sin, in order to be able to rise fully to the ethical ideal. The question
whether this is possible in life remains open, to be sure. In symbolism
this mystical death and the union with the highest spirit was represented
symbolically in the highest degree of freemasonry. The representative of
the Highest is the Master degree of the M. v. St. and he fills the dead,
as it were, with his life, as the raising takes place (H in H, F against
F, K against K, etc.), like the reviving of the child by Elijah (I Kings
XVIII, 21). As for the necessary decay of the body before the raising
(“The skin leaves,” etc.) let us quote the passage, L. G. B., I, pp. 271
ff.: [the divine word speaks] “Know ... that I have not left thee without
a potent and rich talent which lies in thine own keeping, although deep
hidden and covered with a threefold covering (Exod., XXXIX 34, Num. IV, 5,
6), which must be removed before thou canst see this costly garment. The
first covering is the coarse dark appearance of this earthly realm ... the
second is the fast-binding [directed upon the mundane] reason ... the
third is the baser natural senses.... Provided that thou thoroughly
determine with the firm resolution to break through these three obstacles,
thou wilt come to the golden mass.... While it is given to ye then to know
where the treasure really lies [Seeking out of the grave. The three
murderers, who have hidden the corpse, are these very ‘three obstacles.’]
and you have my spirit on this, which will not alone seek for it but will
with the hand of its strength strongly coöperate with you; [To revive the
mystical dead.] so resolve as united in the spirit ... to break through
that and to break it up, which lies as a covering over this princely
being.... Pray and do not only wait [no idle mysticism] but struggle and
work until you have released, set free and liberated this power hidden in
a prison; which may be exalted upon the throne of empire, since in truth
my spirit as well as yours has hitherto not been displaced from its
kingdom except by force and unrighteousness.” [With reference to the
raising (cf. L. G. B., III, pp. 87, 91); in that place three degrees of
mystical development are described in the similitude of three altars.
Under the last altar, which is built of quadrangular stones, in which one
can see his own face as in mirrors, lies the life trampled to death, which
will again be wakened.]
“Knowest thou not, I was asked, that the law of sin has the mastery as
long as it [the body with its selfish tendencies] lives? So that the
spirit clearly bore witness and gave me to understand that nothing could
make me worthy of this marriage with the Lamb [unio mystica] except an
absolute death, since he wedded only the maidenly spirit, to be one flesh
with him, [H in H, F against F, etc.] and by so doing changed it into his
own pure manhood. [Humanity.] And this is the generation or birth to an
actively self-sufficient being, which rises out of the old one. For just
as the grain of wheat perishes or dies in the earth and comes into a new
life, just so it goes also with the arising and the growing up of the new
creation, which in truth is Christ our life, whose appearance will put an
end to the sins in us. For, dear one, what has brought on the curse, care,
trouble, misery, weaknesses, which press and torture the poor man in this
fallen state of his but the departing from God? And as long as he is in
this condition, he is a debtor to sin and under its dominion; which
subjects him to all affliction and misery, which are wont to follow the
footsteps of those who live in the elemental flesh. Now without doubt it
is good and joyful tidings to hear of a possibility of drawing out and
putting off this body of sins; and in truth the prophet who has arisen in
me has prophesied that such a day was at hand. Be dismayed at it, ye that
are the wounders and despisers of this grace; which I see is now near
being revealed, for the bridal garments are being prepared ... [Cf. the
end of the parable.] O Wisdom, the preparation and ordering of the bridal
garments is given in charge to you alone, which shall be of divers colors,
with which the king’s daughter, [Analogue of the king’s son, the improved
son figure of the parable.] who is entrusted to thy teaching and
instruction, may be distinguished from all others, and known [as
redeemed].” (L. G. B., I, pp. 51 ff., wherewith the magic journey is
ended.)
Thus there is a confident tone, a hope in that which loses itself in the
infinite. But Leade suspects that it is an unattainable ideal and knows
what regulative import it has: “Ah, who up to this hour has traveled so
far, and what are all our realized gifts until we have reached this goal
[union with the Divinity]. Can our plummet even sound it and explore in
the deep abyss, the matchless wonder of the immeasurable being? And
because the revolving wheel of my spirit has found no rest in all that it
has seen, known, possessed and enjoyed, it stretched its errant senses
continuously towards what was still held back, and kept, by the strong
rock of omnipotence; to struggle towards which with a fresh attack I
resolutely determined, and would be sent away with nothing less than the
kingdom and the ruling power of the Holy Ghost.” (L. G. B., I, p. 87.)
In a parallel between the old and new royal art, I cannot overlook the
French masonic writer Oswald Wirth, who has worked in the same province. I
agree with him in general; although much of his method of interpretation
seems to me too arbitrary. I have already called attention to several
passages from W. S. H. on the preparation of the subject [i.e., the
uninitiated]. I will endeavor to outline the contents of the rest of the
work according to the ideas of Wirth.
Having given up himself, the Subjectum is overcome in the philosophic egg
[preparation chamber, i.e., sch. K.] by sadness and suffering. His
strength ebbs away, the decomposition begins; the subtle is separated from
the coarse. [Smaragdine tablet.] That is the first phase of the air test.
After descending to the center of the earth [Visita interiora terrae,
etc.—Smaragdine tablet, 6, 8.] where the roots of all individuality meet,
the spirit rises up again [Smaragdine tablet, 10.] released from the caput
mortuum, which is blacked on the floor of the hermetic receptacle. The
residuum is represented by the cast-off raiment of the novice. Laboriously
now, he toils forward in the darkness; the heights draw him on; escaping
hell he will attain to heaven. His ascent up the holy mountain is hindered
by a violent storm; he is thrown into the depths by the tempest: a symbol
of circulation in the closed vessel of the alchemists, which vessel
corresponds to the protected lodge. During the circulation the volatile
parts rise and fall again like rain, which is symbolized by the tears upon
the walls. To be sure, it is not here that the neophyte is subjected to
the water test, and if a confusion is possible on this point it comes from
the fact that all the operations of the great work go on in one vessel,
while the masonic initiation is completed in a suite of different rooms,
so that the symbolic series here suffers disintegration. The circulating
water, which soaks into the pores of the earthly parts of the subject,
purifies it more and more, so that it goes from gray through a series of
colors (peacock’s tail) to white. In this stage the material corresponds
to the wise man who knows how to resist all seduction. Yet we are not to
be satisfied with this negative virtue; the fire test (we should remember
that the four tests by the elements were to be found in the parable also)
is still to be gone through, the calcination, which burns everything
combustible. After the calcination there is a perfectly purified salt
[Symbol: Salt] of absolute transparence. So long as the novice has not
attained this moral clearness, the light cannot be vouchsafed to him. In
brief, in the first degree, the main thing is the comprehensive
purification. The salt layers must be made crystal clear, that surround
the inner sulphur [Symbol: Sulphur] like a crust and hinder it from its
free radiation. Sulphur is to be regarded as a symbol of the expansive
power, as individual initiative, as will. Mercury stands opposite to it as
woman does to man, as that which goes to the subject from without, or as
absolute receptivity. Salt is midway between both; in it the equilibrium
between [Symbol: Sulphur] and [Symbol: Mercury] is found. It is a symbol
of what appears as the stable being of man. In the first degree the
purification of the salt is worked out for the release of the sulphur. The
red column J corresponds to the red sulphur, by which symbolically the
novices get their reward. For the rest, the first degree is satisfied with
getting the novices to see the universal light (the blazing star). (W. S.
H., pp. 88-92.)
The fire test takes place in the second degree. The fiery sulphur must be
worked out or rather sent out and used for work. The field of activity of
the member proportions itself, as it were, according to the expansion or
range of its sulphurous radiation. At this time the member enters into a
relation of such intensified activity with the world that the intellectual
grasp [which corresponds to the [Symbol: Mercury] = principal] acquires
from it a new illumination [blazing star], and breaks away for a
connection of the will, which was at first merely individual, with the
collectivity. To me at least that appears to be the sense of the
figurative but not quite clear exposition of W. S. H., pp. 952-962, which
I have, for the sake of exactness, given in the original text. [See
Appendix, Note I.] As soon as the crude stone is cut and polished we have
no longer to work inward but outward. What we are to accomplish so
creatively would be insignificant if we did not know the secret of
borrowing power from a power that apparently lies without us. Where do
these mysterious powers work if not at the pillar B, whose name means: i.
i. d. St.? In the north directed on the contrary towards the moon, whose
soft feminine light it reflects, it corresponds to [Symbol: Mercury],
which unceasingly flows towards all being, in order to support its central
fire, [Symbol: Fire]. The exaltation of the latter leads to the fire test,
the idea of which Wirth seems to take in strictly occult form, in the
manner of Eliphas Levi. Finally, a circulation takes place, in that the
individual will seeks like a magnet to draw the divine will, always falls
down again, rises, however, and so on in cycles, till both meet in the
“philosophical fire.” It is the cycle of which we read in the Smaragdine
Tablet. The incombustible essence that comes forth from the fire test is
the phœnix (a figure much used by the alchemists). The member has the task
of changing himself into the phœnix. Not only [Symbol: Fire] belongs to
the work, however, but also the act must be guided by intelligence;
activity and receptivity must complement each other. Therefore the member
has to know both pillars thoroughly. And therefore he becomes also the
already mentioned androgynous material, Rebis. That is only to be attained
when the elemental propensities are overcome, therefore the figure Rebis
is represented as standing on the dragon. (W. S. H., pp. 96-101.)
What will the master do now? He will identify himself with the Master
Builder of all worlds, in order to work in him and through him. When any
one says that that is mysticism, he is not wrong. Being developed on the
three successive ways of purgatio, illuminatio, and unio, this mysticism
is no less logical than the religious mysticism that with its
mortifications, if it were only rightly understood, would accomplish the
same purpose. Mortification is, as the word itself says, the endeavor for
a certain kind of death. Twice is the mason enjoined to die; at the
beginning in the preparation room and at the end at the final initiation
into the inmost chamber. The second death corresponds to the perfection of
the grand mastery. It signifies the complete sacrifice of his personality,
the renunciation of every personal desire. It is the effacement of that
radical egotism that caused the fall of Adam, in that he dragged down
spirituality into corporeality. The narrow pusillanimous ego melts into
nothing before the high impersonal self, symbolized by Hiram. The mythical
sins of the eternal universal human Adam are thus expatiated. The
architect of the temple is to the Grand Master Builder of All Worlds (G.
