prophesies evil. They hear the words which the corpse speaks when it is taken to the grave,

Starting point is 10:37:03 words which men cannot hear. Caesar learned from his human-footed horse, probably taken from the identification of Caesar with the Phrygian men, that he was to conquer the world. An ass prophesied to Augustus the victory of Actium, The horse also sees phantoms. All these things correspond to typical manifestations of the unconscious. Therefore, it is perfectly intelligible that the horse, as the image of the wicked animal component of man,

Starting point is 10:37:40 has manifold connections with the devil. The devil has a horse's foot, in certain circumstances a horse's form. At crucial moments, he suddenly shows a cloven foot, proverbial in the same way as in the abduction of hatting slypeneer suddenly looked out from behind wotown's mantle just as the nightmare rides on the sleeper so does the devil and therefore it is said that those who have nightmares are ridden by the devil in persian lore the devil is the state of god the devil like all evil things represents sexuality witches have witches have intercourse with him, in which case he appears in the form of a goat or horse. The unmistakably phallic nature of the devil is communicated to the horse as well. Hence this symbol occurs in connections where this is the only meaning which would furnish an explanation. It is to be mentioned

Starting point is 10:38:43 that Loki generates in the form of a horse, just as does the devil when in horse's form as an old fire god. Thus the lightning was represented theoretically as a horse. An uneducated hysteric told me that as a child she had suffered from extreme fear of thunder because every time the lightning flashed, she saw immediately afterwards a huge black horse reaching upwards as far as the sky. It is said in the legend that the devil as the divinity of lightning casts a horse's foot, lightning upon the roofs.

Starting point is 10:39:22 In accordance with the primitive meaning of thunder as fertilizer of the earth, the phallic meaning is given both to lightning and the horse's foot. In mythology, the horse's foot really has the phallic function, as in this dream, an uneducated patient who originally had been violently forced to coedice by her husband very often dreams after separation that a wild horse springs upon her and kicks her in the abdomen with his hind foot. Plutarch has given us the following words of a prayer from the Dionysus Orgis in Greek. Come, O Dionysus, in thy temple of Ellis. Come with the graces into thy holy temple.

Starting point is 10:40:10 Come in sacred frenzy with the bull's foot. Pegasus with his foot strikes out of the earth the spring hippo-green upon a Corinthian statue of Belarifon, which was also a fountain, the water flowed out from the horse's hoof. Balder's horse gave rise to a spring through his kick. Thus the horse's foot is the dispenser of fruitful moisture. A legend of Lower Austria told by Jans informs us that a gigantic man on a white horse is sometimes seen riding over the mountains. This means a speedy rain. In the German legend, the goddess of birth, Frau Hala appears on horseback. Pregnant women near confinement are prone

Starting point is 10:40:59 to give oats to a white horse from their aprons and to pray him to give them a speedy delivery. It was originally the custom for the horse to rub against the woman's genitals. The horse, like the ass had in general the significance of a priapic animal. Horses' tracks are idols dispensing blessing and fertility. Horses' tracks established a claim and were of significance in determining boundaries, like the priaps of Latin antiquity, like the phallic dactylia, a horse opened the mineral riches of the heart's mountains with his hoof. The horse drew, an equivalent for horse's foot brings luck, and as apotropaic meaning, in the Netherlands, an entire horse's foot is hung up in the stable to ward against sorcery. The analogous effect of the phallus is well known, hence the

Starting point is 10:41:58 fally at the gates. In particular, the horse's leg turned lightning aside, according to the principal similia similibus. Horses also symbolize the wind, that is to say, the tertium comparationis is again the libido symbol. The German legend recognizes the wind as the wild huntsman in pursuit of the maiden. Stormy regions frequently derive their names from horses as the white horse mountain of the Lunaburger Heath. The centaurs are typical wind gods and have been represented as such by Berklin's artistic intuition. Horses also signify fire and light. The The fiery horses of Helios are an example. The horses of Hector are called Xanthos, yellow bright,

Starting point is 10:42:49 poor dogos, swift-footed lampoes shining, and a thon burning. A very pronounced fire symbolism was represented by the mystic quadriga, mentioned by Diocrysostomus. The supreme God always drives his chariot in a circle. Four horses are harnessed to the chariot. The horse, driven on the periphery, moves very quickly. He has a shining coat and bears upon it the signs of the planets and the zodiac. This is a representation of the rotary fire of heaven. The second horse moves more slowly and is

Starting point is 10:43:26 illuminated only on one side. The third moves still more slowly and the fourth rotates around himself. But once the outer horse set the second horse on fire with his fiery breath and the third flooded the fourth with his streaming sweat, then the horses dissolve, and pass over into the substance of the strongest and most fiery, which now becomes the chariot tear. The horses also represent the four elements. The catastrophe signifies the conflagration of the world, and the deluge whereupon the division of the God into many parts ceases, and the divine unity is restored. Doubtless the quadrigua may be understood astronomically as a symbol of time. We already saw in the first part that the stoic representation of fate is a fire

Starting point is 10:44:16 symbol. It is therefore a logical continuation of the thought when time, closely related to the conception of destiny, exhibits this same libido symbolism. Brihadha Rangakra Apanishad 1.1 says, The morning glow verily is the head of the sacrales. horse, the sun his eye, the wind is breath, the all spreading fire, his mouth, the ear is the belly of the sacrificial horse. The sky is his back, the atmosphere, the cavern of his body, the earth the vault of his belly, the poles are his sides, in between the poles his ribs, the seasons, his limbs, the months, and fortnights his joints. Days and nights are his feet, stars his bones, clouds his flesh, The food ye digestes is the deserts, the rivers are his veins, the mountains his liver and lungs,

Starting point is 10:45:15 the herbs and trees his hair, the rising sun is his forepart, the setting sun his afterpart, the ocean is his kinsman, the sea his cradle. The horse undoubtedly here stands for a time symbol and also for the entire world. We come across in the mythraic religion, a strange god of time, iron, called Kronos or deos leontosophilus because his stereotype representation is a lion-headed man who standing in a rigid attitude is encoyled by a snake whose head projects forward from behind over the lion's head. The figure holds in each hand a key on the chest rests a thunderbolt. Upon his back are the four wings of the wind.

Starting point is 10:46:01 In addition to that, the figure sometimes bears the zodiac on his body. Additional attributes are cock and implements in the Carolingian sultan of Utrecht, which is based upon ancient models. The cyclum ion is represented as a naked man with a snake in his hand. As is suggested by the name of the divinity, he is a symbol of time, most interestingly composed from libido symbols. The lion, the zodiac sign of the greatest summer heat, is the symbol of. of the most mighty desire. My soul roars with the voice of a hungry lion, says Mechthild of Magdeburg.

Starting point is 10:46:45 In the myth from history, the serpent is often antagonistic to the lion, corresponding to that very universal myth of the Battle of the Sun with the dragon. In the Egyptian Book of the Dead, Tom is even designated as a he-cat, because as such he fought the snake, Apophis. The incoiling also means the engulfing, the entering into the mother's womb.

Starting point is 10:47:11 Thus, time is defined by the rising and setting of the sun, that is to say, through the death and renewal of the libido. The addition of the cock again suggests time, and the addition of implements suggests the creation through time. Dure, chaatrice, Berksson. Oromaz des and Aramon were produced through Zeramon, were produced through Zerwana-carana, the infinitely long duration. Time, this empty and purely formal concept, is expressed in the mysteries by transformations

Starting point is 10:47:47 of the creative power, the libido, microbia says, in Latin, the present time is indicated by the head of the line because his condition is strong and impetuous. Philo of Alexandria has a better understanding. In Latin, time is thought by the wickedest people to be a divinity who deprives willing people of essential being. By good men, it is considered to be the cause of the things of the world, but to the wisest and best, it does not seem time but God. In Ferducie, time is often the symbol of fate, the libido nature of which we have already learned to recognize. The Hindu text mentioned above includes still more. Its symbol of the horse contains the whole world. His kinsman

Starting point is 10:48:37 and his cradle is the sea, the mother similar to the rural soul, the maternal significance of which we have seen above. Just as Ion represents the libida in an embrace, that is to say, in the state of death and of rebirth, so here the cradle of the horse is the sea, that is the libida is in the mother dying and rising again like the symbol of the dying and resurrected Christ who hangs like ripe fruit upon the tree of life. We have already seen that the horse is connected through Igresil with the symbolism of the tree. The horse is also a tree of death. Thus in the Middle Ages, the funeral power was called St. Michael's horse and the Neo-Persian word for coffin means wooden horse. The horse has also the role of Psycho-Pompus. He is the steed to conduct the souls

Starting point is 10:49:35 to the other world. Horse women fetch the souls, valkyries. Neo-Greek songs represent Karen on a horse. These definitions obviously lead to the mother symbolism. The Trojan horse was the only means by which the city could be conquered, because only he who has entered the mother and been reborn is an invincible hero. The turgeon horse is a magic charm like the nod fire, which also serves to overcome necessity. The formula evidently reads in order to overcome the difficulty that must commit incest and once more be born from thy mother. It appears that striking a nail into the sacred tree signifies something very similar. The Stock M. Eisen in Vienna seems to have been such a palladium. Still another symbolic form is to be considered. Occasionally the devil rides

Starting point is 10:50:32 upon a three-legged horse. The goddess of death, hell, in time of pestilence, also rides upon a three-legged horse. The gigantic gas, which is three-legged, stands in the heavenly rain, lake, Vuru Kasha, his urine purifies the water of the lake, and from his roar all used to animals become pregnant and all harmful animals miscarry. The triad further points to the phallic significance. The contrasting symbolism of hell is blended into one conception in the ass of ur-rucasha. The libido is fructifying as well as destroying. These definitions as a whole plainly reveal the fundamental features.

Starting point is 10:51:22 the horse is a libido symbol, partly a phallic, partly of maternal significance, like the tree. It represents the libido in this application, that is, the libido repressed, through the incest prohibition. In the Miller drama, an Indian approaches the hero, ready to shoot an arrow at him. Jawantipal, however, with a proud gesture, exposes his breasts to the enemy. This idea reminds the author of the scene between Cassius and Brutus in Shakespeare's Julius Caesar. A misunderstanding has arisen between the two friends when Brutus reproaches Cassius for withholding from him the money for the legions. Cassius, irritable and angry, breaks out into the complaint. Come, Antony and young Octavius come.

Starting point is 10:52:17 Revenge yourselves alone on Cassius, for Cassius is a weary of the world. hated by one he loves, Braved by his brother, Checked like a bondman, All his faults observed, Seth in a notebook, Learned and conned by rote, To cast into my teeth.

Starting point is 10:52:37 O I could weep my spirit from mine eyes, There is my dagger, And hear my naked breast, Within a heart, Deer than Plutus mine, richer than gold, If that thou beest a Roman, Take it forth,

Starting point is 10:52:52 that denied thee gold will give my heart. Strike as thou didst at Caesar, for I know when thou dost hate him worse, thou loves him better than ever thou lovest Cassius. The material here would be incomplete without mentioning the fact that this speech of

Starting point is 10:53:10 Cassius shows many analogies to the agonized delirium of Sirono. Compare part one. Only Cassius is far more theatrical and overdrawn, something childish and hysterical is in his manner. Brutus does not think of killing him, but administers a very chilling rebuke in the following dialogue.

Starting point is 10:53:32 Brutus, sheathe your dagger, be angry when you will, it shall have scope, do what you will, dishonor shall be human, Ocas is you are yoked with a lamb that carries anger as the flint bears fire, who, much in force, shows a hasty spark, and straight is cold again. Cassius. Have Cassius lived to be but mirth and laughter to his Brutus, when grief and bud ill-tempered, vexeth him? Brutus, when I spoke that, I was ill-tempered, too. Cassius, do you confess so much? Give me your hand. Brutus, and my heart, too. Cassius, O Brutus. Brutus, what's the matter? Cassius, have not you love enough to bear with me? When that rash humor which my mother gave me makes me forgetful? Brutus, yes, Cassius, and from thenceforth, when you are over earnest, with your Brutus,

Starting point is 10:54:28 he'll think your mother sheds and leave you so. The unnotic interpretation of Cassius' irritability, Blaine reveals that at these moments he identifies himself with the mother, and his conduct, therefore, is truly feminine, as his speech demonstrates most excellently, for his womanish love-seeking and desperate subjection under the proud masculine will of brutus calls forth the friendly remark of the latter that cassius is yoked with a lamb that is to say has something very weak in his character which is derived from the mother one recognizes in this without any difficulty the analytic hallmarks of an infantile disposition which as always is characterized by a prevalence of the parent imago here the mother imago An infantile individual is infantile because he has freed himself insufficiently or not at all from the childish environment, that is, from his adaptation to his parents. Therefore, in one side, he reacts falsely towards the world as a child towards his parents, always demanding love and immediate reward for his feelings.

Starting point is 10:55:44 On the other side, on account of the close connection to the parents, he identifies themselves. with them. The infantile individual behaves like the father and mother. He is not in a condition to live for himself and to find the place to which he belongs. Therefore, Brutus very justly takes it for granted that the mother chides in Cassius, not he himself. The psychologically valuable fact which we gather here is the information that Cassius is infantile and identified with the mother. The hysterical behavior is due to the circumstance. Cassius is still in part a lamb and an innocent and entirely harmless child. He remains as far as his emotional life is concerned, still far behind himself.

Starting point is 10:56:37 This we often see among people who, as masters, apparently governed life and fellow creatures, they have remained children in regard to the demands of their love nature. The figures of the Miller dramas, being children of the creator's fantasy, depict as as natural, those traits of character which belong to the author. The hero, the wish figure, is represented as most distinguished because the hero always combines in himself all wished for ideals. Ciroin's attitude is certainly beautiful and impressive. Cassius's behavior has a theatrical effect. both heroes prepared to die effectively in which attempts Cyrano succeeds. This attitude betrays a wish for death in the unconscious of our author,

Starting point is 10:57:29 the meaning of which we have already discussed at length as the motive for her poem of the mall. The wish of young girls to die is only an indirect expression which remains opposed, even in case of real death, for death itself can be opposed. Such an outcome merely adds beauty and value to the pose under certain conditions that the highest summit of life is expressed through the symbolism of death is a well-known fact for creation beyond oneself means personal death. The coming generation is the end of the preceding one. This symbolism is frequent in erotic speech.

Starting point is 10:58:11 The lascivious speech between Lucius and the wanton servant made in Apuleus. Metamorphosis book 2.32 is one of the clearest examples. In Latin, fight, she said, and fight bravely, for I will not give away an inch nor turn my back. Face to face, come on if you are a man. Strike whom, do you worst and die. The battle this day is without quarter, till weary and body and mind we lie powerless and gasping for breath in each other's arm. This symbolism is extremely significant because it shows how easily a contrasting expression originates and how equally intelligible and characteristic such an expression is. The proud gesture with which the hero offers himself to death may very easily be an indirect expression which challenges the pity or sympathy of the other and thus is doomed to the calm analytic reduction. to which Brutus proceeds. The behavior of Chihuantipal is also suspicious because

Starting point is 10:59:23 the Cassius scene which serves as its model, betrays indiscreetly that the whole affair is merely infantile, and one which owes its origin to an overactive mother Imago. When we compare this piece with a series of mother symbols brought to light in the previous chapter, we must say that the Cassius scene merely confirms once more at what we have long supposed. That is to say, that the motor power of these symbolic visions arises from an infantile mother transference, that is to say, from an undetached bond to the mother. In the drama of libido, in contradistinction to the inactive nature of the previous symbols assumes a threatening activity, a conflict becoming evident in which the one part threatens the other with murder the hero as the ideal image of the dreamer is inclined to die he does not fear death

Starting point is 11:00:27 in accordance with the infantile character of this hero it would most surely be time for him to take his departure from the stage or in childish language to die death is to come to him in the form of an arrow wound considering the fact that heroes themselves are very often great archers or succumb to an arrow wound, St. Sebastian as an example, it may not be superfluous to inquire into the meaning of death through an arrow. We read in the biography of the stigmatized nun, Catherine Emerick, the following description of the evidently neurotic sickness of her heart. When only in her novitiate, she received as a Christmas present from the Holy Christ, a very tormenting heart, trouble for the whole period of her nun's life. God showed her inwardly the purpose. It was on account of the decline of the spirit of the order, especially for the sins of her fellow sisters. But what

Starting point is 11:01:34 rendered this trouble most painful was the gift which she had possessed from youth, namely to see before her eyes, the inner nature of man, as he really was. She felt the heart trouble physically as if her heart was continually pierced by arrows. These arrows, and this represented the still worst mental suffering, she recognized as the thoughts, plots, secret speeches, misunderstandings, scandal, and uncharitableness in which her fellow sisters, holy without reason and unscrupulously were engaged against her and her god-fearing way of life. It is difficult to be a saint because even a patient and long-suffering nature

Starting point is 11:02:22 will not readily bear such a violation and defends itself in its own way. The companion of sanctity is temptation, without which no true saint can live. We know from analytic experience that these temptations, can pass unconsciously, so that only their equivalence would be produced in consciousness in the form of symptoms. We know that it is proverbial that heart and smart hurts and schmerts rhyme. It is a well-known fact that hysterics put up physical pain in place of a mental pain. The biographer of Amaric has comprehended that very correctly. Only her interpretation of the pain is as usual projected. it is always the others who secretly assert all sorts of evil things about her and this she pretended gave her the pains the case however bears a somewhat different aspect the very difficult renunciation of all life's joys

Starting point is 11:03:25 This death before the bloom is generally painful, and especially painful, are the unfulfilled wishes and the attempts of the animal nature to break through the power of repression. The gossip and jokes of the sisters very naturally center around these most painful things, so that it must appear to the saint as if her symptoms were caused by this. Naturally again, she could not know that gossip tends to assume the role of the unconscious, which like a clever adversary always aims at the actual gaps in our armor. A passage from Gautama Buddha embodies this idea, a wish earnestly desired, produced by will and nourished,

Starting point is 11:04:09 when gradually it must be thwarted, burrows like an arrow in the flesh. The wounding and painful errors do not come from without, through gossip, which only attacks externally, but they come from ambival, from our own unconscious. This, rather than anything external, creates the defenseless suffering. It is our own repressed and unrecognized desires which fester like arrows in our flesh. In another connection, this was clear to the nun, and that most literally. It is a well-known fact, and one which needs no further proof to those who understand that these mystic scenes of union with the Savior, generally are intermingled with an enormous amount of sexual libido.

Starting point is 11:04:56 Therefore, it is not astonishing that the scene of the stigmata is nothing but an incubation through the Savior, only slightly changed metaphorically as compared with the ancient conception of Unio Mystica as cohabitation with the God. Emerick relates the following of her stigmatization. I had a contemplation of the sufferings of Christ and implored him to let me feel with him his sorrows and prayed five paternoster's to the honor of the five sacred wounds. Lying on my bed without stretched arms,

Starting point is 11:05:33 I entered into a great sweetness and into an endless thirst for the torments of Jesus. Then I saw a light descending upon me. He came obliquely from above. It was a crucified body, living and a man. and transparent, with arms extended, but without a cross. The wounds shone brighter than the body. They were five circles of glory, coming forth from the whole glory. I was enraptured, and my heart was moved with gray pain, and yet with sweetness from longing to share in the torments of my Savior.

Starting point is 11:06:08 And my longings for the sorrows of the Redeemer increased more and more on gazing on his wounds, and pass from my breast, through my hands, sides and feet, to his holy wounds. Then from the hands, then from the sides, then from the feet of the figure, threefold shining red beams, ending below in an arrow, shot forth to my hands, sides, and feet. The beams in accordance with the phallic fundamental thought are threefold, terminating below, in an arrow point. Like Cupid, the sun, too, has its quiver full of destroying or fertilizing arrows sun rays which possess phallic meaning.

Starting point is 11:06:47 On this significance evidently rests the oriental custom of designating brave sons as arrows and javelins of the parents. To make sharp arrows is an Arabian expression for to generate brave sons. The Psalms declare 127 for like as the arrows in the hands of the giant, even so are the young children. Compare with this, the remarks previously made about boys. Because of this significance of the arrow, it is intelligible why the Scythian king, Ariantis, when he wished to prepare a census,

Starting point is 11:07:25 demanded an arrowhead from each man. A similar meaning attaches equally to the lance. Men are descended from the lance, because the ash is the mother of lances, therefore the men of the Iron Age are derived from her, the marriage custom to which Alvid alludes, Comat, where Genius Has to recover Comus

Starting point is 11:07:46 Fastorum, Book 2-560, has already been mentioned. Ceneas issued a command that his lands be honored. Pindar relates in the legend of this Ceneas, he descended into the depths, splitting the earth with a straight foot. He is said to have originally been a maiden

Starting point is 11:08:03 named Kindness, who, because of her complacence, was transformed into an invulnerable man by Poseidon. Ovid pictures the battle of the epithi with the invulnerable Caneas, how at last they covered him completely with trees because they could not otherwise touch him. Ovid says at this place, in Latin, the result is doubtful, the body borne down by the weight of the forest is carried into empty tartarus.

Starting point is 11:08:32 Ampicides denies this from out of the midst of the mass he sees a bird with tawny feathers, issue into the liquid air. Rasha considers this bird to be the golden plover, Charo greeus pluialis, which borrows its name from the fact that it lives in the Zapathathia and the earth. By his song, he proclaims the approaching rain. Coneas was changed into this bird. End of Section 21.

Starting point is 11:09:09 Section 22 of Psychology of the Unconscious by Carl Jung. This Libravox recording is in the public domain. Section 22. Chapter 6. Part 2. We see again, in this little myth, the typical constituents of the libido myth, original bisexuality, immortality, invulnerability, through entrance into the mother, splitting the mother with the foot, and to become covered up, and resurrection as a bird of the soul and a bringer of fertility, ascending sun.

Starting point is 11:09:50 When this type of hero causes his lance to be worshipped, it probably means that his lance is a valid and equivalent expression of himself. From our present standpoint, we understand in a new sense that passage in Job, which I mentioned in chapter four of the first part of this book, He has sent me up for his mark. His archers compass me round about. He cleaveth my reins asunder, and doth not spare. He pourth out my gall upon the ground. He breaketh me with breach upon breach. He runneth upon me like a giant. Job 16, 12, 13, 14. Now we understand this symbolism as an expression for the soul, torment, caused by the onslaught of the unconscious desires. The libido festers in his flesh, a cruel God has taken, possession of him and pierced him with his painful libidion projectiles with thoughts which overwhelmingly passed through him. As a dementia precox patient once said to me during his recovery, today a thought

Starting point is 11:10:56 suddenly thrust itself through me. This same idea is found again in Nietzsche, in Zarathustra, the magician, stretched out, shivering like one half dead whose feet are warmed, shaken alas, by unknown fevers, trembling from the icy pointed arrows of frost hunted by thee, O thought! Unutterable, veiled, horrible one, thou huntsman, behind the clouds, struck to the ground by thee, thou mocking eye that gazed at me from the dark, thus do I lie, fending, writhing, tortured with all eternal tortures smitten by thee, cruelest huntsman, thou unfamiliar God. smite deeper smite once more pierce through and rend my heart what meaneth this torturing with blunt-toothed arrows why gazeeth thou again never weary of human pain with malicious god-lightening eyes thou wilt not kill but torture torture

Starting point is 11:11:59 No long-drawn-out explanation as necessary to enable us to recognize in this comparison the old universal idea of the martyred sacrifice of God, which we have met previously in the Mexican sacrifice of the cross and in the sacrifice of Odin. This same conception faces us in the oft-repeated martyrdom of St. Sebastian, where in the delicate glowing flesh of the young God all the pain of renunciation, which has been felt by the artist has been portrayed. An artist always embodies in his artistic work a portion of the mysteries of his time. In a heightened degree, the same is true of the principal Christian symbol,

Starting point is 11:12:45 the crucified one, pierced by the lance, the conception of the man of the Christian era, tormented by his wishes, crucified and dying in Christ. This is not torment which comes from without, which befalls mankind, but that he himself is the hunter, murderer, sacrificer, and sacrificial knife is shown us in another of Nietzsche's poems, wherein the apparent dualism is transformed into the sole conflict through the use of the same symbolism. O Zarathustra, most cruel, Nimrod, Willowm, Hunter of God, the snare of all virtue,

Starting point is 11:13:26 an arrow of evil. Now hunted by thyself, Thine own prey, Pierce through thyself, Now alone with thee. Twofold, in thine own knowledge, Mid a hundred mirrors, Falls to thyself,

Starting point is 11:13:40 Mid a hundred memories, Uncertain, ailing with each wound, shivering with each frost, Caught in thine own snares, Self-Hangman. Why didst thou strangle thyself with the noose of thy wisdom,

Starting point is 11:13:56 Why hast thou entice thyself into the paradise of the old serpent? Why hast thou crept into thyself? Thyself? The deadly arrows do not strike the hero from without, but it is he himself, who in disarmony with himself, hunts, fights, and tortures himself. Within himself, Will has turned against will, Lebeda against libida.

Starting point is 11:14:22 Therefore, the poet says, pierced through thyself, that is to say, wounded by his own arrow. Because we have discerned that the arrow is a libido symbol, the idea of penetrating or piercing through, consequently becomes clear to us. It is a phallic act of union with oneself, a sort of self-fertilization, introversion, also a self-violation, a self-murder,

Starting point is 11:14:53 Therefore, Zarathustra may call himself his own hangman, like Odin, who sacrifices himself to Odin. The wounding by one's own arrow means, first of all, the state of introversion. What this signifies we already know, the libido sinks into its own depths, a well-known comparison of Nietzsche's, and finds there below, in the shadows of the unconscious, the substitute for the upper world which it has abandoned, the world of memories, mid a hundred memories, the strongest and most influential of which are the early infantile memory pictures, it is the world of the child, this paradise-like state of earliest childhood from which we are separated by a hard law. In this subterranean kingdom, slumber sweet feelings of home, and the endless hopes of

Starting point is 11:15:52 that is to be. As Ienrich in the sunken bell by Gerhard Hauptmann says in speaking of his miraculous work, there is a song lost and forgotten, a song of home, a love-song of childhood, brought up from the depths of the fairy well, known to all but yet unheard. However, as Mephistopheles says, the danger is great. These depths are enticing. They are the mother, and death. When the libido leaves the bright upper world, whether from the decision of the individual or from decreasing life force, then it sinks back into its own depths, into the source from which it has gushed forth, and turns back to that point of cleavage, the umbilicus, through which it once entered into this body. This point of cleavage is called the mother, because from her

Starting point is 11:16:52 comes the source of the libido, therefore when some great work is to be accomplished, before which weak man recoils, doubtful of his strength, his libido returns to that source, and this is the dangerous moment in which the decision takes place between annihilation and new life. If the libida remains arrested in the wonder kingdom of the inner world, then the man has become for the world above a phantom, then he is practically dead or desperately ill. But if the libido succeed in tearing itself loose and pushing up into the world above, then a miracle appears. This journey to the underworld has been a fountain of youth,

Starting point is 11:17:39 and new fertility springs from his apparent death. This train of thought is very beautifully gathered into a Hindu myth. Once upon a time, Vishnu sank into an end of, ecstasy, introversion, and during the state of sleep bore Brahma, who enthroned upon the lotus flower, arose from the navel of Vishnu, bringing with him the Vedas, which he diligently read, birth of creative thought from introversion. But through Vishnu's ecstasy, a devouring flood came upon the world, devouring through introversion, symbolizing the danger of entering into the mother of death. A demon taking advantage of the danger stole the Vedas from Brahma and hid them in the depths,

Starting point is 11:18:32 devouring of the libido. Brahma roused Vishnu and the latter, transforming himself into a fish, plunged into the flood, fought with the demon, battled with the dragon, conquered him, and recaptured the Vedas treasure obtained with difficulty. Self-concentration and the strength derived therefrom correspond to this primitive train of thought. It also explains numerous sacrificial and magic rites, which we have already fully discussed. Thus the impregnable Troy falls because the besiegers creep into the belly of a wooden horse, for he alone is a hero who is reborn from the mother like the son. But the danger of this venture is shown by the history of phloctetes, who was the only one in the Trojan expedition who knew the hidden sanctuary of Christi, where the Argonauts had sacrificed

Starting point is 11:19:30 already, and where the Greeks planned to sacrifice in order to assure a safe ending to their undertaking. Christi was a nymph upon the island of Chrysie, according to the account of the Scolius' in Sophoclese phloctetes, this nymph loved phloctetes, and cursed him because he spurned her love. This characteristic projection, which is also met with in the Gilgamesh epic, should be referred back, as suggested to the repressed incest wish of the son who was represented through the projection as if the mother had the evil wish, for the refusal of which the son was given over to death. In reality, however, the son becomes mortal by separating himself from the mother. His fear of death, therefore, corresponds to the repressed wish to turn back to the mother

Starting point is 11:20:25 and causes him to believe that the mother threatens or pursues him. The teleological significance of this fear of persecution is evident. It is to keep son and mother apart. The curse of Christi is realized insofar the phleophobic. to tease, according to one version, when approaching his altar, injured himself in his foot, with one of his own deadly poisonous arrows, or, according to another version, this is better, and far more abundantly proven, was bitten in his foot by a poisonous serpent. From then on he is ailing.

Starting point is 11:21:04 This very typical wound, which also destroyed Ra, is described in the following manner in an Egyptian hymn. The ancient of the gods moved his mouth. He cast his saliva upon the earth, and what he spat fell upon the ground. With her hands, Isis needed that and the soil which was about it together. From that she created a venerable worm and made him like a spear. She did not twist him living around her face, but through him coiled upon the path, upon which the great God wandered at ease through all his lands. God stepped forth radiantly. The gods who served Pharaoh accompanied him, and he proceeded

Starting point is 11:21:47 as every day. Then the venerable worm stung him. The divine God opened his mouth, and the voice of His majesty echoed even to the sky, and the gods exclaimed, Behold, thereupon he could not answer, his jaws chattered, all his limbs trembled, and the poison gripped his flesh, as the Nile seizes upon the land. In this hymn Egypt has again preserved for us, A primitive conception of the serpent's sting. The aging of the autumn sun as an image of human sunnility is symbolically traced back to the mother through the poisoning by the serpent. The mother is reproached because her malice causes the death of the sun god.

Starting point is 11:22:29 The serpent, the primitive symbol of fear, illustrates the repressed tendency to turn back to the mother because the only possibility of security from death is possessed by the mother as the source of life. accordingly only the mother can cure him sicken to death and therefore the hymn goes on to depict how the gods were assembled to take counsel and isis came with her wisdom her mouth is full of the breath of life her words banished sorrow and her speech animates those who no longer breathe she said what is that what is that divine father behold a worm has brought you sorrow tell me thy name divine father because the man remains alive who is called by his name. Whereupon Ra replied,

Starting point is 11:23:17 I am he who created heaven and earth, and piled up the hills, and created all beings thereon. I am he who made the water and caused the great flood, who produced the bull of his mother, who is the procreator, etc. The poison did not depart, it went further. The great God was not cured.

Starting point is 11:23:37 Then said Isis to Ra, thine is not the name. thou hast told me, tell me true that the poison may leave thee, for he whose name is spoken will live. Finally, Ra decides to speak his true name. He is approximately healed, imperfect composition of Osiris, but he has lost his power, and finally he retreats to the heavenly cow. The poisonous worm is, if one may speak in this way, a negative phallus, a deadly, not an animating form of libido, therefore wish for deathful. instead of a wish for life.

Starting point is 11:24:12 The true name is soul and magic power, hence a symbol of libido. What Isis demands is the re-transference of the libido to the mother goddess. This request is fulfilled literally, for the aged God turns back to the divine cow, the symbol of the mother. This symbolism is clear from our previous explanations,

Starting point is 11:24:35 the onward urging, living libido, which rules the consciousness of the sun, demand separation from the mother. The longing of the child for the mother is a hindrance on the path to this, taking the form of a psychological resistance, which is expressed empirically in the neurosis by all manners of fears,

Starting point is 11:24:56 that is to say, the fear of life. The more a person withdraws from adaptation to reality and falls into slothful inactivity, the greater becomes his anxiety, come granos salas. which everywhere besets him at each point as a hindrance upon his path. The fear springs from the mother, that is to say, from the longing to go back to the mother,

Starting point is 11:25:21 which is opposed to the adaptation to reality. This is the way in which the mother has become apparently the malicious pursuer. Naturally, it is not the actual mother, although the actual mother, with the abnormal tenderness with which she sometimes pursues her child, even in two adult years may gravely injure it through a willful prolonging of the infantile state in the child. It is rather the mother Imago which becomes bulimia. The mother Imago, however, possesses its power solely and exclusively from the son's tendency not only to look and to work forwards but also to glance backwards to the pampering sweetness of childhood

Starting point is 11:26:05 to that glorious state of irresponsibility and security with which the protecting mother care once surrounded him. The retrospective longing acts like a paralyzing poison upon the energy and enterprise, so that it may well be compared to a poisonous serpent which lies across our path. Apparently it is a hostile demon which robs us of energy, but in reality it is the individual unconscious.

Starting point is 11:26:33 the retrogressive tendency of which begins to overcome the conscious forward striving. The cause of this can be, for example, the natural aging, which weakens the energy, or it may be great external difficulties, which cause man to break down and become a child again, or it may be, and this is probably the most frequent cause, the woman who enslaves the man, so that he can no longer free himself, and becomes a child again. It may be of significance also that Isis, as sister-wife,

Starting point is 11:27:10 of the sun-god, creates the poisonous animal from the spittle of the God, which is perhaps a substitute for a sperma, and therefore is a symbol of libido. She creates the animal from the libido of the God. That means she receives his power, making him weak and dependent,

Starting point is 11:27:30 so that by this means she assumes the dominating role of the mother. Mother transference to the wife. This part is preserved in the legend of Samson, in the role of Delala, who cut off Samson's hair, the son's rays, thus robbing him of his strength. Any weakening of the adult man strengthens the wishes of the unconscious.

Starting point is 11:27:53 Therefore, the decrease of strength appears directly as the backward striving towards the mother. There is still to be considered one more source of the reanimation of the mother Imago, we've already met it in the discussion of the mother scene in Faust, that is to say, the willed introversion of a creative mind, which, retreating before its own problem and inwardly collecting its forces dips at least for a moment into the source of life, in order there to rest a little more strength from the mother for the completion of its work. It is a mother-child play with one's self in which

Starting point is 11:28:31 lies much weak self-admiration and self-adulation. Among a hundred mirrors, Nietzsche, a narcissistic state, a strange spectacle, perhaps four profane eyes. The separation from the mother Imago, the birth, out of one's self-reciciles all conflicts through the sufferings. This is probably meant by Nietzsche's verse. Why hast thou entice thyself into the paradise? of the old serpent. Why hast thou crept into thyself? Thyself? A sick man now, sick of a serpent's poison, a captive now, whom the hardest destiny befell, in thine own pit, bowed down as thou workest, encaved within thyself, burying into thyself, helpless stiff a corpse, overwhelmed with a hundred burdens, overburdened by thyself, a wise man, a self-knower, the wise thereof,

Starting point is 11:29:31 Thoucest, the heaviest burden and foundest thou thyself. The symbolism of this speech is of the greatest richness. He is buried in the depths of self, as if in the earth, really a dead man who has turned back to Mother Earth, a Cairnius piled with a hundred burdens, and pressed down to death, the one who groaning bears the heavy burden of his own libido, of that libido, which draws him back to the mother, who does not think of the Tarothorio of Mithra, who took his bull, according to the Egyptian hymn, the bull of his mother, that is his love for his mother, the heaviest burden upon his back, and with that entered upon the painful course of the

Starting point is 11:30:17 so-called Transzitis. This path of passion led to the cave in which the bull was sacrificed. Christ, too, had to bear the cross, the symbol of his love for the mother, and he carried it to the place of sacrifice, where the lamb was slain in the form of the God, the infantile man, a self-executioner, and then to burial in the subterranean sepulchre. That which in Nietzsche appears as a poetical figure of speech is really a primitive myth. It is as if the poet still possessed a dim idea or a capacity to feel and reactivate those imperishable phantoms of long-past worlds of thought, in the words of our present-day speech

Starting point is 11:31:01 and in the images which crowd themselves into his fantasy. Hauptmann also says poetic rendering is that which allows the echo of the primitive word to resound through the form. The sacrifice with its mysterious and manifold meaning,

Starting point is 11:31:17 which is rather hinted at than express passes unrecognized in the unconscious of our author, the arrow is not shot, the hero Jeopoatopo is not yet, fatally poisoned and ready for death through self-sacrifice. We can now say, according to the preceding material, this sacrifice means renouncing the mother,

Starting point is 11:31:39 that is to say, renunciation of all bonds and limitations which the soul has taken with it from the period of childhood into the adult life. From various hints of Miss Miller's, it appears that at the time of these fantasies, she was still living in the circle of the family, evidently at an age which was in urgent need of independence, that is to say, man does not live very long in the infantile environment

Starting point is 11:32:07 or in the bosom of his family without real danger to his mental health. Life calls him forth to independence, and he who gives no heed to this hard call because of childish indolence and fear is threatened by a neurosis, and once the neurosis has broken out, it becomes more and more a valid reason to escape the battle with life and to remain for all time in the morally poisoned infantile atmosphere. The fantasy of the arrow wound belongs in this struggle for personal independence. The thought of this resolution has not yet penetrated the dreamer. On the contrary, she rather repudiates it.

Starting point is 11:32:50 After all, the preceding, it is evident that the symbolism, of the error wound through direct translation must be taken as a coitus symbol. The Okida moratourous attains by this means the sexual significance belonging to it. Jauntipal naturally represents the dreamer, but nothing is attained and nothing is understood through one's reduction to the coarse sexual because it is a commonplace that the unconscious shelters coitus wishes, wishes, the discovery of which signifies nothing further. The coedist wish under this aspect is really a symbol for the individual demonstration of the libido separated from the parents of the conquest of an independent life. This step towards a new life means at the same time

Starting point is 11:33:41 the death of the past life. Therefore, Chihuantipal is the infantile hero, the son, the child, the lamb, the fish, who is still enchained by the fetters of children. childhood, and who has to die as a symbol of the incestuous libido, and with that sever the retrogressive bond, for the entire libido is demanded for the battle of life, and there could be no remaining behind. The dreamer cannot yet come to this decision, which will tear aside all the sentimental connections with father and mother, and yet it must be made in order to follow the call of the individual destiny. End of Section 22, Section 23 of Psychology of the Unconscious by Carl Jung. This liverbox recording is in the public domain.

Starting point is 11:34:44 Section 23, Chapter 7 Part 1, The Dual Mother Role. After the disappearance of the assailant, Chihuantipal begins the following monologue. From the extreme ends of these continents, from the farthest lowlands, after having forsaken the palace of my father, I've been wandering aimlessly during a hundred moons, always pursued by my mad desire to find her who will understand. With jewels I have tempted many fair ones.

Starting point is 11:35:24 ones. With kisses, I have tried to snatch the secret of their hearts. With acts of bravery, I have conquered their admiration. He reviews the women he has known. Cheetah, the princess of my race, she is a little fool, vain as a peacock, having naught in her head but jewels and perfume. Danan, the young peasant, bah, a mere sow, no more than a breast and a se. And a scyx. stomach, caring only for pleasure, and then Kima, the priestess, a true parrot, repeating hollow phrases learned from the priests, all for show without real education or sincerity, suspicious poser, and hypocrite. Alas, not one who understands me, not one who resembles me, not one who has a soul sister to mine. There is not one among them all who is known my soul, not one who could read

Starting point is 11:36:31 my thought, far from it, not one capable of seeking with me the luminous summits, or of spelling with me, the superhuman word love. Here, Jauntipal himself, says that his journeying and wandering is a quest for that other and for the meaning of life, which lies in union with her. In the first part of this work, we merely hinted gently at this possibility. The fact that the seeker is masculine and the sought-for of feminine sex is not so astonishing because the chief object of the unconscious transference is the mother, as has been. probably been seen from that which we have already learned. The daughter takes a male attitude towards the mother.

Starting point is 11:37:27 The genesis of this adjustment can only be suspected in our case because objective proof is lacking. Therefore, let us rather be satisfied with inferences. She, who will understand, means the mother in the infantile language, At the same time, it also means the life companion. As is well known, the sex contrast concerns the libido but little. The sex of the object plays a surprisingly slight role in the estimation of the unconscious. The object itself taken as an objective reality is but of slight significance,

Starting point is 11:38:14 but it is of greatest importance whether the libido is. is transferred or introverted. The original concrete meaning of Erfossin to seize, begrefin, to touch, etc., allows us to recognize clearly the underside of the wish to find a congenial person, but the upper intellectual half is also contained in it and is to be taken into account at the same time. One might be inclined to assume this tendency, if it were not, that our culture abused the same, for the misunderstood woman, has become almost proverbial, which can only be the result of a wholly distorted valuation.

Starting point is 11:39:05 On the one side, our culture undervalues most extraordinarily the importance of sexuality. On the other side, sexuality breaks out as a direct result of the repression, burdening it at every place where it does not belong, and makes use of such an indirect manner of expression that one may expect to meet it suddenly almost anywhere. Thus, the idea of the intimate comprehension of a human soul, which is in reality something very beautiful. and pure, is soiled and disagreeably distorted through the entrance of the indirect sexual meaning. The secondary meaning, or better expressed, the misuse which repressed and denied sexuality forces upon the highest soul functions, makes it possible, for example, for certain of our opponents to scent in psychoanalysis, purient erotic confessions. These are subjective wish-fulfillment deliria, which need no contra arguments. This misuse makes the wish to be understood, highly suspicious, if the natural demands of life have not been fulfilled.

Starting point is 11:40:36 Nature has first claim on man, only long afterwards does the luxury of intellect come, the mediaeval ideal of life for the sake of death needs gradually to be replaced by a natural conception of life in which the normal demands of men are thoroughly kept in mind so that the desires of the animal sphere may no longer be compelled to drag down into their service the high gifts of the intellectual sphere in order to find an outlet we are inclined therefore to consider the dreamer's wish for understanding first of all as a repressed striving towards the natural destiny this meaning coincides absolutely with psychoanalytic experience that there are countless neurotic people who apparently are prevent from experiencing life because they have an unconscious and often also a conscious repugnance to the sexual fate, under which they imagine all kinds of ugly things. There is only too great an inclination to yield to this pressure of the unconscious sexuality and to experience the dreaded unconsciously hoped for disagreeable,

Starting point is 11:42:03 sexual experience, so as to acquire by that means a legitimately founded horror which retains them more surely in the infantile situation. This is the reason why so many people fall into that very state towards which they have the greatest abhorrence, that we were correct in our assumption that in Miss Miller it is a question of the battle for independence is shown by her statement. that the hero's departure from his father's house reminds her of the fate of the young buddha who likewise renounced all luxury to which he was born in order to go out into the world to live out his destiny to its completion Buddha gave the same heroic example, as did Christ, who separated from his mother, and even spoke bitter words. Matthew chapter 10, 5.34, think not that I am come to send peace on earth.

Starting point is 11:43:06 I came not to send peace, but a sword. 35, for I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. 36, and a man's foes shall be they of his own household. 37, he that loveth father or mother, more than me, is not worthy of me. Or Luke, chapter 12, 5.51, suppose ye that I am come to give peace on earth, I tell you, nay, but rather division. 52, for from henceforth there shall be five in one house, divided, three against two, and two, against three. Fifty-three, the father shall be divided against the son, and the son against the father,

Starting point is 11:43:55 the mother against the daughter, and the daughter against the mother-in-law against the daughter-in-law, and the daughter-in-law against her mother-in-law. Horace snatched from his mother, her head adornment, the power, just as Adam struggled with Lilith, so he struggles for power. Nietzsche, inhuman, all too human, expressed the same in very beautiful. words. One may suppose that a mind in which the type of free mind is to ripen and sweeten, that maturity has had its decisive crisis in a great detachment, so that before this time it was just so much the more a fettered spirit and appeared chained forever to its corner and its pillar. What binds it most firmly? What cords are almost unterrible? Amongst here,

Starting point is 11:44:49 human beings of a high and exquisite type it would be duties, that reverence which is suitable for youth, that modesty and tenderness for all the old, honored and valued things, that thankfulness for the earth from which they grew, or the hand which guided them, for the shrine where they learnt to pray, their loftiest moments themselves come to bind them the firmest to obligate them the most permanently. The great detachment comes suddenly for people so bound. Better to die than to live here, thus rings the imperative voice of seduction, and this here, this at home, is all that it the soul has loved until now. A sudden terror and suspicion against that which it is loved, a lightning flash of scorn towards that which is called duty, a rebel

Starting point is 11:45:46 valious, arbitrary, volcanic, impelling desire, for traveling, for strange countries, estrangements, coolness, frigidity, disillusionments, a hatred of love, perhaps a sacrilegious touch, and glanced backwards, there where just now it adored and loved, perhaps a blush of shame over what it has just done, and at the same time an exaltation over having done, done it, an intoxicating internal joyous thrill, in which a victory reveals itself. A victory? Over what? Over whom? An enigmatic, doubtful questioning victory, but the first triumph of such woe and pain is formed the history of the great detachment. It is like a disease which can destroy men, this first eruption of strength and will,

Starting point is 11:46:46 towards self-assertion. The danger lies, as is brilliantly expressed by Nietzsche, in isolation in one's self. Solitude surrounds and embraces him, ever more threatening, ever more constricting, ever more heart strangling, the terrible goddess and matur, Tawakupitinum. The libido taken away from the mother, who is about only reluctantly becomes threatening as a serpent the symbol of death for the relation to the mother must cease must die which itself almost causes man's death in mater siwa cupidinum the idea attains rare almost conscious perfection i do not presume to try to paint in better words than has nietzsche the psychology of the wrench from childhood. Miss Miller furnishes us

Starting point is 11:47:50 with a further reference to a material which has influenced her creation in a more general manner. This is the great Indian epic of Longfellow, the song of Hyawatha. If my readers have had patience to

Starting point is 11:48:06 read thus far, and to reflect upon what they have read, they frequently must have wondered. At the number of times I introduced for comparison such apparently foreign material, and how often I widened the base upon which Miss Miller's creations rest. Doubts must often have arisen, whether it is justifiable to enter into important discussions concerning the psychological foundations of myths, religions, and culture,

Starting point is 11:48:39 in general, on the basis of such scanty suggestions. It might be said that behind the Miller fantasies. Such a thing is scarcely to be found. I need hardly emphasize the fact that I, too, have sometimes been in doubt. I had never read Hawatha until in the course of my work. I came to this part. Hiwatha, a poetical compilation of Indian myths, gives me, however, a justification for all preceding reflections because this epic contains an unusual number of mythologic problems. This fact is probably of great importance for the wealth of suggestions in the Miller fantasies. We are therefore compelled to obtain an insight into this epic. Nawadaha sings the songs of the epic of the Hiwatha, the friend of man.

Starting point is 11:49:38 There he sang of Hiawatha, sang the songs of Hiawatha, sang his wondrous birth and being, how he prayed and how he fasted, how he lived and toiled and suffered, that the tribes of men might prosper, that he might advance his people. The teleological meaning of the hero as that symbolic figure which unites in itself, libido in the form of admiration and adoration, in order to lead to higher sublimations by way of the symbolic bridges of the myths is anticipated here. Thus we become quickly acquainted with Hiawatha as a Savior, and are prepared to hear all that which must be said of a Savior, of his marvelous birth, of his early great deeds, and his sacrifice for his fellow men.

Starting point is 11:50:34 The first song begins with a fragment of evangelism. Gitsha Manita, the Master of Life, tired of the quarrels of his human children, calls his people together and makes known to them the joyous message. I will send a prophet to you, a deliverer of the nations, who shall guide you and shall teach you, who shall toil and suffer with you. if you listen to his counsels, you will multiply and prosper. If his warnings pass unheeded, you will fade away and perish. Gidja Manito the Mighty, the creator of the nations, is represented as he stood erect on the great red pipe-stone quarry.

Starting point is 11:51:22 From his footprints flowed a river, leaped into the light of morning, or the precipice plunging downward, gleamed like Ishgudah, the convent. The water-flowing from his footsteps sufficiently proves the phallic nature of this creator. I refer to the earlier utterances concerning the phallic and fertilizing nature of the horse's foot and the horse's steps, and especially do I recall, Hippocrine and the foot of Pegasus. We meet with the same idea in Psalm 65, 29 to 11. Thou visitest the earth and waterest it. Thou makest it very plenteous. The river of God is full of water.

Starting point is 11:52:10 Thou preparest their corn, for so thou provideest for the earth. Thou waterest her furrows. Thou sendest rain into the little valleys thereof. Thou makest it soft with the drops of rain and blessest the increase of it. Thou crownest the year with thy goodness, and thy paths drop. fathness wherever the fertilizing God steps there is fruitfulness we already have spoken of the symbolic meaning of treading in discussing the nightmares Ghanius passes into the depths splitting the earth with a foot outstretched and Fiorayas another cathonic hero sinks

Starting point is 11:52:55 into the earth which Zeus has opened for him by a stroke of lightning compare with that the above-mentioned vision of a hysterical patient who saw a black horse after a flash of lightning, identity of horses' footstep and flash of lightning. By means of a flash of lightning, heroes were made immortal. Fowls detained the mothers when he stamped his foot. Stamp and descend, stamping, thou rise again. The heroes in the sun-devouring myths, often, stamp it or struggle in the jaws of the monster, thus tore stamped through the ship's bottom

Starting point is 11:53:36 in battle with the monster and went as far as the bottom of the sea. Ceneas concerning kicking as an infantile fantasy, see above, the regression of the libido to the pre-sexual stage makes this preparatory action of treading either a substitution for the coedest fantasy or for the fantasy of re-entrance into the mother's womb. The comparison of water flowing from the footsteps with a comet is a light symbolism for the fructifying moisture, sperma. According to an observation by Humboldt Cosmos, certain South American Indian tribes call the meteor's urine of the stars. Mention is also made of how Gitchie Manito makes fire.

Starting point is 11:54:29 He blows upon a forest so that the trees rubbing upon each other burst into flame. This demon is therefore an excellent libido symbol. He also produced fire. After this prologue in the second song, the hero's previous history is related. The great warrior Mud Jerkiewas, Hawatha's father, has cunningly overcome the great bear,

Starting point is 11:54:57 the terror of the nations and stolen from him the magic belt of wampum a girdle of shells here we meet the motive of the treasure attained with difficulty which the hero rescues from the monster who the bear is is shown by the poet's comparisons mud jukewis strikes the bear on his head after he has robbed him of the treasure with the heavy blow bewildered rose the great bear of the mountains, but his knees beneath him trembled, and he whimpered like a woman. Mudjee Kiwis said irisively to him, else you would not cry and whimper like a miserable woman, but you bear sit here and whimper, and disgrace your tribe by crying, like a wretched show goddaya, like a cowardly old woman. These three comparisons with a woman are to be found near each other on the same page. Mujikiewis has like a true hero,

Starting point is 11:56:03 once more torn life from the jaws of death, from the all-devouring terrible mother. This deed, which, as we have seen, is also represented as a journey to hell. Night journey through the sea, the conquering of the monster from within, signifies at the same time entrance into the mother's womb, a rebirth, the results of which are perceptible also for Mujikiewas, as in the Zossamos vision,

Starting point is 11:56:36 here too, the entering one becomes the breath of the wind or spirit. Mujikijewas becomes the west wind, the fertilizing breath, the father of winds, his sons become the other winds. An intrametsu tells of them and of their love stories, of which I will mention only the courtship of Wobbins, the east wind, because here the erotic wooing of the wind is pictured in an especially beautiful manner. Every morning he sees a beautiful girl in a meadow whom he eagerly courts. Every morning gazing earthward, still the first thing he beheld there was her blue eyes, looking at him two blue lakes among the rushes. The comparison with water is not a matter of secondary importance,

Starting point is 11:57:26 because from wind and water shall man be born anew. And he wooed her with caresses, wooed her with his smile of sunshine, with his flattering words, he wooed her, with his sighing and his singing, gentlest whispers in the branches, soft as music, sweetest odors, etc.

Starting point is 11:57:45 In these anamato poetic verses, the wind's caressing courtship is excellently expressed. The third song, since the previous history of Hawortha's mother. His grandmother, when a maiden, lived in the moon. There she once swung upon a liana, but a jealous lover cut off the liana, and Nacomis, Hawatha's grandmother, fell to earth.

Starting point is 11:58:13 The people who saw her fall downwards thought that she was a shooting star. This marvelous descent of Nekomis is more plainly illustrated by a later passage of this same song. There, little Hawatha asked the grandmother, what is the moon? Nekomis teaches him about it as follows. The moon is the body of a grandmother,

Starting point is 11:58:37 whom a warlike grandson has cast up there in wrath. Hence the moon is the grandmother. In ancient beliefs, the moon is also the gathering place of departed souls, the guardian of seeds, therefore once more a place of the origin of life, of predominantly feminine significance. The remarkable thing is that Nacomis, falling upon the earth, gave birth to a daughter, Winona, subsequently the mother of Hawatha.

Starting point is 11:59:10 The throwing upwards of the mother, and her falling down and bringing forth seems to contain something typical in itself. Thus a story of the 17th century relates that a mad bull threw a pregnant woman as high as a house, and tore open her womb, and the child fell without harm upon the earth. On account of his wonderful birth, this child was considered a hero or doer of miracles,

Starting point is 11:59:37 but he died at an early age. The belief is widespread among lower savages that the sun is feminine and the moon masculine among the Namaquois, a hottentot tribe. The opinion is prevalent that the sun consists of transmissible, bacon. The people who journey on boats draw it down by magic every evening, caught off a suitable piece, and then give it a kick so that it flies up again into the sky. Vites Anthropology 2.342. The infantile nourishment comes from the mother. In the Gnostic fantasies we come across a legend of the origin of man which possibly belongs here.