B. a. W.) just what in Christian symbolism the Word become flesh is to the
Eternal Father. In order to carry on the work of the universal structure
with advantage the Master must enter into the closest union of the will
with God. No longer a slave in anything he is the more a master of all,
the more his will works in harmony with the one that rules the universe.
“Placed between the abstract and the concrete, between the creative
intelligence and the objective creation, man thus conceived, appears like
the mediator par excellence, or the veritable Demiurge of the gnostics.”
Yet it is not enough that he gets light from its original source, he must
also be bound by endless activity to those whom he is to lead. The
necessary bond is sympathy, love. “The master must make himself loved and
he can only succeed by himself loving with all the warmth of a generosity
extending even to absolute devotion, even to the sacrifice of himself.”
The pelican [We are already acquainted with this hermetic bird.] is the
hieroglyph for this loving sacrifice without which every effort remains
vain. (W. S. H., p. 105.)
The master’s degree, this necessarily last degree, corresponds to an ideal
that is set us as a task: we must strive towards it even if its
realization is beyond our powers. Our temple will never be finished, and
no one expects to see the true eternal Hiram arise in himself. (W. S. H.,
p. 94.)
We find also in Wirth, how the work is divided into three main steps,
which begin with the purifying, turn towards the inner soul, and end with
the death-resembling Unio Mystica; here we find, too, in the last degree
the unattainable ideal, which like a star in heaven shall give a sure
course to the voyage of our life. The viewing of the exalted anagogic
conception as a perspective vanishing point, makes allowance for the
possible errors of superposition in the anagogic aspect of the elementary
types.
The tripartite division, which we meet in the great work, shows the
frequently doubted inner qualification of the three degrees of
freemasonry. As they answer a need, they have again prevailed, although
they were not existent in the masonic form of the royal art at the
beginning (about two centuries ago); I say “again,” because similar needs
have already earlier produced similar forms. (Cf. L. Keller’s writings.)
Whether we consider ethical education in general or the intensive
(introversion) form of it, mysticism, we have in either case a process of
development, and degrees are necessary to express it symbolically. The
effort, appearing from time to time, to multiply the degrees has been
justified. We can divide what is divided into three sections into seven
also (7 operations in alchemy, 7 levels of contemplation, 7 ordinations,
etc.), although it is not really needed. But the idea of abolishing the
three degrees can only arise from a misapprehension of the value of the
existing symbolism. That masonry is a union of equal rights is not
affected by the presence of the degrees, provided that their symbolic
significance is not overstepped. The degrees form a constituent part of
the symbolic custom itself and like it are to be intangible.
The symbols of all the lofty spiritual religious communities, for which
the royal art presents itself as a paradigm or exemplar, put before us, as
it were, types of truth. Single facts which the symbols may signify (or
that could be read into the symbols) are not the most important, but
rather the totality of all these meanings. The totality (which can be
acquired only by a sort of integration) is something inexpressible; and if
it also succeeded in expressing this inexpressible, the words of the
expression would be incomprehensible to any finite spirit, as the
individual facts are.
The symbols are the unchangeable, the individual meanings are the
variegated and the changeable. [As for the masonic symbolism in
particular, I am in agreement with Robert Fischer (Kat. Erl., III, fin.).
“Freemasonry rests on symbols and ceremonies; in that lies its superior
title to continued existence. They are created for eternal verities and
peculiarly adapted thereto; they are fitted to every grade of culture,
indeed to every time, and do not fall like other products of the time, a
sacrifice to time itself.... Therefore a complete abolition of our symbols
can meet with assent as little as an enfeeblement of them can be desired.
Much more must we strive in order that a clear understanding may sift out
the abstract, corresponding to our spiritual eye, from the concrete
necessary for our physical eye, so that the combined pictures shall be
resolved in the simple fundamental truths. By this means the symbols
attain life and motion and cannot be put down for things that decay with
time.”] Therefore the symbols should never be changed in favor of a
particular meaning, which becomes the fashion (or be brought closer to it
over and above the given relation). What is to be maintained through
variations of meaning, is not the meanings but the symbols themselves.
To each person symbols represent his own truth. To every one they speak a
different language. No one exhausts them. Every one seeks his ideal
chiefly in the unknown. It matters not so much what ideal he seeks, but
only that he does seek one. Effort itself, not the object of effort, forms
the basis of development. No seeker begins his journey with full knowledge
of the goal. Only after much circulation in the philosophic egg and only
after much passing through the prism of colors does that light dawn which
gives us the faint intimation of the outline of the prototype of all
lesser ideals. Whoever desires hope of a successful issue to this progress
must not forget a certain gentle fire that must operate from the beginning
to the end, namely Love.
Whom these teachings cheer not,
Deserves not to be a man.
NOTES.
Note A (80). I put here not merely those comparisons of motives which are
alike at the beginning, but also those that are important for our further
consideration. My rendering of them is partly abridged. Signs of
similarity are, as Stucken explains, not employed to express an absolute
congruence, but predominantly in the sense of “belongs with” or “or is the
alternate of.” Stucken’s comparison I, A, goes: Moses in the ark = spark
of fire in the ark = Pandora’s books = Eve’s apple; I, B: Moses in the ark
= the exposed = the fatherless = the persecuted = the deluge hero [the one
floating in the ark]. II, A: Eve’s apple = Moses in the ark = Onan’s seed
= fire = soma = draught of knowledge, etc. III, B: Tearing open of the
womb = decapitation or dismemberment = exposure = separation of the first
parents. IV, B: The dismembered [man or woman] = the rejuvenated = the
reborn [m. or w.]. VI, A: Potiphar motive = separation of first parents =
Onan motive. VII, A: The wicked stepmother = Potiphar’s wife = man eater.
VII, B: Flight from the “man eater” = flight from Potiphar’s wife = flight
from the wicked stepmother = separation of the first parents = magic
flight. IX, A: The first parents = magic flight. IX, A: The killed ram =
Thor’s ram = Thyestes’ meal = soma. XIII, A: The exposed = the persecuted
= the dismembered child = the slain ram—the helpful animal. XIX: The Uriah
letter = the changed letter = word violence [curse = blessing]. XX:
Scapegoat = ark. XXVIII: Wrestling match = rape of women = rape of soma =
opening of the chest [opening of the hole] = rape of the garments [of the
bathing swan ladies]. XXIX: Castration = tearing asunder [consuming] of
the mother’s body = the final conflagration = the deluge. XXXIII, A:
Dragonfight = wrestling match = winning of the offered king’s daughter =
rape of the women = rape of fire = deluge. XL, A: Incest motive = Potiphar
motive. XL, B: Incest = violation of a [moral] prohibition. XL, C: Seducer
[male or female] to incest = “man-eater.” XLIV, A: The father who rejects
the daughter = “man eater.” XLIV, B: Separation of the first parents =
refusal of the daughter [refusal of the “king’s daughter” promised to the
dragon fighter] = substitution. XLV, A: Sodomy = substitution = rape =
parthenogenesis = marriage of mortal with the immortal = seduction =
adultery = incest = love = embraces of the first parents = wrestling
match. Otherwise is marriage of mortal with the immortal = incest =
separation of the first parents. (SAM Book 5.)
Note B (128). That the ideas of gold and offal lie very near each other is
shown in numerous forms and variations in myth, fairy tale and popular
superstition. I mention above all the figure of the ducat or gold-dropper
which has probably been attenuated from a superstition to a joke, and
around it are gathered such expressions as “he has gold like muck,” “he
must have a gold dropper at his house”; then the description of bloody
hemorrhoids as golden veins; the fabulous animals that produce as
excrement gold and precious things. Here belong also the golden ass [K. H.
M., No. 36], which at the word “Bricklebrit” begins “to spew gold from
before and behind,” or [Pentam., No. 1], at the command, “arre cacaure,”
gives forth gold, pearls and diamonds as a priceless diarrhea. [Arre is a
word of encouragement like our get-up; cacuare is derived naturally from
cacare, kacken = to cack, perhaps with an echo of aurum, oro, gold.] It
occurs frequently in sagas that animal dung, e.g., horse manure, is
changed into gold as, inversely, gold sent by evil spirits is easily
turned [again] into dung. Gold is, in the ancient Babylonian way of
thinking, which passes over into many myths, muck of hell or the under
world. If a man buried a treasure so that no one should find it, he does
well to plant a cactus on the covered [treasure] as a guardian of the
gold, according to an old magical custom. An attenuation of the comparison
dung = gold seems to be coal = gold. In Stucken we find the comparison
excrement = Rheingold = sperm [S. A. M., p. 262] and connected with it
[pp. 266 ff.] a mass of material mythologically connected with it. I
mention the similar parallels derived from dream analysis (Stekel, Spr. d.
Tr., passim), further in particular the psychologically interesting
contributions of Freud on “Anal character” (Kl. Schr., pp. 132 ff.) like
Rank’s contribution. (Jb. ps. F., IV, pp. 55 ff.)