Starting point is 12:00:25 female archons, bound to the vault of heaven, are unable, on account of its quick rotation to keep their young within them, but let them fall upon the earth from which men arise. Possibly there is here a connection with barbaric midwifery, the letting fall of the Parterian. The assault upon the mother is already introduced with the adventure of Mujicah, and has continued in the violent handling of the grandmother Nekomas, who as a result of the cutting of the liana and the fall downwards seems in some way to have become pregnant. The cutting of the branch, the plucking, we have already recognized as mother incest, see above. That well-known verse, Saxon land, where beautiful maidens grow upon trees, and phrases like

Starting point is 12:01:20 picking cherries in a neighbor's garden, allude to a similar idea. The fall downwards of Nacomus deserves to be compared to a poetical figure in Hina. A star, a star is falling, out of the glittering sky, the star of love. I watch it sink in the depths and die. The leaves and buds are falling from many an apple tree. I've watched the mirthful breezes, embrace them wantonly. Winona later was courted by the caressing west wind and becomes pregnant. Winona, as a young moon goddess, has the beauty of the moonlight.

Starting point is 12:02:00 Nekomis warns her of the dangerous courtship of Mujahikijewas, the West Wind, but Winona allows herself to become infatuated and conceives from the breath of the wind, from the Bena, a sun, our hero. And the West Wind came at evening, found the beautiful Winona, lying there amid the lilies, wooed her with his words, of sweetness, wooed her with his soft caresses, till she bore a son in sorrow, bore a son of love and sorrow. Fertilization through the breath of the spirit is already a well-known precedent for us. The star or comet, plainly belongs to the birth scene as a libido symbol. Nekomis, too, comes to earth as a shooting star.

Starting point is 12:02:49 Murarika's sweet poetic fantasy has devised a similar divine origin. And she who bore me in her womb and gave me food and clothing, she was a maid, a wild brown maid, who looked on men with loathing. She fleered at them, and laughed out loud, and bade no suit or tarry. I'd rather be the wind's own bride, but have a man and marry. Then came the wind, and held her fast, his captive, love enchanted, and lobed by him a married child within her womb was planted. Buddha's marvelous birth story, retold by Sir Edwin Arnold, also shows traces of this. Maya, the queen, dreamed a strange dream, dreamed that a star from heaven, splendid,

Starting point is 12:03:37 six-rate and color, rosy pearl. Where of the token was an elephant, six-tusked and white, as milk of Kamad Huck shot through the void, and shining into her, entered her womb upon the right. During Maya's conception, a wind blows over the land, a wind blew with unknown freshness over lands and seas. After the birth, the four genii of the east, west, south, and north, come to render service as bearers of the palanquin, the coming of the wise men at Christ's birth.

Starting point is 12:04:15 We also find here a distinct reference to the four winds, for the completion of the symbolism there, is to be found in the Buddha myth, as well as in the birth legend of Christ. Besides the impregnation by star and wind, also the fertilization by an animal, here an elephant, which, with its phallic trunk, fulfilled in Maya, the Christian method of fructification through the ear or the head. It is well known that in addition to the dove, the unicorn is also a pro-creative symbol of the logos. Here arises the question why the birth of a hero always had to take place under such strange symbolic circumstances. It might also be imagined that a hero arose from ordinary surroundings and gradually grew out of his inferior environment, perhaps with a thousand troubles and dangers.

Starting point is 12:05:15 and indeed this motive is by no means strange in the hero myth. It might be said that superstition demands strange conditions of birth and generation, but why does it demand them? The answer to this question is that the birth of the hero, as a rule, is not that of an ordinary mortal, but is a rebirth from the mother-spouse. Hence it occurs under mysterious ceremonies. Therefore, in the very beginning, lies the motive of the two mothers of the hero.

Starting point is 12:05:49 As Ronk has shown us through many examples, a hero is often obliged to experience exposure and upbringing by foster parents, and in this manner he acquires the two mothers. A striking example is the relation of Hercules to Hera. In the high Watha epic, Winona dies after the birth, and the comus takes her place.

Starting point is 12:06:15 Maya dies after the birth, and Buddha is given a stepmother. The stepmother is sometimes an animal, the she-wolf of Romulus and Remus, etc. The two-fold mother may be replaced by the motive of two-fold birth, which has attained a lofty significance in the Christian mythology, namely through baptism, which, as we have seen, represents rebirth. Thus man is born not merely, in a commonplace manner, but also born again in a mysterious manner,

Starting point is 12:06:46 by means of which he becomes a participator of the kingdom of God of immortality. Anyone may become a hero in this way, who is generated anew through his own mother, because only through her does he share in immortality. Therefore, it happened that the death of Christ on the cross, which creates universal salvation, was understood as baptism, that is to say as rebirth through the second mother, the mysterious tree of death. Christ says, but I have a baptism to be baptized with, and how am I straightened till it be accomplished? Luke 1250. He interprets his death agony symbolically as birth agony.

Starting point is 12:07:32 The motive of the two mothers suggests the thought of self-rejuvenation and evidently expresses the fulfillment of the wish that it might be possible. for the mother to bear me again. At the same time, applied to the heroes, it means one is a hero who is born again by her who has previously been his mother, that is to say, a hero is he who may again produce himself through his mother. The countless suggestions in the history of the procreation of the heroes indicate the latter formulations. Hi Ratha's father first overpowered the mother under the symbol of the best. there. Then himself becoming a God, he procreates the hero. What Hyarwatha has to do as hero, Nekomas hinted to him in the legend of the origin of the moon. He is forcibly to throw his mother upwards or throw downwards than she would become pregnant by this act of violence

Starting point is 12:08:33 and could bring forth a daughter. This rejuvenated mother would be allotted, according to the Egyptian right as a daughter-wife to this son, God, the father of his mother, for self-reproduction. What action High Wathot takes in this regard we shall see presently? We've already studied the behavior of the pre-Aziatic gods related to Christ. Concerning the pre-existence of Christ, the Gospel of St. John is full of this thought. Thus the speech of John the Baptist, this is he of whom, I said, after me cometh a man which is preferred before me, for he was before me, John 1.30. Also, the beginning of the gospel is full of deep mythologic significance. In the beginning

Starting point is 12:09:23 was the word, and the word was with God, and the word was God. The same was in the beginning with God. Three, all things were made by him, and without him was not anything made that was made. Four, in him, was life, and the life was the light of men. Five, and the light shineth in darkness, and the darkness comprehended it not. Six, there was a man sent from God, whose name was John. Seven, the same came for a witness to bear witness of the light. Eight, he was not that light, but was sent

Starting point is 12:09:56 to bear witness of that light. Nine, that was the true light, which lighteth every man that cometh into the world. This is the proclamation of the reappearing light, the reborn sun, which formerly was and which will be again. In the baptistery, at Pisa, Christ is represented, bringing the tree of life to man. His head is surrounded by a sun halo. Over this relief stand the words in Troitus Solus. Because the one born was his own procreator, the history of his procreation,

Starting point is 12:10:31 is strangely concealed under symbolic events, which are meant to conceal, deny it, hence the extraordinary assertion of the Virgin conception. This is meant to hide the incestuous impregnation, but do not let us forget that this naive assertion plays an unusually important part in the ingenious symbolic bridge, which is to guide the libido out from the incestuous bond to higher and more useful applications, which indicate a new kind of immortality, that is to say, immortal work. The environment of Hiawatha's youth is of importance by the shores of Gitchie Gumi, by the shining big sea water, stood the wig well of Nekoma's, daughter of the moon, Nekoma's. Dark behind it rose the forest, rose the black and gloomy

Starting point is 12:11:28 pine trees, rose the firs with cones upon them, bright before it beat the water, beat the clear and sunny water, beat the shining big sea water. In this environment, Nacomus brought him up. Here she taught him the first words and told him the first fairy tales, and the sounds of the water, and the wood were intermingled, so that the child learned not only to understand man's speech, but also that of nature. At the door, on summer evenings, sat the little Hiawatha,

Starting point is 12:11:59 heard the whispering of the pine trees, heard the lapping of the water, sounds of music, words of wonder, many wawa, said the pine trees, Mudway, al-Shka, said the water. Aywatha hears human speech in the sounds of nature. Thus he understands nature's speech. The wind says wawa,

Starting point is 12:12:20 the cry of the wild goose is wawa. Wawatasee means the small glowworm, which enchants him. Thus the poet paints, most beautifully, the gradual gathering, of external nature into the compass of the subjective and the intimate connection of the primary object to which the first lisping words were applied

Starting point is 12:12:43 and from which the first sounds were derived with the secondary object, the wider nature, which usurps imperceptibly the mother's place, and takes possession of those sounds heard first from the mother, and also of those feelings which we all discover later in ourselves, and all the warm love of mother nature. The later blending, whether pantheistic, philosophic, or aesthetic of the sentimental cultured man with nature,

Starting point is 12:13:14 is looked at retrospectively a re-blending with the mother, who was our primary object, and with whom we truly were once wholly one. Therefore, it is not astonishing when we again see emerging in the poetical speech of a modern philosopher, Carl Joel, the old pictures which symbolized the unity with the mother, illustrated by the confluence of subject and object. In his recent book, Seal Ount Welt, 1912, Joel writes as follows in the chapter called Primal Experience, I lay on the seashore, the shining waters glittering in my dreamy eyes, at a great distance fluttered the soft breeze, throbbing, shimmering, stirring, lulling,

Starting point is 12:14:01 to sleep comes the wave beat to the shore or to the ear. I know not. Distance and nearness become blurred into one, without and within, glide into each other. Nearer and nearer, dearer and more homelike sounds the beating of the waves. Now like a thundering pulse in my head it strikes, and now it beats over my soul, devires it, embraces it, while it itself at the same time floats out like the blue waste of waters, yes, without and within or one. Clistening and foaming, flowing and fanning, and roaring, the entire symphony of the stimuli experience sounds in one tone, all thought becomes one thought, which becomes one with feeling, the world exhales in the soul, and the soul dissolves in the world. Our small life is encircled by a great sleep,

Starting point is 12:14:56 the sleep of our cradle, the sleep of our grave, the sleep of our home from which we forth in the morning to which we again returned in the evening our life but the short journey the interval between the emergence from the original oneness and the sinking back into it. Blue shimmers the infinite sea wherein dreams the jellyfish of the primitive life, toward which without ceasing our thoughts, heart back dimly through eons of existence, for every happening entails a change and a guarantee of the unity of life, at that moment when they are no longer blended together.

Starting point is 12:15:33 In that instant, man lifts his head, blind and dripping from the depths of this stream of experience, from the oneness with the experience, at that moment of parting, when the unity of life, in startled surprise, detaches the change and holds it away from itself as something alien. At this moment of alienation, the aspects of the experience have been substantialized

Starting point is 12:15:57 into subject and object. In that moment, consciousness, is born. Joel paints here in unmistakable symbolism, the confluence of subject and object as the reunion of mother and child. The symbols agree with those of mythology, even in their details. The encircling and devouring motive is distinctly suggested. The sea devouring the sun and giving birth to it anew is already an old acquaintance. The moment of the rise of consciousness, the separation of subject and object is a birth, truly philosophical. Thought hangs with lame wings upon the few great primitive pictures of human speech.

Starting point is 12:16:39 Above the simple, all-surpassing greatness of which no thought can rise, the idea of the jellyfish is not accidental. Once when I was explaining to a patient the maternal significance of water, at this contact with the mother complex, she experienced a very unpleasant feeling. It makes me squirm, she said, as if I touched a jellyfish. Here, too, the same idea, the blessed state of sleep before birth, and after death is, as Joel observed, something like old, shadowy memories of that unsuspecting, thoughtless state of early childhood, whereas yet no opposition disturbed the peaceful flow

Starting point is 12:17:18 of dawning life to which the inner longing always draws us back again and again and from which the act of life must free itself anew with struggle and death so that it may not be doomed to destruction. Long before Joel, an Indian chieftain, had said the same thing in similar words to one of the restless wise men, ah, my brother, you will never learn to know the happiness of thinking nothing and doing nothing. This is next to sleep. This is the most delightful thing there is. Thus we were before birth, thus we shall be after death. We shall see in Hiawatha's later fate how important his early impressions are in his choice of a wife. Huy Watho's first deed was to kill a robuck with his arrow.

Starting point is 12:18:04 Dead he lay there in the forest by the fort across the river. This is typical of Hiawatha's deeds. Whatever he kills, for the most part, lies next to or in the water, sometimes half in the water, half on the land. It seems that this must well be so. The later adventures will teach us why this must must. be so. The buck was no ordinary animal, but a magic one, that is to say, one with an additional unconscious significance. Hywatha made for himself gloves and moccasins from its hide. The gloves

Starting point is 12:18:37 imparted such strength to his arms that he could crumble rocks to dust, and the moccasins had the virtue of the seven-league boots by unwrapping himself. In the buck's skin, he really became a giant. This motive together with the depth of the animal at the fort in the water reveals the fact that the parents are concerned whose gigantic proportions as compared with a child are of great significance in the unconscious. The Toys of Giants is a wish inversion of the infantile fantasy. The dream of an 11-year-old girl expresses it. I am as high as a church steeple, then a policeman comes.

Starting point is 12:19:19 I tell him, if you see anything, I will cut off. your head. The policemen, as the analysis brought out, referred to the father, whose gigantic size was overcompensated by the church steeple and Mexican human sacrifices. The gods were represented by criminals who were slaughtered and flayed in the Coribontes then clothed themselves in the bloody skins in order to illustrate the resurrection of the gods, the snakes casting of his skin as a symbol of rejuvenation. Hawatha has therefore conquered his parents, primarily the mother, although in the form of a male animal, compare the bear of Mujikiva's, and from that comes his giant strength.

Starting point is 12:20:04 He has taken on the parent's skin, and now has himself become a great man. Now he started forth to his first great battle to fight with the father Mujikivas in order to avenge his dead mother, Winona. naturally under this figure of speech hides the thought that he slays the father in order to take possession of the mother. Compare the battle of Gilgamesh with the giant Chum Baba and the ensuing conquest of Ishtar. The father, in the psychological sense, merely represents the personification of the incest prohibition, that is to say, resistance, which defends the mother. Instead of the father, it may be a fearful animal, the great bear, the snake, the dragon, etc.,

Starting point is 12:20:45 which must be fought and overcome. The hero is a hero, because he sees in every difficulty of life, resistance to the forbidden treasure, and fights that resistance with the complete yearning, which strives towards the treasure, attainable with difficulty, or unattainable, the yearning,

Starting point is 12:21:03 which paralyzes and kills the ordinary man. Haywatha's father is Mujaheus, the west wind, the battle therefore takes place in the west, thence came life, impregnation of a known man, thence also came death death of Winona. Hyalatha, therefore, fights the typical battle of the hero for rebirth in the western sea, the battle with the devouring terrible mother, this time in the form of the father.

Starting point is 12:21:28 Mujikiewas, who himself had acquired a divine nature through his conquest of the bear, now is overpowered by his son. Back retreated, Mujikilus, rushing westward or the mountains, stumbling westward down the mountains, three whole days retreated fighting, still pursued by Hawatha to the doorways of the west wind, to the portals of the sunset, to the earth's remotest border, where into the empty spaces, sinks the sun as a flamingo drops into her nest at nightfall. The three days are a stereotype form representing the stay in the sea prison of night, 21st until 24th of December. Christ, too, remained three days in the underworld.

Starting point is 12:22:07 The treasure, difficult to attain, is captured by the hero during this struggle in the west. In this case the father must make a great concession to the son. He gives him divine nature, that very wind nature, the immortality of which alone protected Mudgekiwas from death. He says to his son, I will share my kingdom with you, ruler shall you be henceforward of the northwest wind, Key Wadden, of the home wind the key wadden. That high watha now becomes the ruler of the home wind

Starting point is 12:22:39 has its close parallel in the Gilgamesh. epic where Gilgamesh finally receives the magic herb from the wise old Ut-na-Pish-Tim, who dwells in the west, which brings him safe once more over the sea to his home, but this, when he is home again, is retaken from him by a serpent. When one has slain the father, one can obtain possession of his wife, and when one has conquered the mother, one can free oneself. End of Section 23. Section 24 of Psychology of the Unconscious by Carl Jung.

Starting point is 12:23:27 This Librivox recording is in the public domain. Section 24, Chapter 7, Part 2. On the return journey, Hi Wathar stops at the clever arrow makers, who possesses a lovely daughter, and he named her from the river, from the waterfall he named her, Minnehaha, laughing water.

Starting point is 12:23:56 When Highwatha, in his earliest childhood dreaming, felt the sounds of water and wind, pressed upon his ears, he recognized him these sounds of nature, the speech of his mother, the murmuring pine trees on the shore of the great sea, said Minnie Wawa, And above the murmuring of the winds and the splashing of the water, he found his earliest childhood dreams once again in a woman.

Starting point is 12:24:29 Mini Haha, the laughing water. And the hero, before all others, finds in woman the mother in order to become a child again, and finally to solve the riddle of immortality. The fact that Minnehaha's father is a skillful arrow maker, betrays him as the father of the hero, and the woman he had with him as the mother. The father of the hero is very often a skillful carpenter or other artisan.

Starting point is 12:25:06 According to an Arabian legend, Tara, Abraham's father was a skillful master workman who could carve arrows from any wood, that is to say. In the Arabian form of speech, he was a procreator of splendid sons. Moreover, he was a maker of images of gods, Tabashtar. Agni's father is the maker of the world,

Starting point is 12:25:35 a smith and carpenter, the discoverer of fire boring. Joseph the father of Jesus was also a carter, Parpenter. Likewise, Kiniaris, Adonis's father, who is said to have invented the hammer, the lever, roofing, and mining. Athistus, the father of Hermes, is an artistic masterworkman and sculptor. In fairy tales, the father of the hero is very modestly the traditional woodcutter. These conceptions were also alive in the cult of Osiris. There the divine image was carved out of a tree trunk and then placed within the hollow of the tree.

Starting point is 12:26:24 Fraser Golden Bout Part 4 In Rig Veda, the world was also hewned out of a tree by the world sculptor. The idea that the hero is his own procreater leads to the fact that he is invested with paternal attributes, and reversedly the heroic attributes are given to the father. In Mani, there exists a beautiful union of the motives. He accomplishes his great labors as a religious founder, hides himself for years in a cave.

Starting point is 12:27:03 He dies, is skinned, stuffed and hung up hero. Besides, he is, and a man. artist and has a crippled foot. A similar union of motives is found in Veland, the Smith. Hawatha kept silent about what he saw at the old arrow makers on his return to Nekomas, and he did nothing further to win many ha-ha. But now something happened, which if it were not, in an Indian epoch would rather be sought in the history of a neurosis. Ayahuatha introverted his libido, that is to say, he fell into an extreme resistance against the real sexual demand. Freud. He built a hut for himself in the wood in order to fast there

Starting point is 12:27:58 and to experience dreams and visions. For the first three days, he wandered, as once in his earliest youth, through a forest, and looked at all the animals and plants. Master of life, he cried, desponding, must our lives depend on these things? The question whether our lives must depend upon these things is very strange. It sounds as if life were derived from these things, that is to say from nature in general.

Starting point is 12:28:32 Nature seems suddenly, to have assumed a very strange significance. This phenomenon can be explained only through the fact that a great amount of libido was stored up and now is given to nature. As is well known, men of even dull and prosy minds in the springtime of love suddenly become aware of nature and even make poems about it. But we know that libido prevented from an act

Starting point is 12:29:04 actual way of transference always reverts to an earlier way of transference. Minnehaha, the laughing water, is so clearly an allusion to the mother that the secret yearning of the hero for the mother is powerfully touched. Therefore, without having undertaken anything, he goes home to Nekomas, but there again he is driven away because Minnehaha already stands in his path. He turns therefore even further away into that early youthful period, the tones of which recall many ha-ha, most forcibly to his thoughts, where he learnt to hear the mother's sounds in the sounds of nature. In this very strange revival of the impressions of nature, we recognize a regression to those earliest and strongest nature impressions which stand next to the subsequent

Starting point is 12:30:03 extinguished, even stronger impressions which the child received from the mother. The glamour of this feeling for her is transferred to other objects of the childish environment, father's house, playthings, etc., from which later those magic, blissful feelings proceed, which seem to be peculiar to the earliest childish memories. When therefore High Wathel hides himself in the lap of nature. It is really the mother's womb, and it is to be expected that he will emerge again, newborn, in some form.

Starting point is 12:30:46 Before turning to this new creation, arising from introversion, there is still a further significance of the preceding question to be considered whether life is dependent upon these things. Life may depend on these things. life may depend upon these things in the degree that they serve for nourishment. We must infer in this case that suddenly the question of nutrition came very near the

Starting point is 12:31:16 hero's heart. This possibility will be thoroughly proven in what follows. The question of nutrition indeed enters seriously into consideration, first because regression to the mother. necessarily revives that special path of transference, namely that of nutrition through the mother. As soon as the libido regresses to the pre-sexual stage, there we may expect to see the function of nutrition and its symbols put in place of the sexual function. Vince is derived an essential root of the displacement from below upwards, Freud, because in the pre-sexual stage, the principal value belongs not to the genitals, but to the mouth. Secondly, because the hero fasted, his hunger becomes predominant.

Starting point is 12:32:17 Fasting is as well known, is employed to silence sexuality, also it expresses similar. symbolically the resistance against sexuality translated into the language of the pre-sexual stage. On the fourth day of his fast, the hero ceased to address himself to nature. He lay exhausted, with half-closed eyes upon his couch, sunk deep in dreams, and the picture of extreme introversion. We have already seen that in such circumstances and infantile, internal equivalent for reality appears in the place of external life and reality. This is also the case with high watha, and he saw a youth approaching, dressed in garments,

Starting point is 12:33:12 green and yellow, coming through the purple twilight, through the splendor of the sunset, plumes of green bent o'er his forehead, and his hair was soft and golden. This remarkable apparition reveals himself in the following manner to Hiawatha. From the master of life descending, I the friend of man, Mon Daman, come to warn you and instruct you how by struggle and by labor you shall gain what you have prayed for. Rise up from your bed of branches.

Starting point is 12:33:44 Rise of youth and wrestle with me. Mondamon is the maze, a god who is eaten, arising from Hawatha's introversion. His hunger, taken in a double sense, his longing for the nourishing mother, gives birth from his soul to another hero, the edible maize, the son of the earth mother.

Starting point is 12:34:06 Therefore he again arises at sunset, symbolizing the entrance into the mother, and in the western sunset glow, he begins again, the mystic struggle with the self-created God, the God who has originated entirely from the longing for the nourishing mother. The struggle is again the struggle for liberation from this destructive and yet productive longing. Mondamon is therefore equivalent to the mother, and the struggle with him

Starting point is 12:34:39 means the overpowering and impregnation of the mother. This interpretation is entirely proven by a myth of the Cherokees, who invoke it, the maize, under the name of the old woman, in allusion to a myth that it sprang from the blood of an old woman killed by her disobedient sons. Faint with famine, Hywatha, started from his bed of branches,

Starting point is 12:35:07 from the twilight of his wigwam, forth into the flush of sunset, came and wrestled with Mondamon. At his touch he felt new courage, throbbing in his brain and bosom, felt new life and hope and vigor, run through every nerve and fiber. The battle at sunset with the god of the maze gives Hiawatha new strength, and thus it must be because the fight for the individual depths against the paralyzing longing for the mother gives creative strength to men.

Starting point is 12:35:39 Here indeed is the source of all creation, but it demands heroic courage to fight against these forces and to rest from them the treasure difficult to attain. He who succeeds in this has in truth attained the best. Hawatha wrestles with himself for his creation. The struggle lasts again, the charmed three days, the fourth day just as Mondamon prophesied, Haywatha conquers him, and Mondamon sinks to the ground in death.

Starting point is 12:36:12 As Mondamon previously desired, Hyratha digs his grave in Mother Earth, and soon afterwards from this grave, the young and fresh maize grows for the nourishment of mankind. Concerning the thought of this fragment, we have therein a beautiful parallel to the mystery of Mithra, where first the battle of the hero with his bull occurs. Afterwards Mithra carries in Tranzitis the bull into the cave where he kills him. From this death, all fertility grows, all that is edible. The cave corresponds to the grave.

Starting point is 12:36:53 The same idea is represented in the Christian mysteries, although generally in more beautiful human forms, the soul struggle of Christ in Gassimony, where he struggles with himself in order to complete his work, then the transitus, the carrying of the cross, where he takes upon himself the symbol of the destruction, mother, and therewith takes himself to the sacrificial grave, from which after three days he triumphantly arises. All these ideas express the same fundamental thoughts. Also, the symbol of

Starting point is 12:37:29 eating is not lacking in the Christian mystery. Christ is a God who is eaten in the Lord's supper. His death transforms him into bread and wine, which we partake of in grateful memory of his great deed. The relation of Ogne to the Soma drink and that of Dionysus to wine must not be omitted here. As evident parallel is

Starting point is 12:37:55 Samson's rending of the line and the subsequent inhabitation of the deadline by honeybees, which gives rise to the well-known German riddle. In German, food went from the glutton and sweet from the strong. In the Elyucinian mysteries,

Starting point is 12:38:12 these thoughts seem to have played a role, besides Demeter and Persephone. Iacus is chief god of the Elysinian cult. He was the pure Eternus, the eternal boy, of whom Ovid says the following. In Latin, thou boy eternal, thou most beautiful one seen in the heavens without horns standing with thy virgin head, etc.

Starting point is 12:38:39 In the great Elysinian festival procession, the image of Iacos was carried. It is not easy to say which God is Iacos, possibly a boy, or a newborn son similar to the Etrurian Taggis, who bears the surname the freshly plowed boy, because according to the myth he arose from the furrow of the field behind the peasant who was plowing. This idea shows, unmistakably, the Mondammon motive.

Starting point is 12:39:11 The plow is a plow. well-known phallic meaning, the fur of the field is personified by the Hindus as woman. The psychology of this idea is that of a coitus referred back to the pre-sexual stage, stage of nutrition. The sun is the edible fruit of the field. Iacos passes in part as son of Demeter or of Persephone, also appropriately as consort of Demeter. Hero as procreator of himself, he is also called, in Greek, equals libido also mother libido. He was identified with Dionysus, especially with the Thracian and Dionysus Zagreus, of whom a typical fate of rebirth was related. Hera had goaded the titans against Ligreus, who, assuming many forms sought to escape them, until they finally took him.