Note C (280). According to Jung it is a characteristic of the totality of
the sun myth which relates that the “fundamental basis of the ‘incestuous’
desire is not equivalent to cohabitation, but to the peculiar idea of
becoming a child again, to return to the parents’ protection, to get back
into the mother again in order to be born again by the mother. On the way
to this goal stands incest, however, i.e., necessity in some way to get
back into the uterus again. One of the simplest ways was to fructify the
mother and procreate oneself again. Here the prohibition against incest
steps in, so now the sun myths and rebirth myths teem with all possible
proposals as to how one could encompass incest. A very significant way of
encompassing it is to change the mother into another being or rejuvenate
her, in order to make her vanish after the resulting birth [respective
propagation], i.e., to cause her to change herself back. It is not
incestuous cohabitation that is sought, but rebirth, to which one might
attain quickest by cohabitation. This, however, is not the only way,
although perhaps the original one.” (Jung, Jb. ps. F., IV, pp. 266 ff.) In
another place it is said: The separation of the son from the mother
signifies the separation of man from the pairing consciousness of animals,
from the lack of individual consciousness characteristic of infantile
archaic thought. “First by the force of the incest prohibition could a
self-conscious individual be produced, who had before been, thoughtlessly
one with the genus, and only so first could the idea of the individual and
conclusive death be rendered possible. So came, as it were, death into the
world through Adam’s sin. The neurotic who cannot leave his mother has
good reason; fear of death holds him there. It appears that there is no
concept and no word strong enough to express the meaning of this conflict.
Whole religions are built to give value to the magnitude of this conflict.
This struggle for expression, enduring thousands of years, cannot have the
source of its power in the condition which is quite too narrowly conceived
by the common idea of incest; much more apparently must we conceive the
law that expresses itself first and last as a prohibition against incest
as a compulsion toward domestication, and describe the religious system as
an institution that most of all takes up the cultural aims of the not
immediately serviceable impulsive powers of the animal nature, organizes
them and gradually makes them capable of sublimated employment.” (Jb. ps.
F., IV, pp. 314 ff.)
Note D (274). Jung divides the libido into two currents lengthwise, one
directed forward, the other backward: “As the normal libido is like a
constant stream, which pours its waters into the world of reality, so the
resistance, dynamically regarded, is not like a rock raised in the river
bed, which is flowed over and around by the stream, but like a back
current flowing towards the source instead of towards the mouth. A part of
the soul probably wants the external object, another part, however,
prefers to return to the subjective world, whither the airy and easily
built palaces of the phantasy beckon. We could assume this duality of
human will, for which Bleuler from his psychiatric standpoint has coined
the word ambitendency, as something everywhere and always existing, and
recall that even the most primitive of all motor impulses are already
contradictory as where, e.g., in the act of extension, the flexor muscles
are innervated.” (Jb. ps. F., IV, p. 218.)
Note E (279). Of the wonderful abilities that pass current as fruits of
the yoga practice, the eight grand powers [Maha-siddhi] are generally
mentioned: 1. To make oneself small or invisible [animan], 2, 3. to
acquire the uttermost lightness or heaviness [laghiman, gariman], 4. to
increase to the size of a monster and to reach everything even the most
distant, as e.g., to the moon with the tips of the fingers [mahiman or
prapti], 5. unobstructed fulfillment of all wishes, e.g., the wish to sink
into the earth as into water and to emerge again [prakamya], 6. perfect
control over the body and the internal organs [isitva], 7. the ability to
change the course of nature [vasitva], and 8. by mere act of will to place
oneself anywhere [yatra kamavasayitva]. Besides these eight marvelous
powers many others might be named, which are partly included in the above;
such an exaltation of sensitiveness that the most remote and imperceptible
images, the happenings in other worlds on planets and stars, as also the
goings on in one’s own interior and in other men’s are perceived by the
senses; the knowledge of the past and the future, of previous existences
and of the hour of death; understanding the language of animals, the
ability to summon the dead, etc. These miraculous powers, however, suffer
from the disadvantages of being transitory, like everything else won by
man through his merit—with the exception of salvation. (Garbe, Samkhya and
Yoga, p. 46.)
Note F (305). Jung (Jb., Ill, p. 171) refers to Maeterlinck’s “inconscient
supérieur” (in “La Sagesse et la Destinée”) as a prospective potentiality
of subliminal combinations. He comments on it as follows: “I shall not be
spared the reproach of mysticism. Perhaps the matter should none the less
be pondered: doubtless the unconscious contains the psychological
combinations that do not reach the liminal value of consciousness.
Analysis resolves these combinations into their historical determinants
for that is one of the essential tasks of analysis, i.e., to render
powerless by disconnecting them, the obsessions of the complexes that are
concurrent with the purposeful conduct of life. History is ignorant of two
kinds of things: what is hidden in the past and what is hidden in the
future. Both are probably to be attained with a certain measure of
probability, the former as a postulate, the latter as a historical
prognosis. In so far as to-morrow is contained in to-day, and all the warp
of the future already laid, a deepened knowledge of the present could make
possible a more or less wide-reaching and sure prognosis of the future. If
we transfer this reasoning, as Kant has already done, to the psychologic,
the following things must result; just as memory traces, which have
demonstrably become subliminal, are still accessible to the unconscious,
so also are certain very fine subliminal combinations showing a forward
tendency, which are of the greatest possible significance for future
occurrences in so far as the latter are conditioned by our psychology. But
just as the science of history troubles itself little about the future
combinations which are rather the object of politics, just so little are
the psychological combinations the object of the analysis, but would be
rather the object of an infinitely refined psychological synthesis, which
should know how to follow the natural currents of the libido. We cannot do
this, but probably the unconscious can, for the process takes place there,
and it appears as if from time to time in certain cases significant
fragments of this work, at least in dreams, come to light, whence came the
prophetic interpretation of dreams long claimed by superstition. The
aversion of the exact [sciences] of to-day against that sort of
thought-process which is hardly to be called phantastic is only an
overcompensation of the thousands of years old but all too great
inclination of man to believe in soothsaying.”
Note G (317). The umbilical region plays no small part as a localization
point for the first inner sensations in mystic introversion practices. The
accounts of the Hindu Yoga doctrine harmonize with the experiences of the
omphalopsychites. Staudenmaier thinks that he has, in his investigations
into magic, which partly terminated in the calling up of extremely
significant hallucinations, observed that realistic heavenly or religious
hallucinations take place only if the “specific” nerve complexes [of the
vegetative system] are stimulated as far down as the peripheral tracts in
the region of the small intestine. (Magie als exp. Naturw., p. 123.) Many
visionary authors know how to relate marvels of power to the region of the
stomach and of the solar plexus. In an essay on the seat of the soul, J.
B. van Helmont assures us that there is a stronger feeling in the upper
orifice of the stomach than in the eye itself, etc.; that the solar plexus
is the most essential organ of the soul. He recounts the following
experience. In order to make an experiment on poisonous herbs he made a
preparation of the root of aconite [Aconitum napellus] and only tasted it
with the tip of his tongue without swallowing any of it. “Immediately,” he
says, “my skin seemed to be constricted as with a bandage, and soon after,
there occurred an extraordinary thing, the like of which I had never
experienced before. I noticed with astonishment that I felt, perceived and
thought no longer with my head, but in the region of my stomach, as if
knowledge had taken its seat in the stomach. Amazed at this unusual
phenomenon, I questioned myself and examined myself carefully. I merely
convinced myself that my power of perception was now much stronger and
more comprehensive. The spiritual clearness was coupled with great
pleasure. I did not sleep nor dream, I was still temperate and my health
perfect. I was at times in raptures, but they had nothing in common with
the fact of feeling with the stomach, which excluded all coöperation with
the head. Meantime my joy was interrupted by the anxiety that this might
even bring on some derangement. Only my belief in God and my resignation
to his will soon destroyed this fear. This condition lasted two hours,
after which I had several attacks of giddiness. I have since often tried
to taste of aconite, but I could not get the same result.” (Van Helmont,
Ortus Medic, p. 171, tr. Ennemoser, Gesch. d. Mag., p. 913.)
Note H (381). For the old as for the new royal art the material is man, as
man freed from all framework. “Not man of the conventional social life,
but man as the equally entitled and equally obligated being of divine
creation, enters the temple of humanity with the obligation always to
remain conscious of his duty and to put aside everything that comes up to
hinder the fulfillment of the highest duty.” (R. Fischer.) Compare with
this what Hitchcock says of the material of the Philosopher’s Stone:
“Although men are of diverse dispositions ... yet the alchemists insist
... that all the nations of men are of one blood, that is, of one nature;
and that character in man, by which he is one nature, it is the special
object of alchemy to bring into life and action, by means of which, if it
could universally prevail, mankind would be constituted into a
brotherhood.” (H. A., pp. 48 ff.) [The tests] ... “begin with the
stripping of the metals. Now alchemy recommends, once the propitious
matter is seen, carefully examined and recognized, to clean it externally
for the purpose of freeing it of every foreign body that could adhere
accidentally to its surface. The matter, in fine, should be reduced to
itself. Now it is an absolutely analogous matter that the candidate is
called to strip himself of everything that he possesses artificially; both
it and he ought to be reduced strictly to themselves. In this state of
primitive innocence, of philosophic candor retrieved, the subject is
imprisoned in a narrow retreat where no external light can penetrate. This
is the chamber of meditation which corresponds to the matras of the
alchemist, to his philosophic egg hermetically sealed. The uninitiated
finds there a dark tomb where he must voluntarily die to his former
existence. By decomposing the integuments that are opposed to the true
expansion of the germ of individuality, this symbolic death precedes the
birth of the new being who is to be initiated.” (W. S. H., pp. 87 ff.)
Note I (411). As to the Chamber of the Companion hung in red, it
represents the sphere of action of our individuality, measured by the
extent of our sulphurous radiation. This radiation produces a kind of
refractive [refringent] medium, which refracts the surrounding diffused
light [[Symbol: Mercury] is meant] to concentrate it on the spiritual
nucleus of the subject. Such is the mechanism of the illumination, by
which those benefit who have seen the blazing star shine. Every being
bears in himself this mysterious star, but too often in the condition of a
dim spark hardly perceptible. It is the philosophic child, the immanent
Logos or the Christ incarnate, which legend represents as born obscurely
in the midst of the filth of a cave serving as a stable. The initiation
becomes the vestal of this inner fire [Symbol: Sulfur]; archetype or
principle of all individuality. She knows how to care for it as long as it
is brooded in the ashes. Then she devotes herself to nourishing it
judiciously, to render it keen for the moment when it finally should
overcome the obstacles that imprison it and seek to hold it in isolation.