Starting point is 12:40:10 when he had taken on the form of a bull. In this form he was killed, Mithra's sacrifice, and dismembered, and the pieces were thrown into a cauldron, but Zeus killed the Titans by lightning, and swallowed the still throbbing heart of Zagreus. Through this act he gave him existence once more, and Zagrius as Iacos again came forth. Yacos carries the torch, the phallic symbol of procreation, as Plato testifies. In the festival procession, the sheaf of corn, the cradle of Iacos, was carried in Latin, mystica, Wanis, Yaqui. The Orphic legend relates that Iacos was brought up by Persephone, when, after three years slumber, in the, in Greek, a winnowing fan used as cradle. He awoke. This statement distinctly suggests the

Starting point is 12:41:07 madamean motive. The 20th of Boa-Dromion, the month Boa-Dromion lasts from about the 5th of September to the 5th of October, is called Iacros in honor of the hero. On the evening of this day, the great torch-like procession took place on the seashore in which the quest and lament of Demeter was represented. The role of Demeter, who seeking her daughter, wanders over the whole earth without food or drink has been taken over by Hawatha in the Indian epic. He turns to all created things without obtaining an answer. As Demeter first learns of her daughter from the subterranean Hacchity, so does Haywatha first find the one sought for Mondamon in the deepest introversion, descent to the mother. Howa Watha produces from himself, Mondamon, as a mother produces the son. The long,

Starting point is 12:42:06 For the mother also includes their producing mother, first devouring, then birth-giving. Concerning the real contents of the mysteries, we learn through the testimony of Bishop Astarius, about 390 AD, the following. Is not there in E. Lusis, the gloomious descent, and the most solemn communion of the Harifant and the priestess between him and her alone? Are the torches not extinguished and does not the vast multitude regard as though salvation, that which takes place between the two in the darkness? That points undoubtedly to a ritual marriage, which was celebrated subterraneously in Mother Earth. The priestess of Demeter seems to be the representative of the earth goddess, perhaps the furrow of the field. The descent into the earth is also the symbol of the mother's womb,

Starting point is 12:43:02 and was a widespread conception under the form of cave worship. Clutarch relates of the magi that they sacrificed to Ah, Ramon, in Greek, in a sunless place. Lucan, lest the magician, Mithrobarzanese, in Greek, descent into a sunless desert place, descend into the bowels of the earth, according to the testimony of Moses of the Koran, the sister fire and the brother spring were worshipped in Armenia in a cave.

Starting point is 12:43:40 Julian gave an account from the Addis legend of a in Greek descent into a cave. From whence Sibelie brings up her son lover, that is to say, gives birth to him. The cave of Christ's birth in Bethlehem. House of bread is said to have been an Addis. A further Elyucinian symbolism is found in the festival of Hierogamos in the form of the mystic chests, which, according to the testimony of Clemens of Alexandria, it may have contained pastries, salt, and fruits.

Starting point is 12:44:16 The synthema confession of the mystic transmitted by Clemens is suggestive in still other directions. I have fasted. I have drunk of the barley drink I've taken from the chest, and after I have labored, I placed it back in the basket and from the basket into the chest. The question as to what lay in the chest is explained in detail by Dietrich. The labor he considers a phallic activity which the mystic has to perform. In fact, representations of the mystic basket are given, wherein lies a phallus surrounded by fruits.

Starting point is 12:44:51 Upon the so-called lava-telletum vase, the sculptures of which are understood to be illucinian ceremonies, it is shown how a mystic caressed the serpent entwining Demeter. The caressing of the fear animal indicates a religious conquering of incest. According to the testimony of Clements of Alexandria, a serpent was in the chest. The serpent in this connection is naturally a phallic nature, the phallus, which is forbidden in relation to the mother. Rota mentions that in the Arhatoforis pastry in the form of phala and serpents were thrown into the cave near the Thesmoforion. This custom was a petition for the bestole of children and harvest.

Starting point is 12:45:40 The snake also plays a large part in initiations under the remarkable title. In Greek, he who achieved divinity through the womb. Clemens observes that the symbol of the symbol of the word. the Sabazios mysteries is, in Greek, He who achieved divinity through the womb, he is a serpent and he was drawn through the womb of those who were being initiated. Through Arnobius we learn, in Latin, the golden serpent is grouted into the breast of the initiates

Starting point is 12:46:15 and is then drawn out through the lowest parts. In the Orphic hymn 52, Bacchus is invoked. by, O fetus, he who is in the vagina or womb, which indicates that the God enters into man as if through the female genitals, according to the testimony of Apolitus, the hierophant in the mystery exclaimed, The revered one has brought forth a holy boy, Brimus, from Brimaux. This Christmas gospel, unto us the son is born, is illustrated especially through the tradition that the Athenians secretly showed to the partakers in the epaptia, the great and wonderful and most perfect epoptic mystery, a moan stalk of wheat. The parallel for the motive

Starting point is 12:47:09 of death and resurrection is the motive of losing and finding. The motive appears in religious rights in exactly the same connection, namely in spring festivities, similar to the Haros Gamos, where the image of the God was hidden and found again. It is an uncanonical tradition that Moses left his father's house when 12 years old to teach mankind. In a similar manner, Christ is lost by his parents, and they find him again as a teacher of wisdom, just as in the Mohammedan legend Moses and Joshua lose the fish, and in his place Chid her, the teacher of wisdom appears like the boy Jesus in the temple. So does the corn god, lost and believed to be dead, suddenly arise again from his mother into renewed youth.

Starting point is 12:48:00 That Christ was laid in the manger, is suggestive of fodder. Robertson therefore places the manger as parallel to the like non. We understand from these accounts why the Elusinian mysteries were for the mystics so rich in comfort for the hope of a better world. A beautiful Elysinian epitaph shows this. Truly a beautiful secret is proclaimed by the blessed God's. Mortality is not a curse, but death is a blessing. The hymn to Demeter in the mysteries also says the same, blessed is he the earth-born man who have seen this, who hath not shared in these divine ceremonies, he hath an unequal fate in the obscure darkness of death. Immortality is inherent.

Starting point is 12:48:47 In the E. Lucinian symbol, in a church song of the 19th century by Samuel Price work we discovered again, the world is yours, Lord Jesus, the world on which we stand, because it is thy world, it cannot perish. Only the wheat, before it comes, up to the light in its fertility, must die in the bosom of the earth, first freed from its own nature. Thou goest, O Lord, our chief to heaven through thy sorrows, and guide him who believe, leaves in thee on the same path. Then take us all equally to share in thy sorrows and kingdoms, guide us through thy gate of death,

Starting point is 12:49:25 bring thy world into the light. Fur-Michus relates concerning the Addis' mysteries in Latin. On a certain night, an image is placed lying down in a litter. There is weeping and lamentations among the people, with beatings of bodies and tears, after a time when they have become exhausted from the lamentations, A light appears, then the priest anoints the throats of all those who were weeping and softly whispered, take courage, O initiates of the redeemed divinity, you shall achieve salvation through your grief. Such parallels show how little human personality and how much divine, that is to say, universally human, is found in the Christ's mystery.

Starting point is 12:50:09 No man is, or indeed ever was a hero, for the hero is a God, and therefore impersonal and generally appellation. to all. Christ is a spirit, as is shown in the very early Christian interpretation, in different places of the earth and in the most varied forms, and in the coloring of various periods, the Savior hero appears as a fruit of the entrance of the libido into the personal maternal depths. The Bakian consecrations represented upon the Farnese relief contain a scene where a mystic wrapped in a mantle, over his head was led to Silen, who holds the Tylenon chalice covered with the cloth. The covering of the head signifies death.

Starting point is 12:50:57 The mystic dies figuratively, like the seed corn, grows again and comes to the corn harvest. Proclus relates that the mystics were buried up to their necks. The Christian Church is a place of religious ceremony, is really nothing but the grave of a hero. Catechones. The believer dissent. into the grave in order to rise from the dead with the hero. That the meaning underlying the church is that of the mother's womb can scarcely be doubted. The symbols of mass are so distinct that the mythology of the sacred act peeps out everywhere.

Starting point is 12:51:32 It is the magic charm of rebirth. The veneration of the holy sepulcher is most plain in this respect. A striking example is the holy sepulchre of Saint Stephano in Bologna. The church itself, a very old polygonal building, consists of the remains of a temple to Isis. The interior contains an artificial spell lyram, a so-called holy sepulchre, into which one creeps through a very little door. After a long sojourn, the believer reappears reborn from this mother's womb. An Etruscan O. Surarium in the Archaeological Museum in Florence is at the same time a statue of Matuta, the goddess of death. The clay figure of the goddess is hollowed within as a receptacle for the ashes.

Starting point is 12:52:21 The representation indicate that Matuta is the mother. Her chair is adorned with Sphinxes as a fitting symbol for the mother of death. Only a few of the further deeds of Hiawatha can interest us here. Amma is the battle with Mishnaama, the Fish King in the Eighth Song. This deserves to be mentioned as a typical battle of the Sun Hero. Misha Nama is a fish monster who dwells at the bottom of the waters. Challenged by Hiawatha to battle, he devours the hero together with his boat. In his wrath, he darted upward, flashing, leaped into the sunshine, opened his great jaws and swallowed both canoe and Hiawatha.

Starting point is 12:53:03 Down into that darksome cavern, plunged the headlong high watha, as a log on some black river shoots and plunges down the rapids, found himself in utter darkness, groped about in helpless wonder, till he felt a great heart beating throbbing in that utter darkness and he smoteed in his anger with his fist the heart of nama felt a mighty king of fishes shudder through each nerve and fibre crosswise then did havatha drag his berth canoe for safety lest from out the jaws of nama in the turmoil and confusion forth he might be hurled and perish it is the typical myth of the work of the hero distributed over the entire world he takes to a boat fights with the sea monsters devoured, he defends himself against being bitten or crushed, resistance or stamping motive, having arrived in the interior of the whale dragon, he seeks the vital organ, cuts off, or in some way destroys. Often the death of the monster occurs as a result of a fire which the hero sequely makes within him. A mysteriously creates in the womb of death, life, the rising sun. Thus dies the fish, which drifts ashore where, with the

Starting point is 12:54:14 assistance of birds. The hero again attains the light of day. The bird in this sense probably means the re-ascent of the sun, the longing of the libido, the rebirth of the phoenix. The longing is very frequently represented by the symbol of hovering. The sun's symbol of the bird rising from the water is etymologically contained in the singing swan. Swan is derived from the root Sven like sun and tone. See the preceding. This act signifies rebirth, and the the bringing forth of life from the mother, and by this means the ultimate destruction of death, which, according to a negro myth, has come into the world through the mistake of an old woman who, at the time of the general casting of skins, for men renewed their youth through casting

Starting point is 12:55:00 their skin like snakes, drew on through absent-mindedness, her old skin instead of a new one, and as a result died. But the effect of such an act could not be of any duration. Again, and again troubles of the Hewer are renewed, always under the symbol of deliverance from the mother. Just as Herra, as the pursuing mother, is the real source of the great deeds of Hercules, so does Nekomis allow Hawatha no rest and raises up new difficulties in his path in form of desperate adventures in which the hero may perhaps conquer, but also perhaps may perish. The libido of mankind is always in advance of his consciousness, unless his libido calls him forth to new dangers,

Starting point is 12:55:47 he sinks into slothal inactivity, or on the other hand childish longing for the mother overcomes him at the summit of his existence, and he allows himself to become pitifully weak, instead of striving with desperate courage towards the highest. The mother becomes the demon, who summons the hero to adventure, and who also places in his path the poisonous serpent,

Starting point is 12:56:09 which will strike him. Thus, Nacomis, in the ninth, song, calls Hiawatha, points with her hand to the west where the sun sets in purple splendor and says to him, Yonder dwells the great pearl feather. Megisoguan, the magician, Manito of wealth and Wampum, guarded by his fiery serpents, guarded by the black pitch water. You can see his fiery serpents, the Kinnah Beek, the great serpents, coiling, playing in the water. This danger lurking in the west is known to mean death, which know when even the mightiest escapes, this magician, as we learn, also

Starting point is 12:56:48 killed the father of Nacomis. Now she sends her son forth to avenge the father, Horace. Through the symbols attributed to the magician, it may easily be recognized what he symbolizes. Snake and water belong to the mother, the snake as a symbol of the repressed longing for the mother, or, in other words, as a symbol of resistance, in circles protectingly and defensively, the maternal rock inhabits the cave, winds itself upwards around the mother tree and guards, the precious hoard, the mysterious treasure, the black Stagian water is like the black muddy spring of Dalcar Nine,

Starting point is 12:57:27 the place where the sun dies and enters into rebirth, the maternal sea of death and night. On his journey, thither Hywatha takes with him the magic oil of Misha Nama, which helps his boat through the waters of death, also a sort of charm for immortality, like the dragon's blood for Siegfried, etc. First, high wathah slays the great serpent of the night journey in the sea over the Stagian waters. It is written. All night long he sailed upon it, sailed upon that sluggish water, covered with its mold of ages,

Starting point is 12:57:59 black with rotting water rushes, rank with flags and leaves of lilies, stagnant, lifeless, dreary dismal, lighted by the shimmering moonlight, and by will of the wist illumined, fires, by ghosts of dead men kindled in their weary night encampments. The description plainly shows the character of a water death, the contents of the water point to an already mentioned motive, that of incoiling and devouring. It is said in the key to dreams of Yagodiba, whoever in dreams surrounds his body with base, creepers or ropes,

Starting point is 12:58:31 with snake skins, threads, or tissues, dies. I refer to the preceding arguments in regard to this, having come into the Westland, the hero challenges the magician to battle. A terrible struggle begins. Highwath is powerless because Megasoguan is invulnerable. At evening, Highwatha retires wounded, despairing, for a while in order to rest, pause to rest beneath the pine tree from whose branches trailed the mosses and whose trunk was coated over with the dead man's moccasin leather,

Starting point is 12:59:03 with the fungus white and yellow. This protecting tree is described as coated. over with the moccas and leather of the dead, the fungus. This investing of the tree with anthropomorphic attributes is also an important right wherever a tree worship prevails, as for example in India, where each village has its sacred tree, which is clothed and in general treated as a human being. The trees are anointed with fragrant water, sprinkled with powder, adorned with garlands and draperies. Just as among men the piercing of the ears was performed as an apotrophic charm against death, so does it occur with the holy tree.

Starting point is 12:59:41 Of all the trees of India, there is none more sacred to the Hindus than the Aswatha, phicus religiosa. It is known to them as Variska Raja, king of trees. Rama, Vishnu, and Mahasvara live in it, and the worship of it is the worship of the triad. Almost every Indian village has an Aswatha, etc. This village, Linden, tree. Well known to us is here clearly characterized as the mother symbol. It contains the three gods. Hence, when Hathwatha retires to rest under the pine tree, it is a dangerous step because he

Starting point is 13:00:18 resigns himself to the mother, whose garment is the garment of death, the devouring mother, as in the whale dragon. The hero also in this situation needs a helpful bird, that is to say, the helpful animals, which represent the benevolent parents. Suddenly, from the bows above him, sang the Mama, the Woodpecker, aim your arrows high watha at the head of Megasug 1, strike the tuft of hair upon it, at their roots the long black

Starting point is 13:00:47 tresses, there alone can he be wounded. Now, amusing to relate, Mama, hurried to his help. It is a peculiar fact that the woodpecker was also the Mama of Romulus and Remus, who put nourishment into the mouths of the twins with his beak. Compare with that the role of the vulture

Starting point is 13:01:04 in Leonardo's dream. The vulture is sacred to Mars, like the woodpecker. With the maternal significance of the woodpecker, the ancient Italian folk superstition agrees that from the tree upon which this bird nested, any nail which has been driven in will soon drop out again. The woodpecker owes his special significance to the circumstance that he hammers holes into trees

Starting point is 13:01:28 to drive nails in as above. It is therefore understandable that he was made much of in the Roman and legend as an old king of the country, a possessor or ruler of the holy tree, the primitive image of the pater familias. An old fable relates how Cersy, the spouse of King Picus, transformed him into the Picus Mardius, the woodpecker. The sorceress is the new creating mother, who has magic influence upon a son-husband. She kills him, transforms him into the soul bird, the unfulfilled wish. Picus was also understood as a woman.

Starting point is 13:02:04 is the wood demon and incubus, as well as the sous-sayer, all of which fully indicate the mother libido. Picus was often placed on a par with Pekumness by the ancients. Pecumness is the insuperable companion of Pileumnus, and both are actually called infantium DE, the gods of little children, especially it was said of Pelumus, that he defended newborn children against the destroying attacks of the wood demon, Sal venus, good at bad mother, the motive of the two mothers. The benevolent bird, I wish, thought of deliverance, which arises from introversion, advises the hero to shoot the magician under the hair which is the only vulnerable spot.

Starting point is 13:02:49 This spot is the ballic point, if one may venture to say so. It is at the top of the head, at the place where the mystic birth from the head takes place, which even today appears in children's sexual theories. Into that Hawatha shoots, one may say very naturally, three arrows, the well-known phallic symbol, and thus kills Naguze Sakwan. Thereupon he steals the magic Wampum armor, which renders him invulnerable means of immortality. He significantly leaves the dead lying in the water because the magician is the fearful mother. On the shore, he left the body, half on land and half in water. In the sand his feet were buried, and his face were buried, and his face,

Starting point is 13:03:33 was in the water. Thus the situation is the same as with the fish king because the monster is the personification of the water of death, which in its turn represents the devouring mother. This great deed of high walthus, where he has vanquished the mother as the death-bringing demon is followed by his marriage with mini-haha. A little fable which the poet has inserted in the later song is noteworthy. An old man is transformed into a youth by crawling through a hollow oak tree. In a 14th song is a description of how I wealth of discover's writing. I limit myself to the description of two hieroglyphic tokens. Gitchi Manito the mighty,

Starting point is 13:04:14 E, the master of life, was painted as an egg, with points projecting through the four winds of the heavens. Everywhere is the great spirit was the meaning of this symbol. The world lies in the egg which encompasses it at every point. It is the cosmic woman with child, the symbol of which Plato as well as the Vedas, has made use of. This mother is like the air, which is everywhere, but air is spirit, the mother of the world is a spirit. Michi Manito the mighty, he the dreadful spirit of evil, as a serpent was depicted, as can a beek the great serpent. But the spirit of evil is fear, is the forbidden

Starting point is 13:04:51 desire, the adversary who opposes not only each individual heroic deed, but life in its struggle for eternal duration as well, and who introduces into our body the poison of of weakness and age through the treacherous bite of the serpent. It is all that is retroaggressive, and as the model of our first world is our mother, all retrogressive tendencies are towards the mother, and therefore are disguised under the incest image. In both these ideas the poet has represented

Starting point is 13:05:20 in mythologic symbols, the libido, arising from the mother, and the libido striving backward towards the mother. There is a description of the 15th song, how Chibai Abos, Hi Ratha's best friend, the amiable player and singer, the embodiment of the joy of life, was enticed by the

Starting point is 13:05:37 evil spirits, into ambush, fell through the ice, and was drowned. High Rother mourns for him so long that he succeeds with the aid of the magician in calling him back again, but the revivified friend is only a spirit, and he becomes master of the land of spirits.

Starting point is 13:05:54 Osiris, Lord of the underworld, the two deos fury, battles again following, and then comes the loss of a second friend, Kawa Sin, the embodiment of physical strength. In the 20th song, Occur, Famine, and the death of many ha-ha, foretold by two taciturned guests from the land of death, and in the 22nd song, Highwatha prepares for a final journey to the Westland.

Starting point is 13:06:19 I'm going, O Nacomis, on a long and distant journey, to the portals of the sunset, to the regions of the home wind, of the northwest wind, Key, Wadden. one long track and trail of splendor down whose stream as down a river westward westward high watha sailed into the fiery sunset sailed into the purple vapors sailed into the dusk of evening thus departed high watha high watha the beloved in the glory of the sunset in the purple mist of evening to the regions of the home wind of the northwest wind quayden to the islands of the blessed to the kingdom of ponema to the land of the hereafter the sun victoriously arising tears itself away from the embrace and clasp from the enveloping room of the sea and sinks again into the maternal sea and to-night the all enveloping and the all reproducing leaving behind in the heights of midday and all its glorious works this image was the first and was profoundly entitled to become the symbolic carrier of human destiny in the morning of life man painfully tears himself loose from the mother from the domestic hearth to rise through battle to his heights not seeing his worst enemy in front of him but bearing him within himself as a deadly longing for the depths with him for drowning in his own source for becoming absorbed into the mother his life is a constant struggle with death a violent and violent and his own source for becoming absorbed into the mother his life is a constant struggle with death a violent and

Starting point is 13:07:45 and transitory delivery from the always-lurking night. This death is no external enemy but a deep personal longing for quiet and for the profound peace of non-existence, for a dreamless sleep in the ebb and flow of the sea of life, even in his highest endeavor for harmony and equilibrium for philosophic depths and artistic enthusiasm. He seeks death in mobility, satiety, and rest. If like Pyrothos, he tarries too long in this place of rest and peace,

Starting point is 13:08:13 He is overcome by torpidity, and the poison of the serpent paralyzes him for all time. If he is to live, he must fight and sacrifice his longing for the past, in order to rise to his own heights, and having reached the noonday heights, he must also sacrifice the love for his own achievements, for he may not loiter. The sun also sacrifices its greatest strength in order to hasten onwards to the fruits of autumn, which are the seeds of immortality, fulfilled in children, in works, imposterous things. in a new order of things, all of which in their turn begin and complete the sun's course over again. The Song of Hiawatha contains, as these extracts show a material which is very well adapted to bring into play, the abundance of ancient symbolic possibilities latent in the human mind, and to stimulate it to the creation of mythologic figures, but the products always contain the same old problems of humanity, which rise again and again in new symbolic disguise from the

Starting point is 13:09:13 shadowy world of the unconscious. Thus, Miss Miller is reminded through the longing of Chihuantable of another mythic cycle which appeared in the form of Vagnos Siegfried, especially is this shown in the passage in Chauantopal's monologue where he

Starting point is 13:09:29 exclaims there is not one who understands me, not one who resembles me, not one who has a soul sister to mine. Miss Miller observes that the sentiment of this passage has the greatest analogy with the feelings which Siegfried experienced for Brunhilde. This analogy causes us to cast a glance at the song of Siegfried,

Starting point is 13:09:50 especially at the relation of Siegfried and Brunhilde. End of Section 24. Section 25 of Psychology of the Unconscious by Carl Jung. This Libra Vox recording is in the public domain. Section 25 Chapter 7 Part 3 This analogy causes us to cast a glance

Starting point is 13:10:24 at the song of Siegfried especially at the relation of Siegfried and Brunhilde. It is a well-recognized fact that Brunhilda, the Valkyr, gives protection to the birth, incestuous, of Siegfried, but while Seekhreed,

Starting point is 13:10:42 But while Sieglinda is the human mother, Brunhilda has the role of spiritual mother, mother Imago. However, unlike Hera, towards Hercules, she is not a pursuer, but benevolent. This sin in which she is an accomplice by means of the help she renders is the reason for her banishment by Wotan. The strange birth of Siegfried,

Starting point is 13:11:12 from the sister-wife distinguishes him as Horace as the reborn son, a reincarnation of the retreating Osiris, Wotan. The birth of the young son, of the hero, results indeed from mankind,

Starting point is 13:11:31 who, however, are merely the human bearers of the cosmic symbolism. Thus the birth is protected by the spirit mother, Hera, Lilith, she sends Sieglanda with the child in her womb, Mary's flight on the night journey on the sea to the east. Onward hasten, turn to the east, O woman, thou cherished, the sublimest hero of the world, in thy sheltering womb.

Starting point is 13:12:04 The motive of dismemberment is found again in the broken sword of Siegmund, which was kept for Siegfried. From the dismemberment, life is pieced together again. The Medea wonder. Just as a smith forges the pieces together, so is the dismembered dead again put together. This comparison is also found in Tomeus of Plato,

Starting point is 13:12:35 the parts of the world, joined together with pegs. In the Rig Veda, 1072, the creator of the world, Bra Manaspati is a smith. Bra Manasbati, as a blacksmith, welded the world together. The sword has the significance of the phallic sun power. Therefore, a sword proceeds from the mouth of the Apocalyptic Christ. That is to say, the procreative fire, the word, or the procreative logos.

Starting point is 13:13:09 In Rigveda, Bra Manaspati is also a prayer word, which possessed an ancient creative significance. And this prayer of the singers expanding from itself became a cow, which was already there before the world, dwelling together in the womb of this god, fostered children of the same keeper are the gods. Rig Veda 1031. The Logos became a cow, that is to say the mother, who is pregnant with the gods. In Christian uncanonical fantasies where the Holy Ghost has feminine significance, we have the well-known motive of the two mothers, the earthly mother Mary, and the spiritual mother, the Holy Ghost.

Starting point is 13:13:58 The transformation of the Logos into the mother is not remarkable in itself, because the origin of the phenomenon fire speech seems to be the mother libido according to the discussion in the earlier chapter. The spiritual is the mother libido. The significance of the sword in the Sanskrit conception, Tejahas, is probably partly determined

Starting point is 13:14:26 by its sharpness, as is shown above in its connection with the libido conception. The motive of, of pursuit, the pursuing Sieglanda, analogous to Leto, is not here bound up with the spiritual mother, but with Wotan, therefore corresponding to the Linos legend, where the father of the wife is also the pursuer. Wotan is also the father of Brunhilde. Brunhilda stands in a peculiar relation to Wotan. Brunhilda says to Wotan, Thouin, Hilda, says to Wotan, Thouin, Thou

Starting point is 13:15:05 speakest to the will of Wotan by telling me what thou wishest. Who am I, were I not thy will? Wotan, I take counsel only with myself when I speak with thee. Brunhilde is also somewhat the angel of the face, that creative will or word, emanating from God also the Logos, which became the child-bearing woman. God created the world through His word, that is to say his mother the woman who is to bring him forth again he lays his own egg this peculiar conception it seems to me can be explained by assuming that the libido overflowing into speech thought has preserved its sexual character to an extraordinary degree as a result of the inherent inertia in this way the word had to execute and fulfil all that was denied to the sexual wish namely the return into the mother in order to attain eternal duration the word fulfils this wish by itself becoming the daughter the wife the mother of the god who brings him forth anew wagner has this idea vaguely in his mind in wotan's lament over brunhilde none as she knew my inmost thought none knew the source of my will

Starting point is 13:16:39 as she. She herself was the creating womb of my wish, and so now she is broken the blessed union. Brunhildes' sin is the favoring of Siegmund, but behind this lies incest. This is projected into the brother-sister relation of Siegmund and Sieglinda, in reality and archaically expressed. Wotan, the father, has entered into his self-created daughter in order to rejuvenate himself. But this fact must, of course, be veiled. Wotan is rightly indignant with Brunhilda, for she has taken the ISIS role, and through the birth of the son has deprived the old man of his power. The first attack of the death serpent in the form of the son, Siegmund, Wotan has repelled.

Starting point is 13:17:36 He has broken Siegmund's sword, but Siegmund rises again in a grandson. This inevitable fate is always helped by the woman, hence the wrath of Wotan. At Siegfried's birth, Sieglinda dies as is proper. The foster mother is apparently not a woman, but a catholic god, a crippled dwarf who belongs to that tribe, which renounces love. The Egyptian god of the underworld, the crippled shadow of Osiris, who celebrated a melancholy resurrection in the sexless semi-ape Harpocrates, is the tutor of Horace, who has to avenge the death of his father. Meanwhile, Brunhilda sleeps the enchanted sleep like a hyros gamos upon a mountain, where Wotan has put her to sleep with the magic thorn, Etta. surrounded by the flames of Wotan's fire, equal to libido, which wards off everyone.

Starting point is 13:18:42 But Mime becomes Siegfried's enemy and wills his death through Fafner. Here Mime's dynamic nature is revealed. He is a masculine representation of the terrible mother, also a foster mother of demoniac nature, who places the poisonous worm, typhon, in her sons, oruses, path. Siegfried's longing for the mother drives him away from mine, and his travels begin with the mother of death, and lead through vanquishing the terrible mother to the woman. Siegfried, off with the imp, I ne'er would see him more. Might I but know what my mother was like,

Starting point is 13:19:24 that will my thought never tell me? Her eyes, tender light, surely did shine, like the soft eyes of the Doe. Siegfried decides to separate from the demon, which was the mother in the past, and he gropes forward with the longing directed towards the mother. Nature acquires a hidden maternal significance for him, Doe. In the tones of nature, he discovers a suggestion of the maternal voice and the maternal language. Siegfried, Thou gracious birdling, strange art thou to me.

Starting point is 13:20:02 Dost thou in the wood here dwell? Ah, with that I could take thy meaning, thy song something would say, perchance, of my loving mother. This psychology we've already encountered in Hiawatha, by means of his dialogue, with the bird, bird-like wind and arrow, represents the wish, the winged longing, seek free entices Fafner from the cave. His desires to turn back to the mother and the catholic demon, the cave-dwelling terror of the woods appears. Fafner is the protector of the treasure. In his cave lies the hoard, the source of life and power. The mother possesses the libido of the sun, and jealously does she guard it.

Starting point is 13:20:53 Translated into psychological language, this means the positive transference succeeds only through the release of the libido. from the mother Imago, the incestuous object in general. Only in this manner is it possible to gain one's libido, the incomparable treasure, and this requires a mighty struggle, the whole battle of adaptation. The Siegfried legend has abundantly described the outcome of this battle with Fauffner. According to the Eta, Siegfried eats Fauffner's heart, the seat of life. He wins the magic. cap, through whose power, all Berwick had changed himself into a serpent. This refers to the motive of

Starting point is 13:21:40 casting the skin, rejuvenation. By means of the magic cap, one can vanish and assume different shapes. The vanishing probably refers to dying and to the invisible presence, that is, existence, in the mother's womb. A luck bringing cap, amniotic covering the newborn, child occasionally wears over his head the call. Moreover, Siegfried drinks the dragon's blood, which makes it possible for him to understand the language of birds, and consequently he enters into a peculiar relation with nature, a dominating position, the result of his knowledge, and finally wins the treasure. Hort is a medieval and old high German word with the meaning of collected and guarded treasure, Gothic

Starting point is 13:22:34 Hazda, old Scandinavian HAD, Germanic Hazda from pre-Germanic Huzdo for Qud-tho, the concealed. Kluge, as to this the Greek, Neth-Though,

Starting point is 13:22:48 equals to hide, to conceal, also Hutt, to guard, English, Hyde, Germanic root, HUD, from Indo-Germanic Kuth, questionable, to Greek, Nethau and Nathos, cavity, feminine genitals.

Starting point is 13:23:07 Prelwitz, two, traces Gothic Hudd's, Anglo-Saxon Hyde, English Hyde and Horde to Greek, Nethu, Whitley-Stokes, traces English-Hide, Anglo-Saxon-Hiden, New High German, Hutta, Latin Kudo, equals helmet, Sanskrit, Kuhara, cave, to primitive Celtic Kudo,

Starting point is 13:23:30 equals concealment, Latin occultatio. The assumption of Clugue is also supported in other directions, namely from the point of view of the primitive idea. There exists in Athens a sacred place, a Taminos of G, with a surname Olympia. Here the ground is torn open for about a yard in wit, and they say after the flood at the time of Ducalion, that the water receded here, and every year they throw into the fissure wheat meal, kneaded with honey.

Starting point is 13:24:09 We have observed previously that among the Artaforian pastry in the form of snakes and fowlite, was thrown into a crevice in the earth. This was mentioned in connection with the ceremonies of fertilizing the earth. We have touched slightly already upon the sacrifice in the earth crevice among the vatschandes the flood of death has passed characteristically into the crevice of the earth that is back into the mother again because from the mother the universal great death has come in the first place the flood is simply the counterpart of the vivifying and all-producing water in greek ocean who arose to be the producer of all One sacrifices the honey cake to the mother so that she may spare one from death. Thus every year in Rome, a gold sacrifice was thrown into the Lachus Curteus,

Starting point is 13:25:10 into the former fissure in the earth, which could only be closed through the sacrificial death of Curteus. He was the typical hero, who has journeyed into the underworld, in order to conquer the danger threatening the Roman state from the opening, of the abyss, Caneus, amphiarros, in the amphiaryan of oropos, those healed through the temple incubation through their gifts of gold into the sacred well, of which Pa Sanias says, if anyone is healed of a sickness through a saying of the oracle, then it is customary to throw a silver or gold coin into the well, because here Amphiarros has ascended as a god. It is probable that this oropic well is also the place of his katabasis descent into the lower world.

Starting point is 13:26:06 There were many entrances into Hades in antiquity, thus near Illusis. There was an abyss, through which Iodonius passed up and down when he kidnapped Cora. Dragon and maiden, the libido overcome by resistance, life replaced by death. There were crevices in the rocks through which souls could ascend to the upper world. Behind the temple of Cothonia, in Hermione lay a sacred district of Pluto, with a ravine through which Hercules had brought up Cerberus. In addition, there was an Akaruzian lake. This ravine was therefore the entrance to the place where death was conquered.

Starting point is 13:26:50 The lake also belongs here, as a further mother-wezian lake. symbol, four symbols appear massed together as they are surrogates, and therefore do not afford the same satisfaction of desire as accorded by reality, so that the unsatisfied remnant of the libido must seek still further symbolic outlets. The ravine in the Areopagus in Athens was considered the seat of inhabitants of the lower world. An old Grecian custom suggests a similar idea. Girls were sent into a cavern where a poisonous snake dwelt as a test of virginity. If they were bitten by the snake, it was a token that they were no longer chased. We find the same motive again in the Roman legend of St. Sylvester at the end of the 5th century. In Latin, there was

Starting point is 13:27:46 a huge dragon on Mount Tarpeius where the Capitolium stands, once a month with sacrilegious maidens, the priest descended 365 steps into the hell of this dragon carrying the exputory offerings of food for the dragon. Then the dragon suddenly and unexpectedly arose, and though he did not come out, he poisoned the air with his breath. Thus came the mortality of man and the deepest sorrow for the death of the children. When for the defense of truth, St. Sylvester had had a conflict with a heathen. It came to this that the heathen said Sylvester, go down to the dragon, and in the name of thy God make him desist from the killing of mankind. St. Peter appeared to Sylvester in a dream, and advised him to close his door to the underworld

Starting point is 13:28:37 with chains, according to the model in Revelation chapter 20. 1. And I saw an angel come down from heaven, having the key of the bottomless pit, and the great chain in his hand. Two, and he laid heart. old on the dragon, that old serpent, which is the devil and Satan, and bound him a thousand years. Three, and cast him into the bottomless pit, and shut him up and set a seal upon him. The anonymous author of a writing,

Starting point is 13:29:11 de pro-Messionibus, of the beginning of the fifth century, mentions a very similar legend in Latin. Near the city of Rome, there was a certain cavern in which appeared a dragon of remarkable size, mechanically produced, brandishing a sword in his mouth, his eyes glittering like gems, fearful and terrible. Hither came virgins every year devoted to this service, adorned with flowers, who were given to him in sacrifice. Bringing these gifts, they unknowingly descended the steps to a point where with diabolical cunning, the dragon was suspended, striking those who came a blow with the sword,

Starting point is 13:29:53 so that the innocent blood was shed. Now there was a certain monk who, on account of his good deeds, was well known to Stilico, the patrician. He killed this dragon as follows. He examined each separate step carefully, both with a rod and his own hand, until discovering the false step. He exposed the diabolical fraud. Then jumping over this step, he went down and killed the dragon, cutting him to pieces,

Starting point is 13:30:21 demonstrating that one who could be destroyed by human hand could not be a divinity. The hero battling with the dragon has much in common with the dragon, and also he takes over his qualities, for example, invulnerability. As the footnotes show, the similarity is carried still further, sparkling eyes, sword in his mouth. Translated psychologically, the dragon is merely the sun's repressed longing, striving towards the mother. Therefore the son is the dragon as even Christ is identified with the serpent, which, once upon a time, Similia Similibus, had controlled the snake plague in the wilderness,

Starting point is 13:31:04 John 3.14. As a serpent, he is to be crucified, that is to say, as one striving backwards towards the mother, he must die hanging or suspended on the mother tree. Christ and the dragon of the Antichrist are in the closest contact in the history of their appearance and their cosmic meaning. Compare Buisset, the Antichrist. The legend of the dragon concealed in the Antichrist myth belongs to the life of the hero and therefore is immortal. In none of the newer forms of myth are the pairs of opposite so perceptibly near as in that of Christ and Antichrist.

Starting point is 13:31:44 I refer to the remarkable psychological description of this problem in Marischowski's romance, Leonardo da Vinci, that the dragon is only an artifice, is a useful and delightfully rationalistic conceit, which is most significant for that period. In this way, the dismal gods were effectually vulgarized. The schizophrenic insane readily make use of this mechanism in order to depreciate efficient personalities. One often hears the stereotyped lament. It is all a play, artificial, made up, etc. A dream of a schizophrenic is most significant.

Starting point is 13:32:26 He is sitting in a dark room, which has only a single small window through which he can see the sky. The sun and moon appear, but they are only made artificially from oil paper. Denial of the delineal deleterious incest influence the descent of the three hundred and sixty-five steps refers to the sun's course to the cavern of death and rebirth that this cavern actually stands in a relation to the subterranean mother of death can be shown by a note in malales the historian of antioch who relates that diocletian consecrated there a cryptu hecatee to which one descends by three hundred and sixty-five steps

Starting point is 13:33:10 cave mysteries seemed to have been celebrated for hecatee in samothrace as well the serpent also played a great part as a regular symbolic attribute in the service of hecatee the mysteries of hecatee flourished in rome towards the end of the fourth century so that the two foregoing legends might indeed relate to her cult hecatee is a real spectral goddess of night and phantoms amar she is represented as writing and in Hesiod occurs as the patron of writers. She sends the horrible nocturnal fear, phantom, the impusa, of whom Aristophanes says that she appears enclosed in a bladder swollen with blood. According to Labanius, the mother of Aynchinese is also called impusa, for the reason that out of dark places she rushes on children and women. Impusa, like Hecaddy, has peculiar feet.

Starting point is 13:34:08 One foot is made of brass, the other of ass dung. Hecatee has snake-like feet, which, as in the triple form ascribed to Hecatee, points to her phallic libido nature. In Tralls, Hecatee appears next to Priapus. There is also a Hecatee Aphrodisius. Her symbols are the key, the whip, the snake, the dagger, and the torch. As mother of death dogs accompany her, the significance of which we have previously discussed, at length. As guardian of the door of Hades and as goddess of dogs, she is a three-fold form and really identified with Cerberus. Thus Hercules, in bringing up Cerberus, brings the

Starting point is 13:34:51 conquered mother of death into the upper world. As Spirit Mother, Moon, she sends madness, lunacy. This mythical observation states that the mother sends madness, by far the majority of the cases of insanity, consist in fact, in the domination of. of the individual by the material of the incest fantasy. In the mysteries of Cerberus, a rod, called in Greek, white-leaved, was broken off. This rod protected the purity of virgins and caused anyone who touched the plant to become insane. We recognize in this the motive of the sacred tree, which as mother must not be touched, an act which only an insane person would commit.

Starting point is 13:35:36 Hecatee as nightmare appears in the form of impusa in a vampire role or as lamia as devourer of men, perhaps also in that more beautiful guise, the bride of Corinth. She is the mother of all charms and witches, the patron of Medea, because the power of the terrible mother, is magical and irresistible, working upward from the unconscious. In Greek syncretism, she plays. a very significant role. She is confused with Artemis, who also has the surname in Greek, far-shooting Hecatee, the one striking at a distance, or striking according to her will,

Starting point is 13:36:21 in which we recognize again her superior power. Artemis is the huntress with hounds, and so Hecati, through confusion with her, becomes, in Greek, the wild nocturnal Huntress. God, as Huntsman, see above, she has her name in common with Apollo, in Greek, far shooting, the far darting. From the standpoint of the libido theory, this connection is easily understandable because Apollo merely symbolizes the more positive side of the same amount of libido. The confusion of Hecatee with Brimo, as subterranean mother, is understandable, also with Persephone and Rea, the primitive all-mother. Intelligible through the maternal significance is the confusion with Elythea, the midwife.

Starting point is 13:37:20 Hecady is also the direct goddess of birds. In Greek, goddess of birth, the multiplier of cattle and goddess of marriage. Hecate orphically occupies the center of the world as Aphrodite and Gaia, even as the world soul in general. On a carved gem, she is represented, carrying the cross on her head. The beam on which the criminal was scourged is called, in Greek, Hacchiti. To her as to the Roman trivia, the triple roads or shide-veg, forked road or crossways, were dedicated, and where roads branch off or unite, sacrifices of dogs were brought her.

Starting point is 13:38:05 There the bodies of the executed were thrown, the sacrifice occurs at the point of crossing. Etymologically, Shida, sheath, for example, sword sheath, sheath for watershed, and sheath for vagina, is identical with Shiden to split or to separate. The meaning of a sacrifice at this place would therefore be as follows to offer something to the mother at the place of junction or at the fish. Compare the sacrifice to the catholic gods in the abyss, the taminos of gay, the abyss and the well, are easily understood as the gates of life and death, past which every one gladly creeps, faust, and sacrifices there his obelus or his, in Greek, sacrificial cakes offered to the gods instead of his body, just as Hercules soothed Cerberus with the honeycakes, compared with this the mythical significance of the dog.

Starting point is 13:39:09 Thus the crevice at Delphi, with the spring Castalia, was the seat of the catholic dragon, Python, who was conquered by the sun hero Apollo. Python, incited by Hera, pursued Leta, pregnant with Apollo, but she, on the floating island of Delos, nocturnal journey, on the sea, gave birth to her child, who later slew the python, that is to say, conquered in it the spirit mother. In Hieropolis, Odessa, the temple was erected above the crevice through which the flood had poured out, and in Jerusalem, the foundation stone of the temple covered the great abyss, just as Christian churches are frequently built over caves,

Starting point is 13:39:52 grottoes, wells, etc. In the Mithra grotto and all the other sacred caves up to the Christian catacombs, which owe their significance, not to the legendary persecutions, but to the worship of the dead, we come across the same fundamental motive. The burial of the dead in a holy place, in the garden of the dead, in cloister's, crypts, etc., is restitution to the mother, with a certain hope of resurrection by which such burial is rightfully rewarded. The animal of death which dwells in the cave had to be soothed in early times through human sacrifices, later with natural gifts. Therefore, the attic custom gives to the dead the offering to pacify the dog of hell,

Starting point is 13:40:46 the three-headed monster at the gate of the underworld. A more recent elaboration of the natural gifts seems to be the obelisk for Karan, who is therefore designated by Rhoda as the second Cerberus corresponding to the Egyptian dog-faced God Anubis. Dog and serpent of the underworld dragon are likewise identical. In the tragedies, the Orinias are serpents as well as dogs. The Serpents Tycon and Akhidna are parents of the serpents, Hydra, the dragon of the Hesperides, and Gorgo. and of the dog, serberus, ortherus, skilla. Serpents and dogs are also protectors of the treasure.

Starting point is 13:41:32 The catholic god was probably always a serpent dwelling in a cave and was fed with, in Greek, ritual, sacrificial food offered to the gods. In the Eslopiadian of the later period, the sacred serpents were scarcely visible, meaning that they probably existed only figuratively. Nothing was left but the hole in which the snake was said to dwell. There, the, in Greek, ritual sacrificial food offered to the gods were placed. Later, the obelisk was thrown in.

Starting point is 13:42:08 The sacred cavern in the temple of Coates consisted of a rectangular pit upon which was laid a stone lid with a square hole. This arrangement serves the purpose of a treasure house. snake hole have become a slit for money, a sacrificial box, and the cave have become a treasure, that this development, which Herzog traces, agrees excellently with the actual condition, is shown by a discovery in the temple of Escalapius and Hygia in Ptolemaeus. An in-coiled granite snake with arched neck was found. In the middle of the coil is seen a narrow slit, polished by usage just.

Starting point is 13:42:51 large enough to allow a coin of four centimeters diameter at most to fall through. At the side are holes for handles to lift the heavy pieces, the under half of which is used as a cover. Herzogibit, page 212. The serpent as protector of the hoard now lies on the treasure house. The fear of the maternal womb of death has become the guardian of the treasure of life, that the snake in this connection is really a symbol of death, that is to say, of the dead libido, results from the fact that the souls of the dead,

Starting point is 13:43:27 like the catholic gods, appear as serpents, as dwellers in the kingdom of the mother of death. This development of symbol allows us to recognize easily the transitions of the originally, very primitive significance of the crevice in the earth as mother to the meaning of treasure house, and can therefore support the etymology of Hort, hoard treasure, as suggested by Kluge. In Greek, means the innermost womb of the earth, Hades, or, as Kluge adds, is of similar meaning, cavity or womb.

Starting point is 13:44:05 Prowicz does not mention this connection. Fick, however, compares New High German Hort, gothic-husd to Armenian Kuzd, abdomen, church, Slovenian, Sista, Vedic, Coastha abdomen from the Indo-Germanic root. Kausto equals viscera, lower abdomen, room, storeroom. Praewitz compares certain Greek words equal to urinary bladder, bag, purse, Sanskrit kuserus, equal cavity of the loins,

Starting point is 13:44:39 then other Greek terms for cavity or vault, little chest, and then I'm pregnant. Hear from other Greek words, cave, hole, cup, depression under the eye, swelling, wave, billowed, power, force, lord, old Iranian, Kaur, Kaur, equal hero, Sanskrit, hyphen S, equal strong hero. The fundamental Indo-Germanic roots are Kivode equal to swell to be strong, from that the above-mentioned Greek words in Latin, words, interpreted as hollow, vaulted, cavity, hole, cavity enclosure, cage, scene, and assembly, cavity opening, enclosure, stall, swell participle, swelling, pregnant, Sanskrit, swelling, strong, powerful hero. The treasure which the hero fetches from the dark cavern is swelling life. It is himself the hero, newborn, from the anxiety of pregnancy, and the birth throws.

Starting point is 13:45:54 Thus, the Hindu firebringer is called Matarikvon, meaning the one swelling in the mother. The hero striving towards the mother is the dragon, and when he separates from the mother, he becomes the conqueror of the dragon. This train of thought, which we have already hinted at previously in Christ and Antichrist, may be traced even into the details of Christian facts. There is a series of medieval pictures in which the communion cup contains a dragon, a snake, or some sort of small animal. The cup is the receptacle, the maternal womb, of the God resurrected in the line.

Starting point is 13:46:32 The cup is the cavern where the serpent dwells, the God who sheds his skin in the state of metamorphosis. For Christ is also the serpent. These symbols are used in an obscure connection in 1st Corinthians, verse 10. all rites of the Jews who were all baptized into Moses in the cloud and in the sea also reborn, and did it all drink the same spiritual drink, for they drank of that spiritual rock that followed them, and that rock was Christ. They drank from the mother, the generative rock, birth from the rock,

Starting point is 13:47:07 the milk of rejuvenation, the meat of immortality, and this rock was Christ. Here identified with the mother because he is the symbolic representative. of the mother libido. When we drink from the cup, then we drink from the mother's breast, immortality, and everlasting salvation. Paul wrote of the Jews that they ate and then rose up to dance and to indulge in fornication, and then 23,000 of them were swept off by the plague of serpents. The remedy for the survivors, however, was the sight of a serpent hanging on a pole. From it was derive the cure. The cup of blessing which we bless is not the communion of the blood of Christ. The bread which we break is it not the communion of the body of Christ? For we being many are one

Starting point is 13:47:57 bread and one body, for we are all partakers of one bread. First Corinthians 10, 16, 17. Bread and wine are the body and the blood of Christ, the food of the immortals who are brothers with Christ, and Greek word for those who come from the same womb. We who are reborn again from the mother are all heroes together with Christ and enjoy immortal food. As with the Jews, so too with the Christians. There is imminent danger of unworthy partaking for this mystery, which is very closely related psychologically with the subterranean Hieros Gamos of Elusis involves a mysterious union of man

Starting point is 13:48:38 in a spiritual sense, which was constantly misunderstood by the profane, and was re-translated into his language, where mystery is equivalent to orgy and secrecy to vice. A very interesting blasphemer and sectarian at the beginning of the 19th century named Unter Nahruir has made the following comment on the Last Supper, the communion of the devil is in this brothel. All they sacrifice here, they sacrifice to the and not to God. There they have the devil's cup and the devil's dish. There they have sucked the head of the snake. There they have fed upon the iniquitous bread and drunken the wine of wickedness. Unter-na-her is an adherent or a forerunner of the theory of living one's own nature. He dreams of himself

Starting point is 13:49:30 as a sort of pre-apid divinity. He says of himself, black-haired, very charming and handsome and countenance, and everyone enjoys listening to the unaccount of the amiable speeches which come from my mouth, therefore the maids love thee. He preaches the cult of nakedness. He fools and blind men, behold God has created man in his image as male and female, and has blessed them instead, be fruitful and multiply, and fill the earth, and make it subject to thee. Therefore, he is given the greatest honor to these poor members, and has placed them naked in the garden, etc. Now are the fig leaves on the covering? removed because thou hast turned to the Lord, for the Lord is the Spirit, and where the Spirit of the Lord

Starting point is 13:50:11 is, there is freedom. There the clearness of the Lord is mirrored with uncovered countenance. This is precious before God, and this is the glory of the Lord, and the adornment of our God, when you stand in the image and honor of your God, as God created you naked and not ashamed. Who can ever pray sufficiently in the sons and daughters of the living God, those parts of the body which are destined to procreate. In the lap of the daughters of Jerusalem is the gate of the Lord, and the just will go into the temple there, to the altar, and in the lap of the sons of the living God is the water pipe of the upper part,

Starting point is 13:50:48 which is a tube like a rod to measure the temple and altar, and under the water tube the sacred stones are placed as a sign and testimony of the Lord, who has taken to himself the seed of Abraham, out of the seeds in the chamber of the mother. God creates a man with his hands as an image of himself. Then the mother house and the mother chamber is opened in the daughters of the living God. God himself brings forth a child through them.

Starting point is 13:51:12 Thus God creates children from the stones, for the seed comes from the stones. End of Section 25. Section 26 of Psychology of the Unconscious by Carl Jung. This Librevox recording is in the public. Domain. Section 26, Chapter 7, Part 4. History teaches in manifold examples how the religious mysteries are liable to change suddenly into sexual orgies, because they have originated from an overvaluation of the orgy. It is characteristic that this priapic divinity returns again to the old symbol of the snake, which in the mystery enters into the faithful fertilizing

Starting point is 13:52:14 and spiritualizing them, although it originally possessed a phallic significance. In the mysteries of the ophites, the festival was really celebrated with serpents, in which the animals were even kissed. Compared the caressing of the snake of Demeter in the E. Lucinian mysteries. In the sexual orgies of the modern Christian sects, the phallic kiss plays a very important role. Unter Nahrer was an uncultivated, crazy peasant, and it is unlikely that the orphitic religious ceremonies were known to him. The phallic significance is expressed negatively, or mysteriously, through the serpent, which always points to a secret related thought. This related thought connects with the mother. Thus in a dream, a patient found the following imagery,

Starting point is 13:53:15 a serpent shot out from a moist cave, and bit the dreamer in the region of the genitals. This dream took place at the instant when the patient was convinced of the truth of the analysis and began to free himself from the bond of his mother complex. The meaning is, I am convinced that I am inspired and poisoned by the mother. The contrary manner of expression is characteristic of the dream.

Starting point is 13:53:46 At the moment when he felt the impulse to go forwards, he perceived the attachment to the mother. Another patient had the following dream during a relapse in which the libido was again wholly introverted for a time. She was entirely filled within by a great snake Only one end of the tail Peeped out from her arm She wanted to seize it, but it escaped her.

Starting point is 13:54:15 A patient with a very strong introversion catatonic state complained to me that a snake was stuck in her throat. This symbolism is also used by Nietzsche in the vision of the shepherd and the snake. And verily what I saw was like nothing I ever saw before. I saw a young shepherd, writhing, choking, twitching with a convulsed face, from whose mouth hung

Starting point is 13:54:43 a black, heavy serpent. Did I ever see so much disgust and pallid fear upon a countenance? Might he have been sleeping and the snake crept into his mouth? There it bit him fast. My hand tore at the serpent, and tore in vain. I failed to tear the serpent out of his mouth. Then there cried out of me, bite, bite, its head off, bite, I exclaimed, all my horror, my hate, my disgust, my compassion, all the good and bad, cried out from me in one voice. Ye, intrepid ones around me saw for me the riddle, which I saw, make clear to me the vision of the lonesomest one, for it was a vision and a prophecy. What did then I behold? I behold, old in parable, and who is it who is still to come?

Starting point is 13:55:40 Who is the shepherd into whose mouth, crept the snake? Who is the man into whose throat? All the heaviness and the blackest would creep. But the shepherd bit, as my cry, had told him he bit with a huge bite. Far away did he spit the head of the serpent and sprang up. No longer shepherd, no longer man, a transfigured being, and illuminated being who laughed. Never yet on earth did a man laugh as he laughed.

Starting point is 13:56:12 Oh, my brethren, I heard a laugh which was no human laughter, and now a thirst consummeth me, a longing that is never allayed. My longing for this laugh eats into me. Oh, how can I suffer still to live, and how now can I bear to die? The snake represents the introverting libido, through introversion, one is fertilized, inspired, regenerated, and reborn from the God.

Starting point is 13:56:41 In Hindu philosophy, this idea of creative intellectual activity has even cosmogenic significance. The unknown original creator of all things is, according to Rigveda 10-121, Prajapati, the Lord of Creation. In the various Brahmas, his cosmogenic activity was depicted. in the following manner. Project Patti desired, I will procreate myself, I will be manifold. He performed tapus.

Starting point is 13:57:13 After he had performed tapas, he created these worlds. The strange conception of tapus is to be translated, according to Dusen, as he heated himself with his own heat, with the sense of he brooded, he hatched. Here the hatcher and the hatched are not two but one, and the same identical being. As Hiranyagaba, Brajapati is the egg produced from himself,

Starting point is 13:57:42 the world egg from which he hatches himself, he creeps into himself, he becomes his own uterus, becomes pregnant with himself, in order to give birth to the world of multiplicity. Thus, Prajapati, through the way of introversion, changed into something new, the multiplicity of the world.