It means, as a matter of fact, that the Son is put en rapport with the
external [Symbol: Mercury], or in other words, that the individual enters
into communion with the collectivity from which he comes.
BIBLIOGRAPHY.
OLD. (Before 1800.)
Agrippa ab Nettesheym, Henricus Cornelius, Opera.
Alchemisten, Griechische, v. Berthelot, Hoefer (moderne).
“Allgemeine (und General-) Reformation der gantzen (weiten) Welt” vide
“Fama.”
“Amor proximi” (“Das Buch Amor Proximi Geflossen aus dem Oehl der
Göttlichen Barmhertzigkeit ...”) Ans tag-licht gegeben per Anonymum.
Franckfurt und Leipzig, 1746.
(Andreae, Valentin) Anonym, Chymische Hochzeit Christiani Rosencreutz.
Anno 1459. Gedruckt zuerst zu Strassburg bey Lazari Zetzners seel. Erben
MDCXVI. Regenspurg, MDCCLXXXI (eigentlich Berlin, bei Nicolai).
Arabi v. Horten (mod.).
Arnaldus de Villa Nova, Chymische Schrifften. Aus dem Latein übersetzet
durch Joh. Hoppodamum. Frankfurt und Hamburg, 1683.
Bādarāyana v. Deussen (mod.).
Basile, Giambattista v. mod.
“Bauer” (“Der grosse und der kleine Bauer”). Zwey Philosophische und
Chymische Tractate. Leipzig, 1744.
Beaumont, Iohann, Historisch-Physiologisch- und Theologischer Tractat von
Geistern. Aus der Englischen Sprache in die Teutsche mit Fleiss übersetzt
von Theodor Arnold. Halle im Magdeburgischen, 1721.
Bekker, Balthasar, Die Bezauberte Welt. Amsterdam, 1693.
Bernhard, Graf von der Mark und Tervis, Abhandlung von der Natur des
(philosophischen) Eyes. Hildesheim, 1780.
“Bhagavad-Gîtā” v. Schlegel, Schroeder (mod.).
Boehme, Jacob, Schriften. Gesammtausgabe von Johan Georg Gichtel. 2 Bde.
1715.
Bonaventura, Opera.
Booz, Ada Mah (Dr. Adam Michael Birkholz), Die sieben heiligen Grundsäulen
der Ewigkeit und Zeit. Leipzig, 1783.
“Confessio” (der Fraternität R. C.) v. “Fama.”
Dastyn, John (Ioannes Daustenius), Rosarium, Visio. Vide “Sieben-Gestirn.”
Eisenmenger, Johann Andreä, Entdecktes Judenthum. 2 Tle. Königsberg, 1711.
Eleazar, R. Abraham, R. Abrahami Eleazaris Uraltes Chymisches Werk. In II
Theilen zum öffentlichen Druck befördert durch Julium Gervasium
Schwartzburgicum. Erfurt, MDCCXXXV.
“Fama Fraternitatis oder Entdeckung der Bruderschafft dess löblichen
Ordens dess Rosen-Creutzes, Beneben der Confession Oder Bekanntnuss
derselben Fraternitet ... Sampt einem Discurs von allgemeiner Reformation
der gantzen Welt.” Franckfurt am Mayn, M.DC.XV.
Fictuld, Hermann, Des ... Chymisch-Philosophischen Probier-Steins Erste
Classe, in welcher der wahren und ächten Adeptorum ... Schrifften nach
ihrem innerlichen Gehalt und Werth vorgestellt ... worden. Dritte Auflage.
Dresden, 1784.
“Figuren der Rosenkreuzer.” (“Geheime—aus dem 16-ten und 17-ten
Jahrhundert.”) Drei Hefte. Altona, 1785ff.—Titel der einzelnen Hefte: I.
AVREVM SECVLVM REDIVIVVM. Henricus Madathanus, Theosophus. II. Ein
güldener Tractat vom Philosophischen Steine. Von einem noch Lebenden, doch
vngenanten Philosopho ... beschrieben. Anno M.DC.XXV. III. Einfältig A B C
Büchlein für junge Schüler so sich taglich fleissig üben in der Schule des
H. Geistes ... Von einem Bruder der Fraternitet CHRISTI des Rosenkreuzes
P. F.—Auf dem Titelblatt der ersten beiden Hefte heisst es: “Aus einem
alten Mscpt zum erstenmal ans Licht gestellt.” In jedem Heft folgt dem
Text eine Reihe von farbigen Tafeln.
Flamellus, Nicolaus, Chymische Werke. In das Teutsche übersetzt von J. L.
M. C. Anno MDCCLI.
Fludd, Robert, alias de Fluctibus (auch Otreb), Clavis Philosophiae et
Alchymiae Fluddanae. Francofurti, MDCXXXIII.
---- Sophiae cum Moria Certamen. M DC XXIX.
---- Tractatus theologico-philosophicus in libros tres distributus, quorum
I de Vita, II de Morte, III de Resurrectione. Oppenheim, 1617.
---- Schutzschrift für die Aechtheit der Rosenkreuzergesellschaft.
Übersetzt von Ada Mah Booz (Dr. A. M. Birkholz). Leipzig, 1782.
Frizius, Ioachimus, Summum Bonum, quod est verum Magiae, Cabalae,
Alchymiae verae Subjectum Fratrum Roseae Crucis verorum. (Frankfurt),
M.DC.XXIX.
Helmont, Ioan. Baptista van, Ortus Medicinae. Ed. IV. Lugduni, M.DC.LXVII.
Henoch v. Dillmann (mod.).
Hermes v. Fleischer, Reitzenstein (mod.).
I. C. H., Des Hermes Trismegists wahrer alter Naturweg. Herausgegeben von
einem ächten Freymäurer I. C. H. Leipzig, 1782.
“Kabbala Denudata seu Doctrina Hebraeorum transcendentalis et metaphysica
atque theologica.” 2 Bde. Sulzbach, 1677; Frankfurt, 1684. (Herausgeber
Knorr von Rosenroth.)
Khunrath, Heinrich, Amphitheatrum Sapientiae Aeternae, solius verae,
Christiano-Kabalisticum, Divino-Magicum, Tertriunum, Catholicon. Hanoviae,
MDCIX.
---- Tractat von den ersten Elementen. (Beygefüget: Unterricht für den
Adeptengrad.) Herausgegeben von einem Verehrer der edlen Schmelzund
Maurerkunst. Leipzig, 1784.
---- Wahrhafter Bericht vom philosophischen Athanor. Leipzig, 1783.
Lacinius, Janus, Praeciosa ac nobilissima artis chymiae collectanea.
Norimbergae, M.D.LIIII.
---- Pretiosa Margarita novella de Thesauro, ac pretiosissimo
Philosophorum Lapide. Venetiis, 1546.
Leade, Jane, Der Baum des Glaubens (beigebunden den “Offenbarungen, die
letzten Zeiten betreffend.” Strassburg, 1807).
---- Ein Garten-Brunn gewässert durch die Ströhme der göttlichen
Lustbarkeit, und hervorgrünend in mannichfaltigem Unterschiede geistlicher
Pflanzen. Amsterdam, 1697-1700. 3 Tle. (L G B)
---- Offenbahrung der Offenbahrungen. Amsterdam, 1695.
Limitibus, Philoteus de, Allgemeine Abbildung der ganzen Schöpfung. Aus
dem Lateinischen übersezt und mit Anmerkungen begleitet von J. J.
Grienstein. Philadelphia, 1792.
---- Das Hermetische Triklinium oder drei Gespräche vom Stein der Weisen.
Aus dem Lateinischen übersezt und mit Anmerkung begleitet von J. J.
Grienstein. Philadelphia, 1792.
Maier, Michael, Arcana Arcanissima. (ca. 1616.)
---- Atalanta Fugiens. Oppenheimii, 1618.
---- Cantilenae intellectuales de Phoenice redivivo. Traduites en François
... par M. L. L. M. Paris, M.DCC.LVIII.
---- Symbola Aureae Mensae duodecim nationum. Francof, 1617.
---- Tripus Aureus, hoc est, tres tractatus chymici selecti. Francofurti,
1678.
Mangetus, Jo. Jacobus, Bibliotheca chemica curiosa. Genevae, M.DCC.II. 2
Bde.
“Manresa” v. mod.
Mosheim, Johann Lorenz, Versuch einer unpartheiischen und gründlichen
Ketzergeschichte. Helmstaedt, 1746.
Mothe-Guyon, La Vie de Madame J. M. B. de la Mothe-Guyon, écrite par
elle-même. Paris, M.DCC.XC. 3 Bde.
“Musaeum hermeticum reformatum et amplificatum, omnes sophospagyricae
artis discipulos fidelissime erudiens.” Francofurti, 1749.
Mystiker, Deutsche, des XIV. Jahrhunderts, v. Pfeiffer (mod.).
Nicolai, Friedrich, Versuch über die Beschuldigungen welche dem
Tempelherrenorden gemacht worden, und über dessen Geheimniss; nebst einem
Anhange über das Entstehen der Freimaurergesellschaft. 2 Tle. Berlin und
Stettin, 1782.
Otreb v. Fludd.
Paracelsus (A. Ph. Theophrastus Bombastus von Hohenheim), Werke. 4o-Ausg.
Huser, Basel, 1589-90. 10 Bde. Fol.-Ausg. Strassburg, 1603 u. 1616-18. 2
Bde.
Patanjali v. mod.
Pernety, Dom Antoine-Joseph, Dictionnaire mytho-hermétique. Paris,
M.DCC.LVIII.
---- Les Fables Egyptiennes et Grecques dévoilées & réduites au même
principe. Paris, M.DCC.LXXXVI. 2 Bde.
Philaletha, Des Hochgelehrten Philalethae und anderer auserlesene
Chymische Tractätlein ... ins Teutsche übersetzet von Johann Langen.