Starting point is 13:58:02 It is of a spitz. special interest to note how the most remote things come into contact ducin observes in the degree that the conception of tapas heat becomes in hot india the symbol of exertion and distressed the tapo atabayata began to assume the meaning of self-castigation and became related to the idea that creation is an act of self-renunciation on the part of the creator self-incubation and self-castigation and introversion are very closely connected ideas the zosimos vision mentioned above betrays the same train of thought where it is said of the place of transformation that it is in greek the place of discipline we have already observed that the place of transformation is really the uterus absorption in one's self introversion is an entrance into one's into one's own uterus, and also at the same time, asceticism. In the philosophy of the Brahms, the world arose from this activity. Among the post-Christian Gnostics, it produced the revival and spiritual rebirth of the

Starting point is 13:59:16 individual who was born into a new spiritual world. The Hindu philosophy is considerably more daring and logical, and assumes that creation results from introversion in general, as in the wonderful hymn of Rigveda, 1029. It is said, what was hidden in the shell was born through the power of fiery torments from this first arose love as the germ of knowledge. The wise found the roots of existence in non-existence by investigating the heart's impulses. This philosophical view interprets the world as an emanation of the libido, and this must be widely accepted from the theoretic as well as the psychological standpoint

Starting point is 14:00:04 for the function of reality is an instinctive function having the character of biological adaptation. When the insane Shreber brought about the end of the world through his libido introversion, he expressed an entirely rational psychological view, just as Schopenhauer wished to abolish through negation, holiness, asceticism, the error of the primal will,

Starting point is 14:00:29 through which the world was created. Does not Gertesay, you follow, a false trail, do not think that we are not serious, is not the kernel of nature in the hearts of men? The hero who is to accomplish the rejuvenation of the world and the conquest of death is the Lafito, which brooding upon itself, an introversion, coiling as a snake around its own egg,

Starting point is 14:00:54 apparently threatens life with a poisonous bite in order to lead it to death. and from that darkness conquering itself gives birth to itself again nietzsche knows this conception how long have you sat already upon your misfortune give heed lest you hatch an egg a bascalis egg of your long travail the hero is himself a serpent himself a sacrificer and a sacrificed the hero himself is of serpent nature thereof christ compares himself with the serpent, therefore the redeeming principle of the world of that Gnostic sect which styled itself the Ophite was the serpent. The serpent is the Agatha and Kako demon. It is indeed intelligible when in the Germanic saga they say that the heroes had serpent's

Starting point is 14:01:49 eyes. I recall the parallel previously drawn between the eyes of the Son of Man and those of the Tarpean dragon. In the already-mentioned medieval pictures, the dragon instead of the Lord appeared in the cup, the dragon who with changeful serpent glances guarded the divine mystery of renewed rebirth in the maternal womb. In Nietzsche, the old, apparently long, extinct idea, is again revived. Ailing with tenderness, just as the thawing wind, Zarathustra sits waiting. waiting on his hill, sweetened and cooked in his own juice, beneath his summits,

Starting point is 14:02:34 beneath his ice he sits, weary and happy, a creator on his seventh day. Silence, it is my truth, from hesitating eyes, from velvety shadows, her glance meets mine, lovely, mischievous, the glance of a girl, she divines the reason of my happiness, she divines me, ha, what is she plotting? purple dragon lurks in the abyss of her maiden glance, woe to thee, Zarathustra, thou seemest like someone who is swallowed gold, thy belly will be slit open. In this poem, nearly all, the symbolism is collected,

Starting point is 14:03:12 which we have elaborated previously from other connections, distinct traces of the primitive identity of serpent, and hero are still extant, in the myth of sea-crops. Sea-crops is himself half-snake-s, half-snake- man. Originally, he probably was the Athenian snake of the citadel itself. As a buried god, he is like Erecteus, a cathonic snake god. Above his subterranean dwelling rises the Parthenon, the temple of the virgin goddess, compare the analogous idea of the Christian church. The casting of the skin of the god, which we have already mentioned in passing, stands in the closest

Starting point is 14:03:52 relation to the nature of the hero. We have spoken already of the Mexican. We have spoken already of the Mexican God, who casts his skin. It is also told of Mani, the founder of the Manichaean sect, that he was killed, skinned, stuffed, and hung up. That is the death of Christ, merely in another mythological form. Marcius, who seems to be a substitute for Addis, the son lover of Sibili, was also skinned. Whenever a Scythian king died, slaves and horses were slaughtered, skinned and stuffed and then set up again. In Phrygia, the representatives of the Father God were killed and skinned. The same was done in Athens with an ox,

Starting point is 14:04:35 who was skinned and stuffed and again hitched to the plow. In this manner, the revival of the fertility of the earth was celebrated. This readily explains the fragment from the Saba Zios mysteries transmitted to us by Furmicus. In Greek, the bull, father of the serpent and the serpent father of the bull. The active fructifying, upward striving form of the libido is changed into the negative force, striving downwards towards death.

Starting point is 14:05:08 The hero as zodian of spring, ram, bull, conquers the depths of winter, and beyond the summer solstice is attacked by the unconscious longing for death and is bitten by the snake. However, he himself is the snake, but he is at a summer solstice. But he is at war with himself, and therefore the descent and the end appear to him as the malicious inventions of the mother of death, who in this way wishes to draw him to herself. The mysteries, however, consolingly promised that there is no contradiction or disharmony when life is changed into death.

Starting point is 14:05:45 Nietzsche, too, gives expression to this mystery. Here do I sit now, that is, I'm swallowed down by this. the smallest oasis. It opened up just yawning, its loveliest maw, agape. Hail, hail to that whalefish when he, for his guests, welfare provided thus. Hail to his belly. If he had also such a lovely oasis belly, the desert grows, wo to him who hides the desert. Stone grinds on stone, the desert gulps and strangles, the monstrous death gazes, glowing brown and chews, His life is his chewing, forget not, oh man, burnt out by lust,

Starting point is 14:06:30 Thou art the stone, the desert, thou art death. The serpent's symbolism of the Last Supper is explained by the identification of the hero with the serpent. The god is buried in the mother, as fruit of the field, as food coming from the mother, and of the same time as drink of immortality he is received by the mystic, or as a serpent he unites with the mystic. All these symbols represent the liberation of the libido from the incestuous fixation through which new life is attained. The liberation is accomplished under symbols which represent the activity of the incest wish. It might be justifiable at this place to cast a glance upon psychoanalysis as a method of treatment. In practical analysis, it is important, first of all, to discover the libido lost from the control of consciousness.

Starting point is 14:07:27 It often happens to the libido, as with the fish of Moses in the Mohammedan legend. It sometimes takes his course in a marvelous manner into the sea. Freud says in his important article, Zyridynamic lir Ubertra gung, the libido has retreated into regression and again revives the infantile images.

Starting point is 14:07:50 This means mythologically that the sun is devoured by the serpent of the night, the treasure is concealed and guarded by the dragon, substitution of a present mode of adaptation by an infantile mode which is represented by the corresponding

Starting point is 14:08:06 neurotic symptoms. Freud continues. Thither the analytic treatment follows it and endeavors to seek out the libido again, to render it accessible to consciousness, and finally to make it serviceable to reality. Whenever the analytic investigation touches upon the libido, withdrawn into its hiding place a struggle must break out. All the forces which have caused the regression of the libido will rise up as resistance against the work in order to preserve this new condition. Mythologically, this means the hero seeks the lost sun, the fire, the virgin sacrifice,

Starting point is 14:08:45 or the treasure, and fights the typical fight with the dragon, with the libido in resistance. As these parallels show, psychoanalysis mobiles a part of the life processes, the fundamental importance of which properly illustrates the significance of this process. After Siegfried had slain the dragon, he meets the father, Wotan, plagued by gloomy cares, for the primitive mother, Erda has placed in his path the snake in order to enfeeble his son. He says to Erda, Wanderer, all-wise one, cares piercing sting by thee was planted in Wotan's dauntless heart with fear of shameful ruin and downfall. Filled was his spirit by tidings,

Starting point is 14:09:35 thou didst foretell. Art thou the world's wisest of women, tell to me now how a God may conquer his care? Erda, thou art not what thou hast said. It is the same primitive motive, which we meet in Wagner. The mother has robbed her son, the sun god, of the joy of life,

Starting point is 14:09:57 through a poisonous thorn, and deprives him of his power, which is connected with the name. Isis demands the name of the God. Erdus says thou art not what thou hast said, but the wanderer has found the way to conquer the fatal charm of the mother, the fear of death.

Starting point is 14:10:16 The eternal's downfall, no more, dismayes me, since their doom, I willed. I leave to thee loveliest vols sung, gladly my heritage now, to the ever young in gladness, yieldeth the God. These wise words contain, in fact, the saving thought. It is not the mother who has placed the poisonous worm in our path, but our

Starting point is 14:10:40 libido itself, wills to complete the course of the sun to mount from morn to noon, and passing beyond noon to hasten towards evening, not at war with itself, but willing the descent and the end. Nietzsche Zarathustra teaches, I praise thee, my death, the free death, which comes to me because I want it, and when shall I want it? he who has a goal and an heir wants death at the proper time for his goal and his heir and this is the great noonday when man in the middle of his course stands between man and superman and celebrates his path towards evening as his highest hope because it is the path to a new morning he who is setting will bless his own going down because it is a transition and the son of his knowledge will be at high noon sigfrid conquers the father wotan and takes possession of brunhilda the first object that he seizes her horse then he believes that he beholds a male-clad man he cuts to pieces the protecting coat of mail of the sleeper overpowering when he sees it is a woman terror sees him. My heart doth falter and faint, on whom shall I call that he may help me.

Starting point is 14:12:02 Mother, Mother, remember me. Can this be fearing? O Mother, Mother, thy dauntless child. A woman lieth asleep, and she now has taught him to fear. Awaken, awaken, holiest made. Then lithe from the sweetness of lips will I win me, even though I die in a kiss. In the duet which follows, the mother is invoked, O Mother Hale, who gave thee thy birth. The confession of Brunhilda is especially characteristic, O newest thou, joy of the world, how I have ever loved thee, thou wert my gladness, my care wert thou, thy life I sheltered, or ere it was thine, or ere thou wert born, my shield was thy guard. The pre-existence of the hero and the pre-existence of Brunhilde, as his wife-mother, are clearly indicated from this passage.

Starting point is 14:12:59 Siegfried says in confirmation, then death took not my mother. Bound in sleep, did she lie? The mother Imago, which is the symbol of the dying and resurrected libido, is explained by Brunhilda, to the hero as his own will. Thyself am I, if blessed I be, in thy love. The great mystery of the Logos, entering into the mother for rebirth, is proclaimed with the following words by Brunhilde. O Siegfried Siegfried, conquering light, I'd love thee ever, for I divined the thought that Wotan had hidden, the thought that I dared not to whisper, that all, unclearly, glowed in my bosom, suffered and strove, for which I flouted him, who conceived it,

Starting point is 14:13:48 for which in penance prisoned i lay while thinking it not and feeling only for in my thought oh should you guess it was only my love for thee the erotic similes which now follow distinctly reveal the motive of rebuhr Siegfried, a glorious flood, before me rolls. With all my senses, I only see its buoyant, gladdening billows. Though in the deep I find not my face burning, I long for the water's balm, and now as I am, spring in the stream, O might its billows engulf me in bliss. The motive of plunging into the maternal water of rebirth, baptism, is here fully developed.

Starting point is 14:14:38 An allusion to the terrible mother, Imago, the mother of heroes, who teaches them fear, is to be found in Brunhilda's words, the horsewoman who guides the dead to the other side. Fearest thou, Siegfried, fearest thou not the wild, furious woman? The orgiastic Okidae-Mora-Turus resounds in Brunhilda's words,

Starting point is 14:15:02 Laughing, let us be lost, laughing go down to death, and in the words, light-giving love, laughing death, is to be found the same significant contrast. The further destinies of Siegfried are those of the Invictus, the spear of the gloomy, one-eyed Hagen, strikes Siegfried's vulnerable spot. The old son, who has become the god of death,

Starting point is 14:15:28 the one-eyed Wotan, smites his offspring, and once again ascends in eternal love. rejuvenation. The course of the invincible sun has supplied the mystery of human life with beautiful and imperishable symbols. It became a comforting fulfillment of all the yearning for immortality, of all desire of mortals for eternal life. Man leaves the mother, the source of libido, and is driven by the eternal thirst to find her again and to drink renewal from her. Thus he completes his cycle and returns again into the mother's womb. Every obstacle which obstructs his life's path and threatens his ascent wears the shadowy features of the terrible mother, who paralyzes his

Starting point is 14:16:14 energy with the consuming poison of the stealthy retrospective longing. In each conquest, he wins again the smiling love and life-giving mother, images which belong to the intuitive depths of human feeling, the features of which have become mutilated and irreconizable through the progressive development of the surface of the human mind. The stern necessity of adaptation works ceaselessly to obliterate the last traces of these primitive landmarks of the period of the origin of the human mind and to replace them along lines which are to denote more and more clearly the nature of real objects. End of Section 26. Section 27 of Psychology of the Unconscious by Carl Jung. This Libra Vox recording is in the public domain.

Starting point is 14:17:17 Section 27, Chapter 8, Part 1, The Sacrifice. After this long digression, let us return to Ms. Miller's vision. We can now answer the question as to the significance of Siegfried's longing for Brunhilde. It is the striving of the libido away from the mother towards the mother. This paradoxical sentence may be translated as follows. As long as the libido is satisfied merely with phantas sees, it moves in itself in its own depths in the mother. When the longing of our author rises in order to escape the magic circle of the incestuous and therefore pernicious object, and it does not succeed in finding reality, then the object is and remains irrevocably the mother.

Starting point is 14:18:19 Only the overcoming of the obstacles of reality brings the deliverance from the mother, who is the continuous and inexhaustible source of love. life for the creator, but death for the cowardly, timid, and sluggish. Whoever is acquainted with psychoanalysis knows how often neurotics cry out against their parents. To be sure, such complaints and reproaches are often justified on account of the common human imperfections, but still more often they are reproaches, which should really be directed towards themselves. Reproach and hatred were always futile attempts

Starting point is 14:19:05 to free oneself apparently from the parents, but in reality, from one's own hindering, longing for the parents. Our author proclaims through the mouth of her infantile hero

Starting point is 14:19:20 Chihuantipal, a series of insults against her own family. We can assume that she must renounce all these tendencies because they contain an unrecognized wish. This hero of many words who performs few deeds and indulges in futile yearnings is the libido which has not fulfilled its destiny,

Starting point is 14:19:47 but which turns round and round in the kingdom of the mother, and in spite of all its longings, accomplishes nothing. Only he can break this magic, circle, who possesses the courage of the will to live and the heroism to carry it through. Could this yearning hero youth, Chihuantipal, but put an end to his existence, he would probably rise again in the form of a brave man seeking real life? This necessity imposes itself upon the dreamer as a wise counsel and hint to the unconsor. conscious in the following monologue of Jawantipal.

Starting point is 14:20:33 He cries, sadly. In all the world, there is not a single one. I have sought among a hundred tribes. I've watched a hundred moons since I began. Can it be that there is not a solitary being who will ever know my soul? Yes, by the sovereign God, yes, but ten thousand moons will wax and wane

Starting point is 14:20:57 before that pure soul is born. And it is from another world that her parents will come to this one. She will have pale skin and pale locks. She will know sorrow before her mother bears her. Suffering will accompany her. She will seek also, and she will find, no one who understands her.

Starting point is 14:21:21 Temptation will often assail her soul, but she will not yield. In her dreams I will come to her, and she will understand. I have kept my body in violet, have come ten thousand moons before her epoch, and she will come ten thousand moons too late, but she will understand. There is only once in all the ten thousand moons that a soul like hers is born. Thereupon a green serpent darts from the bushes, glides towards him, and stings him on the arm, then attacks the,

Starting point is 14:21:56 the horse which succumbs first. Then, Jauntipal says to his horse, adieu, faithful brother, enter into rest. I have loved you, and you have served me well. Adieu. Soon I will rejoin you. Then to the snake, thanks, little sister, you have put an end to my wanderings. Then he cried with grief and spoke his prayer. Sovereign God, take me soon. I've tried to know thee, and to keep thy law oh do not suffer my body to fall into corruption and decay and to furnish the vultures with food a smoking crater is perceived at a distance the rumbling of an earthquake is heard followed by a trembling of the ground to want to pull cries in the delirium of suffering while the earth covers his body i have kept my body invalid ah she understands yaniwama Yanniwama, thou who comprehended me. Jantipal's prophecy is a repetition of Longfellow's Hiawatha,

Starting point is 14:23:05 where the poet could not escape sentimentality, and at the close of the career of the hero, Hiawatha, he brings in the savior of the white people in the guise of the arriving illustrious representatives of the Christian religion and morals. One thinks of the work of redemption of the Spaniards in Mexico and Peru. With this prophecy of Chihuantipal, the personality of the author is again placed in the closest relation to the hero, and indeed as the real object of Chihuantopal's longing.

Starting point is 14:23:44 Most certainly the hero would have married her had she lived at his time, but unfortunately she comes too late. The connection proves our previous assertion that the libido moves round in a circle. The author loves herself, that is to say, she, as the hero, is sought by one who comes too late. This motive of coming too late is characteristic of the infantile love. The father and the mother cannot be overtaken. The separation of the two personalities by ten thousand. moons is a wish fulfillment, with that the incestrelation is annulled in an effectual manner.

Starting point is 14:24:30 This white heroine will seek without being understood. She is not understood because she cannot understand herself rightly, and she will not find. But in dreams, at least, they will find each other, and she will understand. The next sentence of the text reads, I have kept my body inviolate. This proud sentence which naturally only a woman can express, because man is not accustomed to boast in that direction, again confirms the fact that all enterprises have remained,

Starting point is 14:25:08 but dreams that the body has remained inviolate. When the hero visits the heroine in a dream, it is clear what is meant, This assertion of the heroes that he has remained in violet refers back to the unsuccessful attempt upon his life in the previous chapter, Huntsman with the Arrow, and clearly explains to us what was really meant by this assault, that is to say, the refusal of the coetist fantasy.

Starting point is 14:25:42 Here the wish of the unconscious obtrudes itself again after the hero had repressed it the first time, and thereupon he painfully and hysterically, utters his monologue. Temptation will often assail her soul, but it will not yield. This very bold assertion reduces nobles oblige, the unconscious to an enormous infantile megalomania,

Starting point is 14:26:14 which is always the case when the, libido is compelled through similar circumstances to regressions. Only once in all the ten thousand moons is a soul-born like mine. Here the unconscious ego expands to an enormous degree, evidently, in order to cover with its boastfulness, a large part of the neglected duty of life. But punishment follows at its heels, whoever prides himself too much, on having sustained no wound in the battle of life, lays himself open to the suspicion that in his fighting has been with words only,

Starting point is 14:26:58 whilst actually he has remained far away from the firing line. This spirit is just the reverse of the pride of those savage women who point with satisfaction to the countless scars, which were given them by their men in the sexual fight for, supremacy. In accordance with this and in logical continuation of the same, all that follows is expressed in figurative speech, the orgiastic Okidae moratoris in its admixture with the reckless laughter of the Dionysian frenzy confronts us here, in sorry disguise with a sentimental stage trickery worthy of our posthumous addition of Christian morals.

Starting point is 14:27:46 In place of the positive phallus, the negative appears and leads the hero's horse, his libido and a malice, not to satisfaction, but into eternal peace, also the fate of the hero. This end means that the mother, represented as the jaws of death, devours the libido of the daughter. Therefore, instead of life and procreative growth, only fantastic self-oblivion results This weak and inglorious end has no elevating or illuminating meaning so long as we consider it merely as the solution of an individual erotic conflict. The fact that the symbols under which the solution takes place have actually a significant aspect reveals to us that behind the individual mask, behind the veil of individuation, a primitive idea stands to severe and serious. features of which take from us the courage to consider the sexual meaning of the Miller

Starting point is 14:28:52 symbolism as all-sufficient. It is not to be forgotten that the sexual fantasies of the neurotic and the exquisite sexual language of dreams are regressive phenomena. The sexuality of the unconscious is not what it seems to be. It is merely a symbol. It is of thought, bright as day, clear as sunlight, a decision, a step forward to every goal of life, but expressed in the unreal sexual language of the unconscious and in the thought form of an earlier stage, a resurrection, so to speak, of earlier modes of adaptation. When therefore the unconscious pushes into the foreground, the coitus wish negatively expressed, it means somewhat as follows. Under similar circumstances, primitive man acted in such and such a manner.

Starting point is 14:29:53 The mode of adaptation, which today is unconscious for us, is carried on by the savage negro of the present day, whose undertakings beyond those of nutrition appertained to sexuality, characterized by violence and cruelty. Therefore, in view of the archaic mode, of the expression of the Miller fantasy, we are justified in assuming the correctness of our interpretation for the lowest and nearest plane only. A deeper stratum of meaning underlies the earlier assertion that the figure of Jowontopol has the character of Cassius, who has a lamb as a companion. Therefore, Chihuontopol is the part of. portion of the dreamer's libido, bound up with the mother, and therefore masculine.

Starting point is 14:30:52 Hence he is her infantile personality, the childishness of character, which as yet is unable to understand that one must leave father and mother when the time has come in order to serve the destiny of the entire personality. This is outlined in Nietzsche's words, free dost thou call thyself Thy dominant thought would I hear And not that thou hast thrown Off a yoke Are thou one who had the right

Starting point is 14:31:25 To throw off a yoke? There are many who throw away their last value When they throw away their servitude. Therefore when Chuanipal dies It means that herein Is a fulfillment of a wish that this infantile hero, who cannot leave the mother's care, may die. And if with that the bond between mother and daughter is severed, a great step forward is gained, both for inner and outer

Starting point is 14:32:00 freedom. But man wishes to remain a child too long. He would fain stop the turning of the wheel, which rolling bears along with it the years. Man wishes to keep his. his childhood and eternal youth, rather than to die, and suffer corruption in the grave. O, do not suffer my body to fall into decay and corruption? Nothing brings the relentless flight of time and the cruel perishability of all blossoms more painfully to our consciousness than an inactive and empty life. Idle dreaming is the mother of the fear of death. the sentimental deploring of what has been and the vain turning back of the clock although man can forget in the long perhaps too long-guarded feelings of youth

Starting point is 14:32:54 in the dreamy state of stubbornly held remembrances that the wheel rolls onward nevertheless mercilessly does the gray hair the relaxation of the skin and the wrinkles in the face tell us that whether or not we expose the body to the destroying powers of the whole struggle of life, the poison of the stealthy creeping serpent of time consumes our bodies which, alas, we so dearly love. Nor does it help if we cry out with the melancholy hero, Chawantipal, I have kept my body inviolate. Flight from life does not free us from the law of age and death. The neurotic who seeks to get rid of the necessities of life wins nothing and lays upon himself the frightful burden of a premature age and death, which must appear especially cruel on account of the total emptiness and meaninglessness of his life. If the libido is not permitted to follow the progressive life, which is willing to accept all dangers and all losses, then it follows. the other road sinking into its own depths working down into the old foreboding regarding the immortality of all light to the longing for rebirth

Starting point is 14:34:22 harold der lind exemplifies this path in his poetry and his life i leave the poet to speak in his song to the rose in the mother womb eternal sweetest queen of every lee still the living and supernal nature carries thee and me. Little rose, the storm's fierce power, strips our leaves and alters us, yet the deathless germ will tower to new blooms, miraculous. The following comments may be made upon the parable of this calm. The rose is the symbol of the beloved woman. Hyden Ruslin, Heather Rose of Gerta,

Starting point is 14:35:13 the rose blooms in the rose garden of the maiden, therefore it is also a direct symbol of the libido. When the poet dreams that he is with the rose in the mother womb of nature, then psychologically the fact is that his libido is with the mother. Here is an eternal germination and renewal. We have come across this motive already in the Hyros Gamos hymn, Iliad 14, the nuptials in the Blessed West, that is to say the union in and with the mother.

Starting point is 14:35:50 Plutarch shows us this motive in naive form in his tradition of the Osiris myth. Osiris and Isis copulating in the mother's womb. This is also perceived by Herodur, Lynn as the enviable prerogative of the gods to enjoy everlasting infancy. Thus in Hyperion he says, fadeless like the sleeping nursling, breathe the heavenly ones, chastely guarded in modest buds, their spirits blossom eternally, and their quiet eyes, gaze out in placid eternal serenity. This quotation shows the meaning of heavenly blitzel.

Starting point is 14:36:36 Liss, Heraldlin, never was able to forget this first and greatest happiness, the dreamy picture of which estranged him from real life. Moreover, in this poem, the ancient motive of the twins in the mother's womb is intimated, Isis and Osiris in the mother's womb. The motive is archaic. There is a legend in Frobenius of how the great serpent appearing from the little serpent in the hollow tree through the so-called stretching out of the serpent, has finally devoured all men, devouring mother, death,

Starting point is 14:37:16 and only a pregnant woman remains alive. She digs a ditch, covers it with a stone, graves, mother's womb, and living there, she gives birth to twins, the subsequent dragon-killers, the hero in double form, man and phallus, man and woman. man with his libido the dying and rising sun this existence together in the mother is to be found also very beautifully expressed in an african myth in the beginning abatala the heaven and addua the earth his wife lay pressed firmly together in a calabaz the guarding in a modest bud is an idea which has appeared already in plutarch where it is said that the sun was born in the morning from a flower bud brahma too comes from the bud which also gave birth in assam to the first human pair humanity an unfinished poem scarcely sprouted from the waters o earth are thy old mountain-tie

Starting point is 14:38:34 and diffuse odors while the first green islands full of young woods breathed delight through the may air over the ocean and joyfully the eye of the sun god looked down upon the firstlings of the trees and flowers laughing children of his youth born from thee went on the fairest of the islands once lay thy most beautiful child under the grapes lay after a mild night in the dawn in the daybreak a child born to thee o earth and the boy looks up familiarly to his father helios and tasting the sweet grapes he picked the sacred vine for his nurse and soon he is grown the beasts fear him for he is different from them this man he is not like thee the father for the lofty soul of the father is in him boldly united with thy pleasures, and thy sadness, O earth, he may resemble the eternal nature, the mother of gods, the terrible mother. Ah, therefore, O earth, his presumption drives him away from thy breast, and thy gifts are vain, the tender ones, ever and ever, too high does the proud heart beat. Out from the sweet meadow of his shores, man must go into the flowerless waters. and though his groves shine with golden fruit like the starry night yet he digs he digs caves in the mountains and seeks in the mines far from the sacred rays of his father

Starting point is 14:40:17 faithless also to the sun-god who does not love weaklings and mocks at cares ah freer do the birds of the wood breathe although the breast of man heaves wilder and more proudly his pride becomes fear and the tender flowers of his peace do not bloom for long this poem betrays to us the beginning of the discord between the poet and nature he begins to be estranged from reality the natural actual existence it is a remarkable idea how the little child chooses the vine for his nurse This, Daunetian illusion, is very old, in the significant blessing of Jacob, it is said of Judah, Genesis chapter forty nine, verse eleven, binding his foal unto the vine, and his asses colt unto the choice vine. A gnostic gem has been preserved upon which there is a representation of an ass, sucking her foe, above which is the symbol of cancer and the circumscription d n i h y x p s dominus nas to jesu christis with the supplement de e phileus as justinous martyr indignantly observes the connection of the christian legend with that of dionesis are unmistakable compare for example the miracle of the wine in the last named legend the ass

Starting point is 14:42:01 plays an important role generally speaking the ass has an entirely different meaning in the mediterranean countries than with us an economic one therefore it is a benediction when jacob says genesis chapter forty nine verse fourteen ishiqar is a strong ass couching down between two burdens the above-mentioned thought is altogether oriental just as in egypt the newborn son is a bull-cath in the rest of the Orient. It can easily be an ass's full, to whom the vine is the nurse. Hence the picture in the blessing of Jacob, where it is said of Judah, his eyes are ruddy with wine, and his teeth white with milk. The mock crucifix of a palatine with an ass's head evidently alludes to a very significant background. To nature. while about thy veil i lingered playing and like any bud upon thee hung still i felt thy heart in every strain sound about my heart that shook and clung while i groped with faith and painful yearning to your picture glowing and unfurled still i found a place for all my burning tears and for my love i found a world

Starting point is 14:43:28 to the sun my heart before all others turned and felt its potent magic reek and it called the stars its little brothers and it called the spring god's melody and each breeze in groves or woodlands fruity held thy spirit and that same sweet joy moved the well-springs of my heart with beauty those were golden days without alloy where the spring is cool in every valley and the youngest bush and twig is green and about the rocks the grasses rally and the branches show the sky between there i lay imbibing every flower in a rapt intoxicated glee and surrounded by a golden shower from their heights the clouds sank down to me often as a weary wandering river longs to join the ocean's placid mirth i have wept and lost myself for ever in the fulness of thy love O earth. Then, with all the ardor of my being, forth I rushed from time's slow apathy, Like a pilgrim home from travel fleeing, to the arms of rapt eternity. Blessed be, Childhood's golden dreams, their power hid from me life's dismal poverty. All the heart's rich germs ye brought to flower, things I could not reach, ye gave to me. In the beauty,

Starting point is 14:44:58 and thy light o nature free from care and from compulsion free fruitful love attained a kingly stature rich as harvests reaped in that which brought me up is dead and riven dead the youthful world which was my shield and this breast was used to harbour heaven dead and dry as in a stubble field still my spring like sorrows sing and cover with their friendly comfort every smart but the morning of my life is over and the spring is faded from my heart shadows are the things that once we cherished love itself must fade and cannot buy since the golden dreams of youth have perished even friendly nature's self has died heart poor heart those days could never show it how far off thy home and where it lies now alas thou never more wilt know it if a dream of it does not suffice palinodia what gathers about me earth in your dusky friendly green what are you blowing towards me winds what do you bring again there is a rustling in all the tree-tops why do you wake my soul why do ye stir in me the past ye kind ones o spare me and let them rest o do not mock those ashes of my joy Oh, change your changeless gods, and grow in your youth over the old ones. And if you would be akin to the mortals, the young girls will blossom for you,

Starting point is 14:46:40 and the young heroes will shine, and sweeter than ever morning will play upon the cheeks of the happy ones, and ravishing sweet you will hear the songs of those who are without care. Ah, once the living waves of song, surged out of every bush to me, and still the heavenly ones glanced down upon me, their eyes shining with joy. The separation from the blessedness of childhood from youth even has taken the golden glamour from nature and the future is hopeless emptiness, but what robs nature of its glamour and life of its joy is the poison of the retrospective. longing which harks back in order to sink into its own depths in pedicles.