Wienn, 1749.
Philaletha, Eugenius (Thomas Vaughan), Lumen de Lumine. Ins Teutsche
übersetzet von I. R. S. M. C. Hof, 1750.
---- Magia Adamica oder das Alterthum der Magie. Amsterdam, 1704.
Pistorius, Ioannes, Artis Cabalisticae, hoc est, reconditae theologiae et
philosophiae, scriptorum Tomus I. Basileae, MDXIIIC.
Platon, Werke.
Plotinus v. Kiefer (mod.).
Pordage, John (Johann Pordädsch), Göttliche und Wahre Metaphysica.
Franckfurt und Leipzig, M DCC XV. 3 Bde.
---- Gründlich Philosophisch Sendschreiben, Ein, vom rechten und wahren
Steine der Weissheit. Amsterdam, 1698.
---- Sophia, das ist, Die Holdseelige ewige Jungfrau der Göttlichen
Weisheit. Amsterdam, 1699.
---- Theologia Mystica. Amsterdam, 1698.
---- Vier Tractätlein des Seeligen Johannes Pordädschens M. D. in
Manuschriptis hinterlassen. Amsterdam, 1704.
Reuchlin, Ioannes, De Arte Cabalistica libri tres.—De Verbo Mirifico libri
III. Basileae, M.D.LXI.
Riplaeus, Georgius (George Ripley), Chymische Schriften.
Ins Teutsche übersetzet durch Benjamin Roth-Scholtzen. Wienn. 1756.
Rulandus, Martinus, Lexicon Alchemiae. In libera Francofurtensium Repub. M
D C XII.
Ruysbroeck, Johann van, v. mod.
Samkara v. Deussen (mod.).
S(chröder), Neue Alchymistische Bibliothek für den Naturkundiger unsers
Jahrhunderts ausgesucht. 4 Sammlgn in 2 Bdn. Frankf. u. Leipz. 1772.
Sendivogius, Michael, Chymische Schriften. Nebst einem kurzen Vor-bericht
ans Liecht gestellet durch Friedrich Roth-Scholtzen. Wienn, 1750.
“Sieben-Gestirn, Alchimistisch, Das ist, Sieben schöne und auserlesene
Tractätlein vom Stein der Weisen.” Frankfurt am Main, 1756.
Sperber, Julius, Mysterium magnum. Amsterdam, 1660.
---- Tractatus, Ein Feiner, von vielerley wunderbarlichen ... Dingen.
Amsterdam, 1662.
(Starck, Johann August) Anonym, Ueber die alten und neuen Mysterien.
Berlin, 1782.
Svātmārām Svami v. mod.
Tauler, Joannes, Predig, fast fruchtbar zu eim recht christlichen leben.
Basel, M.D.XXII.
Tausendeine Nacht v. Erzählungen (mod.).
Theatrum Chemicum, praecipuos selectorum auctorum tractatus de chemiae et
lapidis philosophici antiquitate, veritate ... continens. Argentorati,
M.DC.LIX-M.DC.-LXI. 6 Bde.
Valentinus, Basilius, Chymische Schriften. In drey Theile verfasset, samt
einer neuen Vorrede ... von Bened. Nic. Petraeo. Leipzig, 1769.
Villars, Abbe de, Le Comte des Gabalis, ou Entretiens sur les Sciences
Secrètes. Londres, M.DCC.XLII.
“Wasserstein der Weisen.” Vormahlen durch Lucas Jennis ausgegeben,
nunmehro aber wiederum neu aufgelegt ... von dem F.R.C. Frankfurt und
Leipzig, 1760.
Welling, Georgius, Opus mago-cabbalisticum et theosophicum. Darinnen der
Ursprung, Natur, ... des Saltzes, Schwefels und Mercurii in dreyen Theilen
beschrieben ... wird. Homburg vor der Höhe, 1735.
“Zohar” v. de Pauly (mod.).
Zosimos v. Berthelot, Hoefer (mod.).
MODERN. (From 1800 on.)
Abraham, Dr. Karl, Traum und Mythus. Leipzig und Wien, 1909. English
Translation.
Adler, Dr. Alfred, Uber den nervösen Charakter. Wiesbaden, 1912. English
Translation.
---- Die psychische Behandlung der Trigeminusneuralgie. Zentralbl. f.
Psych., I., Heft 1/2.
---- Der psychische Hermaphroditismus in Leben und in der
Neurose.—Fortschritte der Medizin, Leipzig, 1910, Heft 16.
Basile, Giambattista, Das Märchen aller Märchen oder das Pentameron. Neu
bearb. von Hans Floerke. 2 Bde. München u. Leipzig, 1909.
Bastian, Adolf, Der Mensch in der Geschichte. 3 Bde. Leipzig, 1860.
Bauer, Prof. A., Chemie und Alchymie in Osterreich bis zum beginnenden
XIX. Jahrhundert. Wien, 1883.
Baur, Dr. Ferdinand Christian, Die christliche Gnosis. Tübingen, 1835.
Berthelot, Marcellin, Collection des anciens Alchimistes Grecs, texte et
traduction. Avec la collaboration de Ch.-M. Ruello. Paris, 1887 à 1888. 3
vols.
---- Introduction à l’Etude de la Chimie des anciens et du moyen-âge.
Paris, 1889.
---- Les Origines de l’Alchimie. Paris, 1885.
---- Die Chemie im Altertum und im Mittelalter. Ubertragen von Emma
Kalliwoda. Mit Anmerkungen von Dr. Franz Strunz. Leipzig und Wien, 1909.
Besetzny, Dr. Emil, Die Sphinx. Freimaur. Taschenbuch. Wien, 1873.
Bischoff, Dr. Erich, Die Kabbalah. Leipzig, 1903.
Blau, Dr. Ludwig, Das altjüdische Zauberwesen. Strassburg i. E., 1898.
Boas, Franz, Indianische Sagen von der Nord-Pacifischen Küste Amerikas.
Berlin, 1895.
Bousset, Dr. Wilhelm, Hauptprobleme der Gnosis. Göttingen, 1907.
Brabbée, Gustav, Sub Rosa. Vertrauliche Mitteilungen aus dem maurerischen
Leben unserer Grossväter. Wien, 1879.
Brandeis, J., Sippurim. 2 Aufl. Prag, 1889.
Brandt, Wilhelm, Mandäische Schriften. Göttingen, 1893.
Brugsch, Heinrich, Religion und Mythologie der alten Agypter. 2. verm.
Ausg. Leipzig, 1891.
Buhle, Johann Gottlieb, Über den Ursprung und die vornehmsten Schicksale
der Orden der Rosenkreuzer und Freymaurer Göttingen, 1804.
Comenius-Gesellschaft, Monatshefte der C.-G. für Kultur und Geistesleben.
Herausgegeben von Ludwig Keller (Berlin). Jena.
Creuzer, Dr. Friedrich, Symbolik und Mythologie der alten Völker. 2. Aufl.
6 Bde. Leipzig und Darmstadt, 1819ff.
Deussen, Dr. Paul, Allgemeine Geschichte der Philosophie, Leipzig.
---- Sechzig Upanishad’s des Veda. 2. Aufl. Leipzig, 1905.
---- Das System des Vedânta. Nach den Brahma-Sûtra’s des Bâdarâyana und
dem Kommentare des Çankara über dieselben. 2. Aufl. Leipzig, 1906.
---- Die Sûtra’s des Vedânta ... nebst dem vollständigen Commentare des
Çankara. Leipzig, 1887.
Dieterich, Albrecht, Mutter Erde. Leipzig, 1905.
Dillmann, Dr. A., Das Buch Henoch. Leipzig, 1853.
Dulaure, Jacques-Antoine, Die Zeugung in Glauben, Sitten und Bräuchen der
Völker. Verdeutscht und ergänzt von Friedrich S. Krauss und Karl Reiskel.
Leipzig, 1909.
Ehrenreich, Paul, Die allgemeine Mythologie und ihre ethnologischen
Grundlagen. Leipzig, 1910.
Ennemoser, Dr. Joseph, Geschichte der Magie. Leipzig, 1844.
Erman, Adolf, Die Agyptische Religion. Berlin, 1905.
“Erzählungen aus den Tausend und ein Nächten,” Die. Ausgabe Felix Paul
Greve. Leipzig, MDCCCCVII-MDCCCCVIII. 12 Bde.
Ferenczy, Dr. Sándor, Introjektion und Übertragung. Jb. ps. F. I. 2.
English Translation.
---- Symbolische Darstellung des Lust-und Realitätsprinzips im
Oedipus-Mythos. Imago, I. 3.
Ferrero, Guillaume, Les Lois psychologiques du Symbolisme. Paris, 1895.
Fichte, Johann Gottlieb, Die Anweisung zum seeligen Leben. Berlin, 1806.
Findel, J. G., Geschichte der Freimaurerei. 3. Aufl. Leipzig, 1870.
Fischer, Robert, Erläuterung der Katechismen der Joh.-Freimaurerei. I-IV.
Fleischer, Prof. Dr. H. L., Hermes Trismegistus an die menschliche Seele.
Leipzig, 1870.
Flournoy, Th., Des Indes à la Planète Mars. 4. éd. Paris.
Franck, Ad., La Kabbale. Paris, 1892.
Freimark, Hans, Moderne Theosophen und ihre Theosophie. Leipz., 1912.
---- Okkultismus und Sexualität. Leipzig, 1909.
---- Okkultistische Bewegung, Die. Leipzig, 1912.
Freud, Prof. Dr. Sigmund, Drei Abhandlungen zur Sexualtheorie. Leipzig und
Wien, 1905. English Translation.
---- Dynamik der Ubertragung, Zur. Zentralbl. f. Psych. II. 4.
---- Formulierungen über die zwei Prinzipien des psychischen Geschehens.
Jb. ps. F. III. 1.
---- Psychopathologie des Alltagslebens, Zur. 3. Aufl. Berlin, 1910.
English Translation.