Starting point is 14:47:31 Thou seekest life and a godly fire springs to thee, gushing and gleaming from the deeps of the earth, and with shuddering longing throws thee down into the flames of Aetna. So through a queen's wanton whim, pearls are dissolved in wine, restrain her not, didst thou not throw thy riches poet into the bright and bubbling cup still thou art holy to me as the power of earth which took thee away lovely assassin and i would have followed the hero to the depths had love not held me this poem betrays the secret longing for the maternal depths he would like to be sacrificed in the chalice dissolved in wine like pearls the crater of rebirth he had liked to be sacrificed in the chalice dissolved in wine like pearls the crater of rebirth he had loved yet love holds him within the light of day the libido still has an object for the sake of which life is worth living but were this object abandoned then the libido would sink into the realm of the subterranean the mother who brings forth again obituary unfinished poem daily i go a different path sometimes into the green wood sometimes to the bath in the spring or to the rocks where the roses bloom from the top of the hill i look over the land yet nowhere thou lovely one nowhere in the light do i find thee and in the breezes my words die away the sacred words which once we had

Starting point is 14:49:12 I, thou art far away, O holy countenance, and the melody of thy life is kept from me, no longer overheard. And ah, where are thy magic songs, which once soothed my heart with a peace of heaven? How long it is? How long? The youth is caged, the very earth itself, which once smiled on me, has grown different. oh farewell the soul of every day departs and departing turns to thee and over thee there weeps the eye that becoming brighter looks down there where thou tarriest this distinctly suggests a renunciation and envy of one's own youth that time of freedom which one would like to retain through a deep-rooted dislike to all duty and endeavor which is denied an immediate pleasure reward.

Starting point is 14:50:14 Pains taking work for a long time, and for a remote object, is not in the nature of child or primitive man. It is difficult to say if this can really be called laziness, but it seems to have not a little in common with it insofar as the psychic life on a primitive stage, be it of an infantile or archaic type, possesses an extreme inertia and irretion. responsibility in production and non-production the last stanza portends evil a gazing towards the other land the distant coast of sunrise or sunset love no longer holds the poet the bonds with the world are torn and he calls loudly for assistance to the mother achilles lordly son of the gods because you lost your loved one you went to the rocky coast and cried aloud to the flood to the depths of the holy abyss heard and echoed your grief from the far reaches of your heart down deep down far from the clamor of ships deep under the waves in a peaceful cave dwelt the beautiful thetis she who protected you the goddess of the sea

Starting point is 14:51:29 mother of the youth was she the powerful goddess she who once had lovingly nursed him on the rocky shore of his island she who had made him a huge hero with the might of her strengthening bath and the powerful song of the waves. And the mother mourning hearkened to the cry of her child, and rose like a cloud from the bed of the sea, soothing with tender embraces, the pains of her darling, and he listened while she caressing, promised to soften his grief. Son of the gods! Oh, were I like you, then could I confidently call on the heavenly ones to hearken to my secret grief?

Starting point is 14:52:10 But never shall I see this. I shall bear the disgrace, as if I never belong to her, even though she thinks of me with tears, beneficent ones, and yet ye hear the lightest prayers of men. Ah, how rapt and fervently, I worshipped you, holy light, since I have lived, the earth and its fountains and woodlands, Father, ether, and my heart has felt you about me, so ardent and pure, O soften my sorrows, ye kind ones,

Starting point is 14:52:40 that my soul may not be silenced, may not be struck dumb too early, that I may live and thank ye, O heavenly powers, with joyful songs through all the hurrying days, thank you for gifts of the past, for the joys of vanished youth, and then pray, take me, the lonely one, graciously unto yourselves. These poems describe more plainly than could be depicted with meagre words, the persistent arrest and the constantly growing estrangement from life, the gradual deep immersion into the maternal abyss of the individual being. The apocalyptic song of Patmos is strangely related to the songs of retrogressive longing. It enters as a dismal guest surrounded by the mist of the depths,

Starting point is 14:53:31 the gathering clouds of insanity bred through the mother. In it the primitive thoughts of the myth, the suggestion clad in symbols of the sun-like death and resurrection of life, again burst forth. Similar things are to be found in abundance among sick people of this sort. I reproduce some significant fragments from Patmos. Near is the God, and hard to comprehend. But where danger threatens the rescuer appears.

Starting point is 14:54:03 These words mean that the libido has now sunk to the, lowest depths, where the danger is great. Foust part two, mother seen. There, the God is near. There, man may find, the inner sun, his own nature, sun-like and self-renewing, hidden in the mother womb, like the sun in the night-time. In chasms, and in darkness dwell, the eagles.

Starting point is 14:54:32 And fresh and fearlessly the suns of the Alps pass swiftly over the abyss upon lightly swinging bridges. With these words the dark, fantastic poem passes on. The eagle, the bird of the sun, dwells in darkness. The libidu has hidden itself, but high about it the inhabitants of the mountains pass, probably the gods, ye are walking about in the light, symbols of the sun wandering across the sky, like the eagle flying over the depths. above and around are reared the summits of time and the loved ones though near live on deeply separated mountains so give us waters of innocence and give us wings of true understanding with which to pass across and to return again

Starting point is 14:55:22 The first is a gloomy picture of the mountains, and of time, although caused by the sun wandering over the mountains, the following picture, a nearness, and at the same time separation of the lovers, and seems to hint at life in the underworld, where he is united with all that once was dear to him, and yet cannot enjoy the happiness of reunion, because it is all shadows, an unreal and devoid of life. Here the one who descends drinks the waters of innocence, the water, of childhood, the drink of rejuvenation, so wings may grow, and winged he may soar up again into life like the winged sun, which arises like a swan from the water, wings to pass across and to return again. So I spoke, and low a genie, carried me off, swifter than I had imagined,

Starting point is 14:56:12 and farther than ever had thought, from my own house. It grew dark as I went in the twilight, the shadowy wood, and the yearning brooks of my homeland. grew vague behind me, and I knew the country no longer. After the dark and obscure words of the introduction, wherein the poet expresses the prophecy of what is to come, the sun journeys begins, night journey in the sea, towards the east, towards the ascent, towards the mystery of eternity and rebirth,

Starting point is 14:56:42 of which Nietzsche also dreams, and which he expressed insignificant words. Oh, how could I not be ardent for eternity, and for the nuptial ring of rings the ring of the return never yet have i found the woman from whom i wish children unless she would be this woman whom i love for i love thee o eternity hurledalen expresses this same longing in a beautiful symbol the individual traits of which are already familiar to us but soon in a fresh radiance mysteriously blooming in golden smoke with the rapidly growing steps of the sun making a thousand summits fragrant Asia arose, and, dazzled, I sought one whom I knew, for I'm familiar to me were the broad roads, where from Tumolus comes the gilded pactole, and Tora stands, and Masagis, and the gardens are full of flowers, but high up in the light, the silvery snow gleams, a silent fire, and as a symbol of eternal life, on the impassable walls, grows the ancient ivy, and carried by columns of living cedars

Starting point is 14:57:50 and laurels are the solemn divinely built palaces. The symbol is apocalyptic, the maternal city, in the land of eternal youth, surrounded by the verdure and flowers of imperishable spring. The poet identifies himself here with John, who lived on Patmos, who was once associated with the son of the highest and saw him face to face.

Starting point is 14:58:14 There at the mystery of the vine they met, there at the hour of the holy feast they gathered, and feeling the approach of death in his great quiet soul the lord pouring out his last love spoke and then he died much could be said of it how his triumphant glance the happiest of all was seen by his companions even at the last therefore he sent the spirit unto them and the house trembled solemnly and with distant thunder the storm of god rolled over the cowering heads where deep in thought the heroes of death were assembled now when he imparting appeared once more before them than the kingly day the day of the sun was put out and the gleaming sceptre formed of his rays was broken and suffered like a god itself yet it shall return and glow again when the right time comes End of Section 27. Section 28 of Psychology of the Unconscious by Carl Jung. This Librivax recording is in the public domain.

Starting point is 14:59:30 Section 28, Chapter 8, Part 2. The fundamental pictures are the sacrificial death and the resurrection of Christ, like the self-sacrifice of the sun, which voluntarily breaks its scepter, the fructifying rays in the certain hope of resurrection. The following comments are to be noted in regard to the scepter of rays. Spile Rhine's patient says,

Starting point is 14:59:59 God pierces through the earth with his rays. The earth in the patient's mind has the meaning of woman. She also comprehends the sunbeam in mythologic, fashion as something solid. Jesus Christ has shown me his love by striking against the window with the sunbeam. Among other insane patients, I've come across the same idea

Starting point is 15:00:24 of the solid substance of the sunbeam. Here there is also a hint of the phallic nature of the instrument which is associated with the hero. Thor's hammer, which, cleaving the earth, penetrates deeply into it, maybe compared to the foot of Cineas. The hammer is retained in the interior of the earth like the treasure, and in the course of time it gradually comes again to the surface, the treasure blooms, meaning that it was born again from the earth. Compare what has been

Starting point is 15:01:02 said concerning the etymology of swelling. On many monuments, Mithra holds a peculiar object his hands which Guamont compares to a half-filled tube. Diedrich proves from his papyrus text that the object is the shoulder of the bull, the bare constellation. The shoulder has an indirect phallic meaning, for it is the part which is wanting in Pelops. Pelops was slaughtered by his father, Tantalus, dismembered and boiled in a kettle to make a meal for the gods. Demeter had unsuspectingly eaten the shoulder from this feast when Zeus discovered the

Starting point is 15:01:46 outrage. He had the pieces thrown back into the kettle, and with the help of the life dispensing clotho, Pelops was regenerated, and the shoulder which was missing was replaced by an ivory one. This substitution is a close parallel to the substitution of the missing phallus of Osiris. Mithra is represented in a special ceremony holding the bull's shoulder over soul, his son, and vice-regent. This scene may be compared to a sort of dedication or accolade, something like this ceremony of confirmation. The blow of the hammer as a generating, fructifying, inspiring function is retained as a folk custom and expressed by striking with the twig of life, which has the significance of a charm of fertility.

Starting point is 15:02:45 In the neuroses, the sexual meaning of castigation plays an important part for, among many children, castigation may elicit a sexual orgasm. The ritual act of striking has the same significance of generating, fructifying, and is indeed merely a variant of the original phallic ceremonial. Of similar character to the bull's shoulder is the cloven hoof of the devil to which a sexual meaning also appertains. The asses jawbone, wielded by Samson, has the same word. In the Polynesian Maui myth, the jawbone, the weapon of the hero,

Starting point is 15:03:29 is derived from the man-eating woman, Muraranga, Runa, Wenua, whose body swells up enormously from lusting for human flesh probinius hercules club is made from the wood of the maternal olive tree faust's key also knows the mothers the libido springs from the mother and with this weapon alone can man overcome death it corresponds to the phallic nature of the asses jaw-bone but at the place where samson threw it god caused a spring to gush forth. Springs from the horses, tread, footsteps, horses, hoof. To this relation of meanings belongs to the magic wand, the scepter in general. Various Greek terms, equalling staff, storm wind, Latin shaft, stock, scapula, shoulder, old high German, spear lance. We meet once more in this compilation, those connections which are already well known to us, Sun Phyllis as tube of the winds, lance, and shoulder blade, the passage from Asia through Patmos to the Christian

Starting point is 15:04:50 mysteries in the poem of Herodilin is apparently a superficial connection, but in reality a very ingenious train of thought, namely the entrance into death and the land beyond as a self-sacrifice of the hero for the attainment of immortality. At this time, when the sun is set, when love is apparently dead, man awaits a mysterious joy, the renewal of all life. And joy it was, from now on, to live in the loving night and see the eyes of innocence hold the unchained, DETS of all wisdom. Wisdom dwells in the depths, the wisdom of the mother. Being one with it, insight is obtained into the meaning of deeper things,

Starting point is 15:05:40 into all the deposits of primitive times, the strata of which have been preserved in the soul. Harold Linn, in his diseased ecstasy, feels once more the greatness of the things seen, but he does not care to bring up to the light of day, that which he had found in the depths in this he differs from faust and it is not evil if a few are lost and never found and if the speech conceals the living sound because each godly work resembles ours and yet the highest does not plan at all the great pit bears two irons and the glowing lava of etna would i have the power to build an image and see the spirit see it as the great pit bears two irons and the glowing lava of etna would i have the power to build an image and see the spirit see it as it was. He allows only one hope to glimmer through, formed in scanty words. He wakes the dead, they who are not, in-chained and bound, they who are not unwrought. And if the heavenly ones now,

Starting point is 15:06:43 as I believe love me, silent is his sign in the dusky sky, and one stands under it, his whole lifelong for Christ still lives. But as once, Gilgamesh, bringing back the magic herb from the Westland was robbed of his treasure by the demon serpent, so does Hurl de Lund's poem die away in a painful lament, which betrays to us that no victorious resurrection will follow his descent to those shadows. Ignominiously, our power tears our heart away for sacrifices the heavenly ones demand. This recognition that man must sacrifice, the retrogressive longing, the incestuous libido before the heavenly ones, tear away the sacrifice,

Starting point is 15:07:34 and at the same time, the entire libido came too late to the poet. Therefore, I take it to be a wise counsel, which the unconscious gives our author to sacrifice the infantile hero. This sacrifice is best accomplished, as is shown by the most obvious meaning, through a complete devotion to life, in which all the libido unconsciously bound up in familial bonds must be brought outside into human contact, for it is necessary for the well-being of the adult individual who in his childhood was merely an atom revolving in a rotary system to become himself the center of a new system.

Starting point is 15:08:20 That such a step implies the solution, or at least the energetic treatment of the individual or, sexual problem is obvious, for unless this is done, the unemployed libido will inexorably remain fixed in the incestuous bond and will prevent individual freedom in essential matters. Let us keep in mind that Christ's teaching separates man from his family without consideration. And in the talk with Nicodemus, we saw the specific endeavor of Christ to procure activation of of the incest libido. Both tendencies serve the same goal, the liberation of man,

Starting point is 15:09:03 to do from his extraordinary fixation to the family, which does not imply higher development by greater weakness and more uncontrolled, incestuous feeling, produced the compensation of the compulsory ceremonial of the cult and the religious fear of the incomprehensible Jehovah. When man terrified by no laws and no furious, fanatics or prophets, allows his ancestral libido full play and does not liberate it for higher purposes than he is under the influence of unconscious compulsion. For compulsion is the

Starting point is 15:09:41 unconscious wish. Freud, he is under the dominance of the libido, Greek, fate, and his destiny does not lie in his own hands, his adventures in Greek, chances and fates. fall from the stars his unconscious incestuous libido which thus is applied in its most primitive form fixes the man as regards his love-type in a corresponding primitive stage the stage of ungovernableness and surrender to the emotions such was the psychological situation of the passing antiquity and the redeemer and physician of that time was he who endeavored to educate men to the sublimation of the incestuous libido the destruction of slavery was the necessary condition of that sublimation for antiquity had not yet recognized the duty of work and work as a duty as a social need of fundamental importance Slave labor was compulsory work, the counterpart of the equally disastrous compulsion of the libido of the privileged. It was only the obligation of the individual to work, which made possible in the long run that regular drainage of the unconscious, which was inundated by the continual regression of the libido.

Starting point is 15:11:06 Indolence is the beginning of all vice, because in a condition of slothful dreaming, the libido has a bunch of, opportunity for sinking into itself in order to create compulsory obligations by means of regressively reanimated incestuous bonds. The best liberation is through regular work. Work, however, is salvation only when it is a free act and has in itself nothing of infantile compulsion. In this respect, religious ceremony appears in a high degree as organized inactivity, and at the same time as the forerunner of modern work. Miss Miller's vision treats the problem of the sacrifice of the infantile longing in the first place as an individual problem. But if we cast a glance at the form of this presentation, then we will become aware that here it must

Starting point is 15:12:03 concern something which is also a problem of humanity in general. For the symbols employed, the serpent which killed the horse and the hero, Fairly sacrificing himself are primitive figures of fantasies and religious myths streaming up from the unconscious. Insofar as the world and all within it is above all a thought, which is credited with transcendental substance through the empirical need of the same. There results from the sacrifice of the regressive libido, the creation of the world, and psychologically speaking, the world in general. for him who looks backward the world and even the infinite starry sky is the mother who bends over and encloses him on all sides and from the renunciation of this idea and from the longing for this idea arises the image of the world

Starting point is 15:13:01 from this most simple fundamental thought which perhaps appears strange to us only because it is conceived according to the principle of desire and not the principle of reality results the significance of the cosmic sacrifice. A good example of this is the slaying of the Babylonian primitive mother Tiamat, the dragon whose body is destined to form the heaven and the earth. We come upon this thought in its most complete form, in Hindu philosophy of the most ancient date, namely in Songs of Rigveda. In Rigveda, 10,81, 4, the song in Choir,

Starting point is 15:13:43 What was the tree? What wood in sooth produced it, from which they fashioned out the earth and heaven? Ye thoughtful men, inquire within your spirit, whereon he stood when he established all things. Vic Va Karmann, the all-creator who created the world from the unknown tree, did so as follows. He who, sacrificing, entered into all these beings as a wise sacrificer, our father, who, striving for blessings through prayer, hiding his origin, entered this lowly world, what and who has served him as a resting place and a support. Rig Veda 1090 gives answer to these questions. Perusha is the primal being who, covered earth on every side, and spread ten fingers breadth beyond.

Starting point is 15:14:36 One sees that Perusha is a sort of platonic world's soul who surrounds the world from without, of perusha it is said being born he overtopped the earth before behind and in all places the mother symbolism is plain it seems to me in the idea of perusha he represents the mother imago and the libido of the child clinging to her from this assumption all that follows is very easily explained as sacrificial animal on the bed of straw was dedicated the perusha who was born on the straw whom the gods the blessed and the wise meeting there sacrificed this verse is very remarkable if one wishes to stretch this mythology out on the pro-crustian bed of logic sore violence would have to be committed It is an incredibly fantastic conception that beside the gods ordinary wise men unite in sacrificing the primitive being aside from the circumstance that beside the primitive being nothing had existed in the beginning, that is to say before the sacrifice as we shall soon see.

Starting point is 15:15:54 If the great mystery of the mother sacrifice is meant thereby, then all becomes clear. From that great general sacrifice, the dripping fat was gathered up. He formed the creatures of the air and animals, both wild and tame. From that great general sacrifice, Rikus and Samahims were born. Therefrom the meters were produced. The Yajjjjis had its birth from it. The moon was gendered from his mind, and from his eye the sun had birth. Indra and Agni from his mouth were born.

Starting point is 15:16:29 and via from his breath forth from his navel came mid-air the sky was fashioned from his head earth from his feet and from his ears the regions thus they formed the worlds it is evident that by this is meant not a physical but a psychological cosmogony the world arises when man discovers it he discovers it when he sacrifices the mother that is to say when he has freed himself from the midst of his unconscious lying in in the mother. That which impels them forward to this discovery may be interpreted psychologically as the so-called incest barrier of Freud. The incest prohibition places an end to the childish longing for the food-giving mother and compels the libido gradually becoming sexual into the path of the biological aim. The libido forced away from the mother by the incest prohibition seeks for the sexual object in the place of the forbidden mother. In this wider psychological sense,

Starting point is 15:17:36 which expresses itself in the allegoric language of the incest prohibition, mother, etc., must be understood Freud's paradoxical sentence. Originally, we have known only sexual objects. This sentence must be understood psychologically throughout, in the sense of a world image created from within, outwards, which has in the first place nothing to do with the so-called objective idea of the world. This is to be understood as a new addition of the subjective idea of the world corrected by reality. Biology, as a science of objective experience, would have to reject unconditionally

Starting point is 15:18:18 Freud's proposition, for as we have made clear above, the function of reality can only be partly sexual. In another equally important part, it is self-preservation. The matter appears different for that thought which accompanies the biological function as an epiphenomenon. As far as our knowledge reaches, the individual act of thought is dependent wholly or in greatest part on the existence of a highly differentiated brain, whereas the function of reality, adaptation to reality, is something which occurs in all living nature as wholly independent from the act of thought. This important proposition of Freud applies only to the act of thought for thinking, as we may recognize from manifold traces, arose dynamically from the libida,

Starting point is 15:19:12 which was split off from the original object as the incest barrier, and became actual when the first budding sexual emotions began to flow in the current of the libido which goes to the mother. Through the incest barrier, the sexual libido is forced away from the identification with the parents and introverted for lack of adequate activity. It is the sexual libido which forces the growing individual slowly away from his family. If this necessity did not exist, then the family would always remain clustered together in a solid group. Hence the erotic, always renounces a complete erotic experience in order that he may remain a child. Fantasies seem to arise from the introversion of the sexual libido, since the first childish fantasies

Starting point is 15:20:05 most certainly do not attain the quality of a conscious plan, and as fantasies likewise, even among adults are almost always the direct derivates of the unconscious. It is therefore highly probable that the first fantastic manifestations arise from an act of regression. As we illustrated earlier, the regression goes back to the pre-sexual stage, as many traces show. Here, the sexual libido obtains again, so to speak, that universal capacity of application or capacity for displacement, which it actually possessed at the stage when the sexual application was not yet discovered. Naturally, no adequate object is found in the pre-sexual stage for the regressive sexual libido, but only surrogates, which always leave a wish, namely the wish to have the surrogate as similar as possible to the sexual goal.

Starting point is 15:21:05 This wish is secret, however, for it is really an incest wish. The unsatisfied, unconscious wish creates innumerable secondary objects, symbols for the primitive object, the mother, as the Rigvedus says, the creator of the world, hiding his origin, enters into things. From this, the thought or the fantasies proceed as a desexualized manifestation of an originally sexual libido. From the standpoint of the libido, the term incest barrier, corresponds to one aspect, but the matter, however, may be considered from another point of view. The time of undeveloped sexuality about the third and the fourth year is at the same time considered externally the period when the child finds himself confronted with increased demands from the world of reality. He can walk, speak, and independently attend to a number of other things.

Starting point is 15:22:04 He sees himself in a relation to a world of unlimited possibilities, but in which he dares to do little or nothing because he is as yet too much of a baby and can. cannot get on without his mother. At this time, mother should be exchanged for the world. Against this, the past rises as the greatest resistance. This is always so, whenever man would undertake a new adaptation. In spite of all evidence and against all conscious resolutions, the unconscious, the past, always enforces its standpoint as resistance. In this difficult position, precisely at this period of developing sexuality. We see the dawning of the mind. The problem of the child at this period is the discovery of the world

Starting point is 15:22:53 and of the great trans-subjective reality. For that he must lose the mother. Every step out into the world means a step away from the mother. Naturally, all that which is retroaggressive in men rebels against this step and energetic attempts are made against this adaptation. in the first place. Therefore, this period of life is also that in which the first clearly developed neuroses arise. The tendency of this age is one directly opposed to that of dementia precox. The child seeks to win the world and to leave the mother. This is a necessary result.

Starting point is 15:23:34 The dementia precox patient, however, seeks to leave the world and to regain the subjectivity of childhood. We have seen that it is a necessary result. We have seen that In dementia precox, the recent adaptation to reality is replaced by an archaic mode of adaptation, that is to say, the recent idea of the world is rejected in favor of an archaic idea of the world. When the child renounces his task of adaptation to reality or as considerable difficulties in this direction, then we may expect that the recent adaptation will again be replaced by archaic modes of adaptation. It would therefore be conceivable that through regression in children, archaic products would naturally be unearthed, that is to say, old ways of functioning, of the thought system which is inborn with the brain differentiation, would be awakened. According to my available but as yet unpublished material, a remarkably archaic and at the same time generally applicable character seems to appertain to infantile fantasy quite comparable with the point.

Starting point is 15:24:41 products of dementia precots. It does not seem improbable that through regression at this age, those same associations of elements and analogies are reawakened, which formerly constituted the archaic idea of the world. When we now attempt to investigate the nature of these elements, a glance at the psychology of myths is sufficient to show us that the archaic idea was chiefly sexual anthropomorphism. It appears that these things in the unconscious childish fantasy play, an extraordinary role as we can recognize from examples taken at random. Just as the sexualism of neuroses is not to be taken literally, but as regressive fantasy and symbolic compensation for a recent unachieved adaptation, so is the sexualism of the early infantile fantasy, especially the insectiv,

Starting point is 15:25:37 problem, a regressive product of the revival of the archaic modes of function, outweighing actuality. On this account, I have expressed myself very vaguely in this work, I'm sure, in regard to the incest problem. This is done in order not to be responsible for the idea that I understand by it a gross sexual inclination towards the parents. The true facts of the case are much more complicated, as my investigations point out. Originally, incest probably never possessed particularly great significance as such, because cohabitation with an old woman, for all possible motives, could hardly be preferred to mating with a young woman. It seems that the mother has acquired incestuous significance only psychologically. Thus, for example, the incestuous unions of antiquity

Starting point is 15:26:30 were not a result of a love inclination, but of a special superstition, which is most intimately bound up with the mythical ideas here treated. A pharaoh of the second dynasty is said to have married his sister, his daughter, and his granddaughter. The Ptolemy's were accustomed also to marriage with sisters. Cambyses married his sister, Antarxeserxes, married his two daughters. Quobad, the first, sixth century AD, married his daughter. The satrap Sissimithras married his mother. These incestuous unions are explained by the circumstance that in the Zendabesta, the marriage of relatives was directly commanded.