---- Sammlung kleiner Schriften zur Neurosenlehre. 2 Bde. Leipzig und
Wien, 1906, 1909.
---- Traumdeutung, Die 3. Aufl. Leipzig und Wien, 1911. English
Translation.
---- Wahn, Der, und die Träume in W. Jensens “Gradiva.” Leipzig und Wien,
1907. English Translation.
Frobenius, Leo, Das Zeitalter des Sonnengottes. I. Bd. Berlin, 1904.
Furtmüller, Dr. Karl, Psychoanalyse und Ethik. München, 1912.
Garbe, Richard, Die Sāmkhya-Philosophie. Leipzig, 1894.
---- Sāmkhya und Yoga. Grundriss der Indo-Arischen Philologie,
herausgegeben von Georg Bühler, III. 4. Strassburg, 1896.
Gneiting, J. M. (J. Krebs), Maurerische Mitteilungen. 4 Bändchen.
Stuttgart, 1831-1833.
Goldziher, Ignaz, Der Mythus bei den Hebräern. Leipzig, 1876.
Görres, J., Die christliche Mystik. 4 Bde. Regensburg, 1836-1842.
Grimm, Brüder, Deutsche Sagen (D S).
---- Kinder- und Hausmärchen (KHM).
---- Jacob, Deutsche Mythologie. 4. Ausg., von Elard Hugo Meyer. 3 Bde.
Gütersloh, 1876-1878.
Haltrich, Josef, Deutsche Volksmärchen aus dem Sachsenlande in
Siebenbürgen. 4. Aufl. Wien, Hermannstadt, 1885. (Siebenbg.-deutsche
Volksbücher, Bd. II.)
Hartmann, Dr. Franz, Secret Symbols of the Rosicrucians. Boston, 1888.
(Eine mangelhafte englische Wiedergabe des deutschen Werkes: “Geheime
Figuren der Rosenkreuzer.”)
Havelock Ellis, Die Welt der Träume. Deutsche Ausgabe von Dr. Hans
Kurella. Würzburg, 1911.
(Hitchcock Ethan Allen) Anonym, The Story of the Red Book of Appin. (Als
Vervollständigung dazu:) Appendix to the Story ... (Beides:) New York,
1863.
---- Remarks upon Alchemy and the Alchemists. Boston, 1857. (HA)
---- Swedenborg, a Hermetic Philosopher. Being a sequel to “Remarks on
Alchemy and the Alchemists.” New York, 1858.
---- Das rote Buch von Appin. Übertr. von Sir Galahad. Leipzig, 1910.
Hoefer, Ferdinand, Histoire de la Chimie. 2 vols. Paris, 1842-1844.
Höhler, Wilhelm, Hermetische Philosophie und Freimaurerei. Ludwigshafen am
Rhein, 1905.
Hossbach, Wilhelm, Johann Valentin Andreä und sein Zeitalter. Berlin,
1819.
Horst, Georg Conrad, Dämonomagie, oder Geschichte des Glaubens an
Zauberei. 2 Tle. Frankfurt a. M., 1818.
---- Deuteroskopie. 2 Bdchen. Frankfurt a. M., 1830.
---- Zauber-Bibliothek. 6 Bde. Mainz, 1821 ff.
Horten, M., Mystische Texte aus dem Islam. Drei Gedichte des Arabi 1240.
Kleine Texte f. Vorlesgn. u. Übgn., herausg. von Hans Lietzmann, Nr. 105.
Bonn, 1912.
“Imago,” Zeitschrift für Anwendung der Psychoanalyse auf mund Freud. Wien,
1912f. See Psychoanalytic Review.
Inman, Thomas M. D., Ancient Pagan and Modern Christian Symbolism. 4. ed.
New York, 1884.
Janet, Pierre, L’Automatisme Psychologique. Paris, 1889.
---- Les Névroses. Paris, 1910.
“Jahrbuch für psychoanalytische und psychopathologische Forschungen.”
Herausgegeben von Prof. Dr. E. Bleuler und Prof. Dr. S. Freud. Leipzig und
Wien, 1909ff. (Jb. ps. F.) See Psychoanalytic Review.
Jeremias, Alfred, Alte Testament, Das, im Lichte des Alten Orients. 2.
Aufl. Leipzig, 1906.
---- Babylonisch-assyrischen Vorstellungen vom Leben nach dem Tode, Die.
Leipzig, 1887.
Jodl, Friedrich, Geschichte der Ethik. 2 Bde. 2. Aufl. Stuttgart und
Berlin, 1906, 1912.
Jung, Dr. C. G., Bedeutung des Vaters für das Schicksal des Einzelnen,
Die. Jb. ps. F. I. 2. English Translation.
---- Konflikte der kindlichen Seele, Über. Jb. ps. F. II. 1. English
Translation.
---- Psychologie und Pathologie sogenannter occulter Phänomene, Zur.
Leipzig, 1902. English Translation.
---- Wandlungen und Symbole der Libido. Beiträge zur
Entwicklungsgeschichte des Denkens. Jb. ps. F. III.-IV. English
Translation.
Katsch, Dr. Ferdinand, Die Entstehung und der wahre Endzweck der
Freimaurerei. Berlin, 1897.
Keller, Dr. Ludwig, Anfänge der Renaissance, Die, und die
Kultgesellschaften des Humanismus im XIII. und XIV. Jahrhundert. Leipzig
und Jena, 1903.
---- Bibel, Winkelmass und Zirkel. Jena, 1910.
---- Geistigen Grundlagen der Freimaurerei, Die, und das öffentliche
Leben. Jena, 1911.
Keller, Dr. Ludwig, Geschichte der Bauhütten und der Hüttengeheimnisse,
Zur. Leipzig und Jena, 1898.
---- Grossloge Indissolubilis, Die, und andere Grosslogensysteme des 16.,
17. und 18. Jahrhunderts. Jena, 1908.
---- Heiligen Zahlen, Die, und die Symbolik der Katakomben. Leipzig und
Jena, 1906.
---- Idee der Humanität, Die, und die Comenius-Gesellschaft. Jena, 1908.
---- Italienischen Akademien des 18. Jahrhunderts, Die, und die Anfänge
des Maurerbundes in den romanischen und den nordischen Ländern. Leipzig
und Jena, 1905.
---- Latomien und Loggien in alter Zeit. Leipzig und Jena, 1906.
---- Römische Akademie, Die, und die altchristlichen Katakomben im
Zeitalter der Renaissance. Leipzig und Jena, 1899.
---- Sozietäten des Humanismus und die Sprachgesellschaften, Die. Jena,
1909.
---- Tempelherren, Die, und die Freimaurer. Leipzig und Jena, 1905.
Kernning, J. (J. Krebs), Schlüssel zur Geisterwelt oder die Kunst des
Lebens. Neue Auflage. Stuttgart, 1855.
Kiefer, Otto: Plotin, Enneaden. In Auswahl. 2 Bde. Jena u. Leipz., 1905.
Kiesewetter, Carl, Die Geheimwissenschaften. Leipzig, 1895.
Kleinpaul, Dr. Rudolf, Das Leben der Sprache und ihre Weltstellung. 3 Bde.
Leipzig, 1893.
---- Die Lebendigen und die Toten in Volksglauben, Religion und Sage.
Leipzig, 1898.
“Kloster” v. Scheible.
Knight, Richard Payne, The symbolical Language of ancient Art. New ed. New
York, 1892.
---- Le Culte de Priape et ses Rapports avec la Théologie mystique des
Anciens ... Traduits de l’anglais par E. W. Bruxelles, 1883.
Kopp, Hermann, Die Alchemie in älterer und neuerer Zeit. 2 Tle.
Heidelberg, 1886.
---- Geschichte der Chemie. 4 Tle. Braunschweig, 1843-1847.
---- Beiträge zur. 3 Stücke. Braunschweig, 1869 und 1875.
Krause, Karl Christian Friedrich, Die drei ältesten Kunsturkunden der
Freimaurerbrüderschaft. 2 (4) Bde. Dresden, 1820-1821.
Krauss, Dr. Friedrich S. Jahrbücher für folkloristische Erhebungen und
Forschungen zur Entwicklungsgeschichte der geschlechtlichen Moral. Bisher
9 Bände. Leipzig.
Kuhn, Adalbert, Die Herabkunft des Feuers und des Göttertranks. Berlin,
1859.
Laistner, Ludwig, Das Rätsel der Sphinx. 2 Bde. Berlin, 1889.
Lehmann, Dr. Alfred, Aberglaube und Zauberei. Deutsche Ausg. v. Dr.
Petersen. Stuttgart, 1898.
Lenning, C. (Hesse) und Fr(iedrich) M(ossdorf), Encyklopädie der
Freimaurerei. III. Auflage = Allgemeines Handbuch der Freimaurerei. 2 Bde.
Leipzig, 1900-1901.
Lessmann, Heinrich, Aufgaben und Ziele der vergleichenden Mythenforschung.
Leipzig, 1908.
Lévi, Eliphas, Histoire de la Magie. Nouvelle éd. Paris, 1892.
Lipps, G. F., Mythenbildung und Erkenntnis, Leipzig und Berlin, 1907.
Lisco, D. Friedrich Gustav, Die Heilslehre der Theologia deutsch.
Stuttgart, 1857.
Lorenz, Dr. Emil, Das Titanen-Motiv in der allgemeinen Mythologie. Imago,
II. 1.
Mackenzie, Kenneth R.H., The Royal Masonic Cyclopaedia. London, 1877.
Maeder, Dr. A., Über die Funktion des Traumes. Jb. ps. F. IV. 2. English
Translation.
Maimon, Salomon, Lebensgeschichte. Herausg. von Dr. Jakob Fromer. München,
1911.
Mannhardt, Wilhelm, Germanische Mythen. 2 Bde. Berlin, 1858.
“Manresa” oder die geistlichen Übungen des heiligen Ignatius. Nach dem
Französischen, von Franz A. Schmid. 6. Aufl. Regensburg, 1903.
Marchand, R. F., Über die Alchemie. Halle, 1847.
Müller, Dr. Friedrich, Siebenbürgische Sagen. 2. Aufl. Wien, Hermannstadt,
1885. (Siebenbg.-deutsche Volksbücher, Bd. I.)
---- Karl Otfried, Prolegomena einer wissenschaftlichen Mythologie.
Göttingen, 1825.
Nettelbladt, C. C. F. W. Freih. von, Geschichte der freimaurerischen
Systeme. Berlin, 1879.
Nietzsche, Werke. Leipzig.
Nork, F., Mythologie der Volkssagen und Volksmärchen. Stuttgart, 1848.
(Kloster, Bd. IX.)
---- Sitten und Gebräuche der Deutschen und ihrer Nachbarvölker, Die.
Stuttgart, 1849. (Kloster, Bd. XII.)
Patanjali, Yoga-Sutra. Translation with introduction, appendix, and notes
by Manilal Nabubhai Dvivedi. Bombay, 1890.
Papus (Dr. Gérard Encausse), Traité élémentaire de Magie Pratique. Paris,
1906.
Pauly, Jean de, Sepher ha-Zohar (Le Livre de la Splendeur). Publié par les
soins de Emile Lafuma-Giraud. Paris, 1906ff. 6 (7) Bde.
Pfeiffer, Franz, Deutsche Mystiker des vierzehnten Jahrhunderts. 2 Bde.
Leipzig, 1845, 1857.
---- Theologia deutsch. 2. Aufl. Stuttgart, 1855.
Pfister, Dr. Oskar, Die Frömmigkeit des Grafen Ludwig von Zinzendorf.
Leipzig und Wien, 1910.
Poisson, Albert, Théories et Symboles des Alchimistes. Paris, 1891.
Prasád, Ráma, Nature’s Finer Forces. London, 1890.
Rank, Dr. Otto, Inzest-Motiv in Dichtung und Sage, Das. Leipzig und Wien,
1912.
---- Künstler, Der. Wien, 1907.
---- Mythus von der Geburt des Helden, Der. Leipzig und Wien, 1909.
English Translation.
---- Lohengrinsage, Die. Leipzig und Wien, 1911.
---- Symbolschichtung im Wecktraum, Die, und ihre Wiederkehr im mythischen
Denken. Jb. ps. F. IV. 1.
---- Völkerpsychologische Parallelen zu den infantilen Sexualtheorien.
Zentralbl. f. Psych. II. 7-8.
Reitzenstein, R., Hellenistischen Mysterienreligionen, Die. Leipzig, 1910.
---- Poimandres. Leipzig, 1904.
Riklin, Dr. Franz, Wunscherfüllung und Symbolik im Märchen. Leipzig und
Wien, 1908. English Translation.
---- (Vorträge). Zentralbl. f. Psychoanalyse III. 2., pag. 103ff., 113ft.
Roscher, W.H., Ausführliches Lexikon der Griechischen und Römischen
Mythologie. Leipzig, 1884 ff.
Ruysbroeck, Johann van, Drei Schriften. Aus dem Vlämischen von Franz A.
Lambert. Leipzig.
Scheible, J., Das Kloster. Meist aus der ältern deutschen Volks-, Wunder-,
Curiositäten-, und vorzugsweise komischen Literatur. 12 Bde. Stuttgart,
1845-1849.
Scherner, R.A., Das Leben des Traums. Berlin, 1861.
Schiffmann, G.A., Die Freimaurerei in Frankreich in der ersten Hälfte des
XVIII. Jahrhunderts. Leipzig, 1881.
Schlegel, Aug. Guil. a, Bhagavad-Gita id est Thespesion Melos ... Editio
altera, cura Christiani Lasseni. Bonnae, MDCCCXLVI.
Schmieder, Karl Christoph, Geschichte der Alchemie Halle, 1832.
Schmidt, Richard, Fakire und Fakirtum im alten und modernen Indien.
Berlin, 1908.
Schneider, Hermann, Kultur und Denken der alten Agypter. Leipzig, 1907.
Schopenhauer, Werke.
Schroeder, Leopold von, Bhagavad-Gita. Des Erhabenen Sang. Jena, 1912.
Schubert, Dr. G.H. von, Die Symbolik des Traumes. 3. Aufl. Leipzig, 1840.
Silberer, Herbert, Charakteristik des lekanomantischen Schauens, Zur.
Zentralbl. f. Psych. III. 2-3.
---- Kategorien der Symbolik, Von den. Zentralbl. f. Psych. II. 4.
---- Lekanomantische Versuche. Zentralbl. f. Psych. II. 7-10.
---- Mantik und Psychanalyse. Zentralbl. f. Psych. II. 2.
---- Phantasie und Mythos. Vornehmlich vorn Gesichtspunkte der
funktionalen Kategorie aus betrachtet. Jb. ps. F. II. 2.
---- Prinzipielle Anregung, Eine. Jb. ps. F. IV. 2.
---- Spermatozoenträume, Zur Frage der. Jb. ps. F. IV. 2.
---- Symbolbildung. Jb. ps. F. III. 2., IV. 2.
---- Symbolik des Erwachens und Schwellensymbolik überhaupt. Jb. ps. F.
III. 2.
Soldan, Geschichte der Hexenprozesse. Neu bearbeitet von Dr. Heinrich
Heppe. 2 Bde. Stuttgart, 1880.
Spielrein, Dr. Sabina, Über den psychologischen Inhalt eines Falles von
Schizophrenie (Dementia praecox). Jb. ps. F. III. 1.
---- Die Destruktion als Ursache des Werdens. Jb. ps. F. IV. 1.
Starcke, Dr. C. N., Freimaurerei als Lebenskunst. Berlin, 1911.
Staudenmaier, Dr. Ludwig, Die Magie als experimentelle Naturwissenschaft.
Leipzig, 1912.
Stekel, Dr. Wilhelm, Nervöse Angstzustände und ihre Behandlung. 2. Aufl.
Berlin und Wien, 1912.
---- Sprache des Traumes, Die. Wiesbaden, 1911.
---- Traumdeutung, Fortschritte in der. Zentralbl. f. Psych. III.
---- Träume der Dichter, Die. Wiesbaden, 1912.
Strunz, Dr. Franz, Naturbetrachtung und Naturerkenntnis im Altertum.
Hamburg und Leipzig, 1904.
---- Theophrastus Paracelsus. Jena, 1903.
Stucken, Eduard, Astralmythen. Religionsgeschichtliche Untersuchungen.
Leipzig, 1907. (S A M)
Svātmārām Svāmi, Hatha-Yoga Pradīpikā. Translated by Shrinivās Iyāngār.
Published by Tookaram Tatya. Bombay, 1885.
(Wirth, Oswald) Anonym, Le Livre de l’Apprenti. Nouv. éd. Publié par la L.
Travail & Vrais Amis Fidèles. Paris, 1898.
---- Le Symbolisme Hermétique dans ses Rapports avec la Franc-Maçonnerie.
Paris, 1909. (W S H)
Wundt, Wilhelm, Völkerpsychologie (Mythus und Religion). 3 Tle. Leipzig,
1910 (1. Teil, 2. Aufl.), 1906, 1909. English Translation.
Zeitschrift für ärztliche Psychoanalyse, Internationale. Herausg. von
Prof. Dr. Sigmund Freud. Leipzig und Wien, 1913. See Psychoanalytic
Review.
Zentralblatt für Psychoanalyse. Bd. I-II, herausg. von. Prof. Dr. Freud.
Bd. IIIf. von Dr. Wilhelm Stekel.
Wiesbaden, 1910ff. (Zb. f. Ps.) See Psychoanalytic Review.
Note. The works of Freud, Adler, Jung, Rank, and Ricklin, are to be found
in English Translations. See Psychoanalytic Review, N.Y., Nervous and
Mental Disease Monograph Series and lists, Moffat, Yard & Co., N. Y.
INDEX.