Starting point is 15:27:11 It emphasized the resemblance of rulers to the divinity, and therefore was more of an artificial than a natural arrangement, because it originated more from a theoretical than from a biological inclination. A practical impetus towards that lay often in the peculiar laws of inheritance left over from the muter-referrous. maternal right matriarchal period the confusion which certainly frequently involve the barbarians of antiquity in regard to the choice of their sexual objects cannot very well be measured by the standard of present day love psychology in any case the incest of the semi-animal past is in no way proportionate to the enormous significance of the incest fantasy among civilized people this disproportionate in the assumption that the incest prohibition, which we meet even amongst relatively lower races, concerns rather the mythical ideas than the biological damage. Therefore, the ethnical prohibition almost always concerns the mother and seldom the father. Incest prohibition can be understood, therefore, as a result of regression and as the result of a libidness anxiety, which regressively

Starting point is 15:28:28 attacks the mother. Naturally, it is difficult or impossible to say from whence this anxiety may have come. I merely venture to suggest that it may have been a question of a primitive separation of the pairs of opposites which are hidden in the will of life, the will for life and for death. It remains obscure. What adaptation the primitive man tried to evade through introversion and regression to the parents, but according to the analogy of the soul life in general, it may be assumed that the libido, which disturbed the initial equilibrium of becoming and of ceasing to be, had been stored up in the attempt to make an especially difficult adaptation and from which it recedes even today.

Starting point is 15:29:15 After this long digression, let us turn back to the song of the Rig Veda. Thinking and a conception of the world arose from a shrinking back from stern reality, and it is only after man has regressively assured himself again of the protective parental power that he enters life wrapped in a dream of childhood shrouded in magic superstitions. That is to say, thinking for he timidly sacrificing his best and assuring himself of the favor of the invisible power, step-by-step develops to greater power in the degree that he frees himself from his retroaggressive longing and the original lack of harmony in his being. Rigbeta 1090 concludes with the exceedingly significant verse,

Starting point is 15:29:59 which is of greatest importance for the Christian mysteries as well. God's sacrificing rendered homage to the sacrifice. These were the earliest holy ordinances. The mighty ones attained the height of heaven. There where the Sadius goddesses of old are dwelling. Through the sacrifice, the fullness of power was attained, which extends up to the power of the parents. Thus the sacrifice has also the meaning of a psychological maturation process.

Starting point is 15:30:30 In the same manner that the world originated through sacrifice, through the renunciation of the retrospective mother libido, thus according to the teachings of the Upanishads, is produced the new condition of man, which may be termed the immortal. This new condition is again attained through a sacrifice, namely through the sacrificial horse, which is given a cosmic significance in the teaching of the Upanishads.

Starting point is 15:30:57 What the sacrificial horse means is told by Briha-Darana Yaka Upanashad 1-1. Ome. One. The dawn is truly the head of the sacrificial horse. The sun is eye. The wind is breath, his mouth, the all spreading fire.

Starting point is 15:31:16 The year is the body of the sacrificial horse. The sky is his back, the atmosphere is body, cavity, the earth, the vault of his belly, the poles are his sides, the space between the poles, his ribs, the seasons, his limbs, the months, half months, his joints, day and night, his feet, the stars, his bones, the clouds, his flesh, the food which ye digest are the deserts, the rivers, his veins, liver and lungs, the mountains, the herbs and trees, his hair, the rising sun is his forepart, the setting sun is hind part, when he shows his teeth, that is lightning, when he trembles, that is thunder, when he urinates, that is rain, his voice, his speech. To the day in truth has originated for the horse as the

Starting point is 15:32:01 sacrificial dish, which stands before him, his cradle is in the world sea towards the east, the night has originated for him as the sacrificial dish, which stands behind him, its cradle is in the world's sea of the evening. These two dishes originating. in order to surround the horse. As a charger, he generated the gods. As champion, he produced the gond harvs. As a racer, the demons, as horse, mankind, the ocean is his relative, the ocean, his cradle.

Starting point is 15:32:33 As Deucon remarks, the sacrificial horse has a significance of a renunciation of the universe. When the horse is sacrificed, then the world is sacrificed and destroyed, as it were, a train of thought which Schopenhauer also had in mind and which appears as a product of a diseased mind in Shreber. The horse in the above text stands between two sacrificial vessels, from one of which it comes into the other of which it goes, just as the sun passes from morning to evening.

Starting point is 15:33:02 The horse, therefore, signifies the libida which has passed into the world. We previously saw that the mother libida must be sacrificed in order to produce the world. Here the world is destroyed by the repeated sacrifice of the same. same libido which once belonged to the mother. The horse can therefore be substituted as a symbol for this libido because, as we saw, it had manifold connections with the mother. The sacrifice of the horse can only produce another state of introversion, which is similar to that before the creation of the world. The position of the horse between the two vessels which represent the producing and the devouring mother hint at the idea of life enclosed in the over.

Starting point is 15:33:47 therefore the vessels are destined to surround the horse that this is actually so the brihara yaka wuponashad three three prudes one from where have the descendants of parikshit come that i ask thee yajanavakya from where came the descendants of parikshit To Yajana Valka spake, he is told thee they have come from where all come, who offer up the sacrificial horse. That is to say, this world extends so far as two and thirty days of the chariot of the gods the sun reach. This world surrounds the earth twice around. This earth surrounds the ocean twice around. There is as broad as the edge of a razor or as the wing of a fly a spade. between the two shells of the egg of the world.

Starting point is 15:34:47 These were brought by Indra as a falcon to the wind, and the wind took them up into itself and carried them where were the offerers of the sacrificial horse. Somewhat like this he spake, God harbour to thee and praise the wind. Therefore is the wind the special Vyashti, and the wind the universal Somashti. He who knows this,

Starting point is 15:35:11 defends himself from dying again. as this text tells us the offerers of the sacrificial horse come in that narrowest fissure between the shells of the egg of the world at that place where the shells unite and where they are divided the fisher vagina in the maternal world is designated by plato and tamias by kai the symbol of the cross indra who as a falcon has stolen the soma the treasure attainable with difficulty brings as psychopompos, the souls to the wind, to the generating Numa, which carries them forward to the fissure or vagina to the point of union, to the entrance into the maternal egg. This train of thought of the Hindu philosophy briefly and concisely summarizes the sense of innumerable myths. At the same time, it is a striking example of the fact that philosophy is internally nothing else but a refined and sublimated mythology. It is brought to this

Starting point is 15:36:13 refined state by the influence of the corrector of reality. We have emphasized the fact that in the Miller drama, the horse is the first to die as the animal brother of the hero, corresponding to the early death of the half-animal Iyabani, the brother friend of Gilgamesh. This sacrificial death recalls the whole category of mythological animal sacrifices. Volumes could be filled with parallels,

Starting point is 15:36:39 but we must limit ourselves here to suggestions. the sacrificial animal, where it has lost the primitive meaning of the simple sacrificial gift and has taken a higher religious significance, stands in a close relation to both the hero and the divinity. The animal represents the god himself, thus the bull represents Zagreus, Dionysus, and Mithra, the lamb represents Christ, etc. As we are aware, the animal symbols represent the animal libido. The sacrifice of the animal means, therefore, the sacrifice. sacrifice of the animal nature. This is most clearly expressed in the religious legend of Addis. Edis is the son-lover of the divine mother, Agdistis Cybele. Agdistis was characteristically

Starting point is 15:37:26 androgynous as symbol of the mother libido like the tree, really a clear indication that the mother Imago has in addition to the significance of the likeness of the real mother, the meaning of the mother of humanity, the libido in general. Driven mad by the insanity-breeding mother, enamored of him, he emasculated himself, and that under a pine tree. The pine tree plays an important role in his service. Every year a pine tree was wreathed about and upon it an image of Addis was hung, and then it was cut down, which represents the castration. The blood which spurred it to the earth was transformed into budding violets.

Starting point is 15:38:08 Cybele now took this pine tree, bore it into her cavern, and there wept over it, Pieta. The Catholic mother takes her son with her into the cavern, namely into the womb, according to another version. Addis was transformed into the pine tree. The tree here has an essentially phallic meaning. On the contrary, the attaching of the image of Attis to the tree refers also to the maternal meaning to be attached to the mother.

Starting point is 15:38:35 In avid metamorphoses book 10, the pine tree is spoken of as follows. in Latin, beloved of the mother of the gods, inasmuch as the sibiline Addis sheds his human shape in this way and stiffens into this tree trunk. The transformation into the pine tree is evidently a burial in the mother, just as Osiris was overgrown by the heather. Upon the Addis by relief of Koblenz, Attis appears growing out of a tree which is interpreted by Monhart as the Ossiris, life principle of vegetation inherent in the tree. It is probably a tree birth, just as with Mithra, relief of Hedernheim. As Vermikis observes in the Isis and Osiris cult, and also in the cult of the Virgin Persephone, tree and image had played a role. Daoenesis have the surname

Starting point is 15:39:31 Dendrites, and in Beosia, he is said to have been called in the Greek Benetas, meaning in a tree. At the birth of Daoenesis, Magera planted the pine tree on the Catharine. The Pentheus myth bound up with the Dionysus legend furnishes the remarkable and supplementary counterpart to the death of Attis and the subsequent lamentation. Pentheus, curious to his spy, the orgies of the Menides, climbed upon a pine tree, but he was observed by his mother. The Menides cut down the tree, and Pentheus, taken for an animal, was torn by them in frenzy. His own. mother being the first to rush upon him. In this myth, the phallic meaning of the tree,

Starting point is 15:40:16 cutting down, castration, and its maternal significance, mounting, and the sacrificial death of the sun, is present. At the same time, the supplementary counterpart to the Pieta is apparent, the terrible mother. The feast of Addis was celebrated as a lamentation, and then as a joy in the spring, Good Friday and Easter. The priest of Addis Sabili worship were often eunuchs, and were called Galois, the R. Agaragallus was called Addis, Addis. Instead of the animal castration, the priest merely scratched their arms until they bled. Arm in place of phallus, the twisting of arms. A similar symbolism of the sacrificial impulse is met in the mythraic religion, where essential parts of the mysteries consist in the catching and the subduing of the bull. of psychology of the unconscious by karl yung this librivox recording is in the public domain section twenty nine chapter eight part three a parallel figure to mithra is the primitive man gaiyo marred he was created together with his bull and the two lived for six thousand

Starting point is 15:41:46 years in a blissful state, but when the world came into the cycle of the seventh sign of the zodiac, Libra, the evil principle entered. Libra is astrologically the so-called positive domicile of Venus. The evil principle, therefore, came under the dominion of the goddess of love, destruction of the sun hero through the mother-wife, snake, whore, etc. As a result, after 30 years, Gaiomard and his bull died. The trials of Tsar Tushed lasted also 30 years. Compare the span of Christ's life. Fifty-five species of grain came from the dead bull.

Starting point is 15:42:43 12 kinds of salubrious plants, etc. The sperm of the bull entered into the moon for purification, but the sperm of Gaiyomard entered into the sun. This circumstance possibly suggests a rather feminine meaning of bull. Gash or divakpa is the soul of the bull, and was worshipped as a female divinity. She would not at first, from diffidence, become the goddess of the herds

Starting point is 15:43:23 until the coming of Zarathustra was announced to her as consolation. This has its parallel in the Hindu Purana, where the coming of Krishna was promised the earth, a complete analogy to Christ. She, too, travels in her chariot, like Ard Vikura, the goddess of love. The soul of the bull is therefore decidedly feminine. This myth of Gaiomard repeats only in an altered form the primitive conception of the closed ring

Starting point is 15:44:04 of a male female divinity, self-begetting and forth-bringing. Like the sacrificial bull, the fire, the sacrifice of which we've already discussed in chapter 3, has a feminine nature among the Chinese, according to the commentaries of the philosopher Chihuang C, the spirit of the heart is called key. He is clad in bright red which resembles fire, and appears as a lovely, attractive maiden. In the book of rites, it is said, wood is burned in the flames for the spirit of owl. This sacrifice to owl is a sacrifice to old, departed women.

Starting point is 15:44:55 These spirits of the hearth and fire are the souls of departed cooks and therefore are called old women. The kitchen god develops, from this pre-Buddistic tradition and becomes later male sex, the ruler of the family, and the mediator between family and God. Thus the old feminine fire spirit becomes a species of logos. Compare with this the remarks in Chapter 3. From the bull's sperma, their progenitors of the cattle came, as well as 272 species of useful animals.

Starting point is 15:45:40 According to Mino Chirid, Gaiomard had destroyed the Dev Aja who was considered the demon of evil appetites. In spite of the efforts of Zarathustra, this demon remained longest on the earth. He was destroyed at last at the resurrection, like Satan in the apocalypse of John. In another version, it is said that Angro-Mannius and the serpent were left until the last,

Starting point is 15:46:13 so as to be destroyed by Iheramazda himself. According to a surmise by Kern, Zarathustra may mean golden star and be identical with Mithra. Mithra's name is connected with Neobah. Persian mere, which means son and love. In Zagreus, we see that the bull is also identical with the god, hence the bull sacrifice is a god sacrifice, but on a primitive stage. The animal symbol is, so to speak, only a part of the hero. He sacrifices only his animal, therefore symbolically renounces only his animal nature.

Starting point is 15:47:03 The internal participation in the sacrifice is expressed excellently in the anguished ecstatic countenance of the bull slaying Mithra. He does it willingly and unwillingly, hence the somewhat hysterical expression, which has some similarity to the well-known, mockish countenance of the crucified of Guido Rennie. ben dors says the features which especially in the upper portion bear an absolutely ideal character have an extremely morbid expression kumont himself says of the facial expression of the tower octanus the countenance which may be seen in the best reproductions is that of a young man of an almost feminine beauty the head has a quantity of curly hair which rising up

Starting point is 15:47:59 from the forehead, surrounds him as with a halo. The head is slightly tilted backwards, so that the glance is directed towards the heavens and the contraction of the brows, and the lips give a strange expression of sorrow to the face. The Ostian head of Mithra, Tauroctinus, illustrated in Kumat, has indeed an expression which we recognize in our patience as one of sentimental resignation. Sentimentality is repressed brutality, hence the exceedingly sentimental pose, which had its counterpart in the symbolism of the shepherd and the Lamb of contemporaneous Christianity with the addition of infantilism.

Starting point is 15:48:48 Meanwhile, it is only his animal nature which the God sacrifices, that is to say his sexuality, always in close analogy to the course of the sun. We have learned in the course of this investigation that the part of the libido, which erects religious structures, is in the last analysis fixed in the mother, and really represents that tie through which we are permanently connected with our origin. Briefly, we may designate this amount of libido as mother libido. As we have seen, this libido conceals itself in countless and very heterogeneous symbols,

Starting point is 15:49:33 also in animal images, no matter whether of masculine or feminine nature. Differences of sex are at bottom of a secondary value and psychologically do not play the part which might be expected from a superficial observation. The annual sacrifice of the maiden to the dragon probably represented the most ideal symbolic situation in order to pacify the anger of the terrible mother. The most beautiful woman was sacrificed as symbol of man's libido. Less vivid examples are the sacrifice of the firstborn and various valuable domestic animals. A second ideal case is the self-castration in the service of the mother, Dea, Syria, etc., a less obvious form of which is circumcision.

Starting point is 15:50:33 By that at least, only a portion is sacrificed. With these sacrifices, the object of which, in ideal cases, is to symbolize the libido, drawing away from the mother, life is symbolically renowned, in order to regain it. By the sacrifice, man ransoms himself from the fear of death and reconciles the destroying mother. In those later religions, where the hero who in olden times overcomes all evil and death through his labors has become the divine chief figure, he becomes the priestly sacrifacer and the regenerator of life. But as the hero is an imaginary figure and his sacrifice is a transcendental mystery,

Starting point is 15:51:23 the significance of which Forrex sees the value of an ordinary sacrificial gift. This deepening of the sacrificial symbolism regressively resumes the idea of the human sacrifice. This is partly due to the preponderance of fantastic additions, which always take their subject matter, from greater depths and partly due to the higher religious occupation of the libido, which demanded a more complete and equivalent expression. Thus, the relation between Mithra and his bull is very close. It is the hero himself in the Christian mysteries who sacrifices himself voluntarily. The hero, as we have sufficiently shown, is the infantile personality,

Starting point is 15:52:15 longing for the mother, who, as Mithra sacrifices the wish, the libida, and as Christ, gives himself to death both willingly and unwillingly. Upon the monuments of the Mithraic religion, we often meet a strange symbol, a crater, mixing bowl, encoyled by a serpent, sometimes with a lion, who as antagonist opposes the serpent. It appears as if the two were fighting for the craters. crater. The crater symbolizes, as we have seen, the mother, the serpent, the resistance defending her, and the lion, the greatest strength and strongest will. The struggle is for the

Starting point is 15:52:57 mother. The serpent takes part, almost regularly, in the Mithraic sacrifice of the bull, moving towards the blood flowing from the wound. It seems to follow from that that the life of the bull, blood, is sacrificed to the serpent. Previously, we have pointed out the mutual relationship between serpent and bull, and found there that the bull symbolizes the living hero, the shining sun, but that the serpent symbolizes the dead, buried or cathonic hero, the invisible sun. As the hero is in the mother in the state of death, the serpent is also as the symbol of the fear of death, the sign of the devouring mother. The sacrifice of the bull to the serpent, therefore, signifies a willing renunciation of life in order to win it from death. Therefore, after the sacrifice of the bull, wonderful fertility results. The antagonism between serpent and lion over the crater is to be interpreted as a battle over the fruitful mother's womb,

Starting point is 15:54:05 somewhat comparable to the more simple symbolism of the Tish Trier song where the demon Ape Asha the black horse has possession of the rain lake and the white horse Tish Trier must banish him from it. Death from time to time lays its destroying hand upon life and fertility and the libido disappears by entering into the mother from whose womb it will be born renewed. It therefore seems very probable that the significance of the Mithraig bull sacrifice

Starting point is 15:54:42 is also that of the sacrifice of the mother who sends the fear of death. As the contrary of the Okhida, Moro-Turus is also intended here, so is the act of sacrifice and impregnating of the mother. The catholic snake demon drinks the blood that is a sudden. to say the libido sperm of the hero committing incest. Life is thus immortalized for the hero because, like the son, he generates himself anew. After all, the preceding materials, it can no longer be difficult to recognize in the Christian mysteries the human sacrifice or the sacrifice of the son to the mother.

Starting point is 15:55:27 Just as Addis emasculates himself on account of the mother, so does Christ himself. hang upon the tree of life, the wood of martyrdom, the in Greek, Hecatee, the catholic mother, and by that redeems creation from death. By entering again, enter the mother's womb, Matuta, Bieta of Michelangelo, he redeems in death the sin in life of the primitive man, Adam, in order symbolically through his deed to procure for the innermost and most hidden meaning of the religious libido, its highest satisfaction, and most pronounced expression. The martyrdom of Christ has in Augustine, as well, actually the meaning of a hieroscamos, with the mother corresponding to the Adonis Festival, where Venus and Adonis were laid upon

Starting point is 15:56:21 the nuptial couch. Procetic Christus quasi-spensis de Tomo, Suei Pre-Prizeoogio, nuptiarum Aksit ad compum, secular, perwinnet, asque, ad quukis, Torum, Torres has the meaning of bed, pillow, concubine beer, et ibi, firma, wit, ascendenda, conjugium, ubi cum centurit, angelantam, insusperious, creaturum, comercchia, pietates, P. Conjugate ad-prinum at Kapulawit, Sibiportatuo, Iura, Matronom. This passage is perfectly clear. A similar death overtakes the Syrian Melkarth, who, riding upon a sea horse,

Starting point is 15:57:19 was annually burned. Among the Greeks, he is called Mela Curtis, and was represented riding upon a dolphin. The dolphin is also the state of Ariane. We have learned. to recognize previously the maternal significance of dolphin, so that in the death of Melcharth, we can once more recognize the negatively expressed hyroskamos with the mother. Compare Frazier, Golden Bow, 4, page 87. This figurative expression is of the greatest teleological significance. Through its symbol, it leads that libido, which inclines backwards into the original, primitive and impulsive upwards to the spiritual by investing it with a mysterious but fruitful function.

Starting point is 15:58:04 It is superfluous to speak of the effect of this symbol upon the unconscious of Occidental Humanity. A glance over history shows what creative forces were released in this symbol. The comparison of the Mithrake and the Christian sacrifice plainly shows wherein lies the superiority of the Christian symbol. It is the frank admission that not only are, The lower wishes to be sacrificed, but the whole personality. The Christian symbol demands complete devotion. It compels a veritable self-sacrifice to a higher purpose, while the Sacrificium mythriacum, remaining fixed on a primitive symbolic stage,

Starting point is 15:58:46 is contented with an animal sacrifice. The religious effect of these symbols must be considered as an orientation of the unconscious by means of imitation. In Miss Miller's fantasy there is internal compulsion in that she passes from the horse sacrifice to the self-sacrifice of the hero, whereas the first symbolizes renunciation of the sexual wishes. The second has the deeper and ethically more valuable meaning of the sacrifice of the infantile personality. The object of psychoanalysis has frequently been wrongly understood to mean the renunciation or the gratification of the ordinary. sexual wish, while in reality the problem is the sublimation of the infantile personality, or express mythologically a sacrifice and rebirth of an infantile hero. In the Christian mysteries, however, the resurrected one becomes a super mundane spirit

Starting point is 15:59:45 and the invisible kingdom of God with his mysterious gifts are obtained by his believers through the sacrifice of himself on the mother. In psychoanalysis, the infantile personality, is deprived of its libido fixations in a rational manner. The libido, which is thus set free, serves for the building up of a personality matured and adapted to reality, who does willingly and without complaint everything required by necessity. It is, so to speak, the chief endeavor of the infantile personality to struggle against all necessities and to create coercions for itself where none exist in reality.

Starting point is 16:00:27 The serpent as an instrument of sacrifice has already been abundantly illustrated. Legend of St. Sylvester, trial of the Virgin's wounding of Ra and the phyloctites, symbolism of the lance and arrow. It is the destroying knife, but according to the principle of the O.K.D. Moratouis, also the phallus. The sacrificial act represents a coerous act as well. The religious significance of the serpent has a cave dwelling. Catholic animal points to a further thought, namely to the creeping into the mother's womb in the form of a serpent. As the horse is the brother, so the serpent is the sister of Jawantopol. This close relation refers to a fellowship of these animals and their characters with the hero.

Starting point is 16:01:15 We know of the horse that as a rule he is not an animal of fear, although mythologically he has at times this meaning. He signifies much more the living, positive part of the libido, the striving towards continual renewal, whereas the serpent as a rule represents the fear, the fear of death, and is thought of as the antithesis to the phallus. This antithesis between horse and serpent, mythologically between bull and serpent, represents an opposition of the libida within itself, a striving forwards and a striving backwards at one and the same time. It is not only as if the libido might be an irresistible striving forward, an endless life and will for construction, such as Schopenhauer as formulated in his world will, death in every end being some malignancy or fatality coming from without, but the libido corresponding to the sun also wills the destruction of its creation. In the first half of life, its will is for growth in the second half of life. it hints softly at first and then audibly at its will for death.

Starting point is 16:02:27 And just as in youth he impulsed to unlimited growth often lies under the enveloping covering of a resistance against life, so also does the will of the old to die frequently lie under the covering of a stubborn resistance against the end. This apparent contrast in the nature of the libida is strikingly illustrated by a priapist statuette in the antique collection at Verona, Priapus smilingly, points with his finger to a snake biting off his membrane. He carries a basket on his arm, filled with all blonde objects, probably phalli, evidently prepared as substitutes. A similar motive is found in the deluge of Rubens in the Munich Art Gallery, where a serpent emasculates a man.

Starting point is 16:03:14 This motive explains the meaning of the deluge. The maternal sea is also the devouring mother. The fantasy of the world conflagration of the cataclysmic end of the world in general is nothing but a mythological projection of a personal individual will for death. Therefore, Rubens could represent the essence of the deluge fantasy in the emasculation by the serpent. For the serpent is our own repressed will for the end, for which we find an explanation only with the greatest difficulty. concerning the symbolism of the serpent in general, its significance is very dependent upon the time of life and circumstances. The repressed sexuality view is symbolized by the serpent

Starting point is 16:04:01 because the arrival of sexuality puts an end to childhood. To age, on the contrary, the serpent signifies the repressed thought of death. With our author, it is the insufficiently expressed sexuality, which as serpent assumes the role of sacrifice, and delivers the hero over to death and rebirth. As in the beginning of our investigation, the hero's name forced us to speak of the symbolism of Popo Katta Patel

Starting point is 16:04:32 as belonging to the creating part of the human body. So at the end, does the Miller drama again give us an opportunity of seeing how the volcano assists in the death of the hero and causes him to disappear by means of an earthquake break into the depths of the earth. As the volcano gave birth a name to the hero, so at the

Starting point is 16:04:54 end of the day it devours him again. We learn from the last words of the hero that is longed for beloved. She who alone understands him is called Yanni Wama. We find in this name those list syllables

Starting point is 16:05:10 familiar to us from the early childhood of the hero, Hawawa'watha, Wawa Wama, Mama. The only one who really understand us is the mother. For Veritchen to understand, old high German, Fursten, is probably derived from a primitive German prefix fry, identical with the Greek, meaning roundabout. The old high German, and to Fristam to interpret, is considered as identical with firstum, from that results the fundamental significance of the verd, Verchin to understand as standing roundabout something.

Starting point is 16:05:48 prahandra and Greek equivalent express a similar idea as a German erpherson to grasp to comprehend. The thing common to these expressions is the surrounding, the unfolding, and there is no doubt that there is nothing in the world

Starting point is 16:06:04 which so completely infolds us as the mother. When the neurotic complains that the world has no understanding, he says indirectly that he misses the mother. Paul Valen has expressed this thought most beautifully in his form, my rive familiar dream often i have that strange and poignant dream of some unknown who meets my flame with flame who with each time is never quite the same yet never wholly different does she seem

Starting point is 16:06:34 she understands me every fitful gleam troubling my heart she reads aright somehow even the sweat upon my pallid brow she soothes with tears a cool and freshening stream if she is dark or fair i do not know her name, only that it is sweet and love, like those of loved ones who have long since died. Her look is like his statue is kind and clear, and her calm voice, distant and dignified, like those hushed voices that I loved to hear. End of Section 29. End of Psychology of the Unconscious by Carl Jung.

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