A
Abraham, 36
Abudad, 71
Adam, 75
and Eve, 75
Aeson, 10
Affects in dream, 33
Air, 106, 127
Alchemistic, 16
Alchemy, 16, 112
definition, 169
Alum, 144
Amniotic fluid, 103
Anagogic, 241
aspect, 263
Animals, 66, 67
Annihilation, 259
Antæus, 271
Anubis, 77
Anus, 135
Anxiety, 261
in dreams, 48
Apple, 77
Argentum, vivum, 161
Art, hermetic, 16
royal, 16
Askesis, 292
Astral content, 61
Astrology, 176
planets, 267
Astronomical interpretation, 218
Atman, 167
B
Basilisk, 139
Bath, 123
Bear, 66
Beast, 250
Beja, 134
Bhagavad-Gita, 280
Biblical parallels, 163
Bibliography, 427
Birth dreams, 91, 92
phantasy, 107
theories, 76
Bisexual, 131
Black, 131
and death, 102
white and red, 368
Blood, 56, 106, 124, 131
of lion, 212
Blowing, 135
Boehme, J., 170
Bones, 56, 82, 85
Boy, 225
Breaking bones, 85
Bride and bridegroom, 8, 11
Buddha, 211
Building lodges, 176
Bull, 250
C
Cabala, 176, 271
Camel, 66
Carpet, 224
Castration, 201
Catharsis, 377
Celestial Stone, 164
Censor, 24
Chemical science, 150
Christ, 165, 171
Christianity, early, 182
Circle, 185
Circumcision, 162
Cloth, 84
Clouds, 106, 124
Coitus, 99
and grinding, 97
and milling, 77
Color, 136
symbols, 368
“Complexes,” pathogenic, 26
Concentration, 290
Condensation, 31, 239
Confession, 174
Conscience, 155
Cooking, 143
Corruption, 163
Cross, 188
Crystal gazing, 247
D
Dasas, 66
Defecation, 106, 124
Deluge, 105
Dementia precox, 243
Desire, 344
Dew, 106, 124
Diabolic mysticism, 287
Dirt, 90
Dirty feet, 214
work, 90
Dismemberment, 82, 83, 85, 200
Displacements, 31, 51, 55
Distillation, 152
Dogs, 250
Dragon, 51, 128, 143, 200, 211
fight, 85
Dream, 14, 19
and myth, 36
Dreams as wish phantasies, 23
Dream disfigurement, 24
(unction), 305
interpretation, 19
logic of, 22
Dry, 167
Duality, 185
Dying, 298
E
Earth, 94
Education of will, 290
Egg, 116
Egyptian myths, 73
stone, 116
Elders, 7
Emasculation, 74
Ethical gymnastics, 292
Ethics and psychoanalysis, 281
Eve, 75
Examination, 64, 87
dreams, 49
Excreta, 106, 124
Exhibitionism, 57, 104
F
Face, 130
Fairy stories, 36
tales, 246
Fama, 174
Family romance, 85, 109, 217
Father symbols, 60, 70
Feces and gold, 418
Feet, 214
Female and silver, 121
Fermentation, 152
Fire, 104, 130, 187
Flatus, 106
Flood, 105, 201, 320
Fludd, Robert, 175
Flying, 86
Folklore, psychoanalytical interpretation of, 45
Fornication, 97
Forty, 11, 140
Fountains, 89, 95
Four, 187
Freemasonry, 17, 173
origin of, 175
Freud, 19, 23, 34
Frizius, 177
Frog, 225
Function of symbols, 234
G
Gabricum, 134
Garden, 5, 88, 96
Gäyömard, 71
Gestation, 108
Giants, 65
Gold, 149, 209
and offal, 418
and male, 121
and silver, 164
crosser, 174
in alchemy, 113
Graduation dreams, 50
Grand lodge, 193, 200
Grave, 94, 130
Great work, 121
Green, 127
lion, 127
Grinding and coitus, 97
Guild symbolism, 183
H
Hapso, 160
Hat, 87
Hate and love, 217
Head, 130
Hermes, 113
Hermetic, 16, 43
art, 146
interpretation, 119
solution, 17
Hespendis, 128
Hesychiasts, 317
Hieroglyphic solution, 17
Hitchcock, Ethan Allen, 151
Homosexual, 57
component, unconscious, 29
Homosexuality, 29
Homunculus, 124
Horse’s belly, 140
Horus, 79
House, 93
I
Ibn Sina, 121
Imago, 224
Impotence, 65, 87, 90
Impregnation, metals, 121
Incest, 8, 58, 129
Incubus, 65
Indolence, 274
Infantile forms of sexuality, 34
in dream, 34
sexual theories, 76, 143
sexual theories in alchemy, 137
Inquisitioness, 268
Interaction, 121
Intoxication, 250
Into-determination, 233, 241
Introversion, 233, 243
effects of, 269
neuroses, 243
results of, 280
Iranæus, 166
Iranian myths, 71
Isis, 77
J
Jason, 66
Jesus, 165
Joshua, 66
Jumping, 86
Juniper tree, 82
K
Kabala—see Cabala
Kalevala, 81
Key to alchemy, 123
Killing as opposite of procreation, 99
King, 13
Knights of Red Cross, 174
Kronos, 74
Kundalini, 276
L
Latent dream content, 31
Lead, 114, 129, 180
Leade, Jane, 379
Lecanomancy, 247
Left, 52, 86
Libido, 204
Light, 318
Lion fight, 127
Lion, 3, 8, 85
Locked door, 130
Lohengrin, 217
Loss of paradise, 63
Love and hate, 217
Luna, 158
M
Magic, 16
natural, 3
Magician, 288
Magnesia, 122
Mahlen, 99
Maier, Michael, 175
Male and gold, 121
Mandrahe, 144
Man eaters, 65
Manifest dream content, 31
Manure, 107, 124, 140
Marduk, 72
Marriage and milling, 98
Masonic symbolism, 201
Mass, 165
Masters, 115, 146
Masturbation, 88, 89
Meadow of felicity, 2
Mechthildis of Magdeburg, 316
Medea, 10, 128
Medical staff, 129
Mercurius, 131
Mercury, 115, 155
Mill, 7, 97, 98
Mill symbolisms, 99
Miller, 97, 98
Miracles, 224
Mithra, 72
Molere, 99
Moon, 188
Moon spittle, 165
Money, 106, 124
Morality, 290
Moral dispositions, 292
Mother earth, 94
Mucus, 106, 124
Multiple interpretation, 209
Myths, 15, 36, 328
Myth and dream, 36
interpretation, 17, 19
making, 81
Mystes, 373
Mysticism, 18, 164
diabolic, 287
Mystics, 164
N
Nicodemus, 308
Nietzsche, 35
Nine, 108, 124, 130, 189
Number symbolisms, 184
O
Obstruction, 130
Odor, 215
Œdipus complex, 37, 226
myth, 331
Omphalopsychites, 317
One, 185
Opposites, 344
Osiris, 77
Overdetermination, 32
P
Packing, 93
Palingenesis, 142
Parabola, 1
Parable, 14, 19
origin of, 210
psychoanalytic interpretation of, 43
Paracelsus, 117, 138, 171
Paradise, 73
Peacock, 125, 136
Pederasty, 144
Pelican, 213
Pelops, 83
Phallus, 130
Philosopher’s egg, 16
Philosopher’s stone, 114, 126
Planets, 118
Plotinus, 356
Poison, 106, 156
Pordage, 172
Pratum felicitatis, 2, 20, 47
Prima materia, 124, 152
Prison, 133
Procreation, 137
and killing, 99
charms, 99
of metals, 115
Projection, 126
Psychic values, 32
Psychoanalysis, 16, 26
and ethics, 281
Psychic intensities, 33
Psychoanalytic interpretation, 43
Purification, 122
Purple, 127, 136
mantle, 213
Pus, 106, 124
Putrefaction, 124, 163
Q
Queen, 12
Quicksilver, 156
R
Rainbow, 125, 136
Rank, 34, 37
Raven, 125
Rebis, 185, 198
Rectangle, 94
Red, 51, 54, 122, 125, 131
Red Cross Fraternity, 192
Red Roses, 87
Red, white and black, 368
Regeneration, 233, 307
Regression, 34, 245
Rejuvenation, 84
Religious symbols, early, 184
Representability, 31
Repressed impulses, 23
Resistance, 88
Restraint, 86
Retrograde aspect, 263
Revivification, 103, 108, 142
of dead, 81, 82, 83
Ring, 224, 228
Right, 52, 86
Robbery, 259
Rock temples, 183
Rosenkreutz, 192
Roses, 5, 53, 87, 96, 212
Rose crosser, 174
Rosicrucianism, 16, 173
Roskwa, 82
Rotting, 124
Royal art, 195, 393
S
Sacred numbers, 189
Sacrifice, 296, 299
Saints, 264
St. George, 211
Saturn, 158
Salt, 395
Samson, 66
Sankhya, 167
system, 359
Sealine, 164
Secondary elaboration, 31
Secretion symbols, 106, 124
Semen, 106, 124
Seminal fluid, 102, 105
Seminalists, 144
Serpents, 129
Seven, 118, 218, 367
Sewer theory of birth, 91, 92
Sexual curiosity of child, 64
Sexuality, infantile form of, 35
Shooting star, 165
Siddhi, 263, 287
Silver and female, 121
Simpleton, 218
Sister incest, 103
Six, 130, 188, 217, 218
Sloppers, 147
Smaragdine tablet, 147
Snake, 250, 276
Snow, 162
Sodomy, 144
Soma, 97
Soul, 106, 124
Sphinx, 65, 321
Spirit, 106, 124
Spiritual powers, 266
Spittle, 124
Sprouting, 115
Star mucus, 165
semen, 165
Staudenmaier, 272
Stekel, 24, 34
Steps, 300
Stercoralists, 144
Stone, 154, 177
Stools, 106, 124
Stork, 65
Stygian waters, 102
Swallowing, 135
Swan, 125, 217
Symbolism, sexual, 28
Symbolizing, 234
Symbols, 15, 373
Symbol, choice of, 324
transformations, 62
Symbols, development of, 240
formation of, 234
function of, 234
origin of, 374
Symbol-making, 17
Subject, 152
Sublimation, 255, 256
Sulphur, 213, 410
Sun, 7, 149, 318
Superposition, 253
T
Taliesin, 314
Tantalus, 83
Tears, 105, 106, 124
Teeth, 86, 129
Tegid Voel, 309
Theosophic introversions, 286
Theosophy, 176
Thialfi, 82
Three, 185, 227, 218
Three feathers, 217
Thor, 81
Titan motive, 330
Titanic, 27, 31, 37
Titans, 27
Tormenter, 65
Transmutation, 115
Trap door, 225
Trinity, 185
Trituration, 123
Turba, 258
Twelve keys, 194
Two, 185
Two principles, 117
Typhon, 77
U
Unio mystica, 361
Unity, 185
Uranus, 74
Urine, 92, 106, 124
Uterus, 93
Uterus phantasies, 314
V
Vedanta, 299, 357
Vesta festival, 98
W
Wall, 52, 86, 88
Wash, 162
Washing, 123
Water, 95, 96, 161
and procreation, 95
birth, 94
symbols, 102
Wet, 167
Wheels, 102
White, 51, 54, 122, 125
red, black, 368
roses, 87
Will, education of, 290
Wind, 135
Winter, 105
Wirth, O, 407
Wish, fulfillment in dream, 34
phantasies, 23
Womb phantasies, 101, 225
symbols, 133
Worms, 138
Wound of side, 265
Y
Ymir, 71
Yoga, 167, 276, 358
Z
Zinzendorf, 264
Zosimos, 120
Zulu myths of cooking, 143
FOOTNOTES
1 See Translations in the Nervous and Mental Disease Monograph Series
for this and the other studies cited in this section.
2 Information on this point will be found in Reitzenstein’s
“Poimandres.”
3 Nervous and Mental Disease Monograph Series. Tr. by Jelliffe.
4 Explained later.
5 Explained later.