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«***START OF THE PROJECT GUTENBERG EBOOK HIDDEN SYMBOLISM OF ALCHEMY AND THE OCCULT ARTS*** Hidden Symbolism of ALCHEMY and the OCCULT ARTS (Formerly ...»

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That the masturbatory symbol precedes the subsequent garden 70 Hidden Symbolism of Alchemy and the Occult Arts episode, can be understood if we realize that the masturbation phantasy (which has an enormous psychic importance) animates or predetermines the immediately following incest.

The wall about the garden that makes the long detour necessary (Sec. 9) is as we know the resistance. Overcoming the resistance = going round the wall, removal of the wall. Of course, after the completion of the detour there is no wall. The wall, however, signifies also the inaccessibility or virginity of the woman. The wall surrounds a garden. The garden is, however (apart from the paradise symbolism derived from it), one of the oldest and most indubitable symbols for the female body.

–  –  –

Without much change the same symbolism is found in stately form in the Melker Marienlied of the 12th century. (See Jung, Jb. ps. F., IV, S. 398 ff.) [089]

–  –  –

Note also the garden, roses and fountains in the Song of Solomon.

The wanderer wishes to possess his mother as an unravished bride. Also a feature familiar to psychoanalysis. The generally accompanying antithesis is the phantasy that the mother is a loose woman = attainable, sexually alluring woman. Perhaps this idea will also be found in the parable.

The young people of both sexes, separated by a wall, do not come together because they are afraid of the distant detour to the door. This can, with a little courage, be translated: The auto-erotic satisfaction is easier.

[C G. Jung writes (Jb. ps. F., IV, p. 213 ff): “Masturbation is of inestimable importance psychologically. One is guarded from fate, since there is no sexual need of submitting to any one, life and its difficulties. With masturbation one has in his hands the great magic. He needs only to imagine and in addition to masturbate and he possesses all the pleasures of the world and is under no compulsion to conquer the world of his desire through hard work and struggle with reality. Aladdin rubs his lamp and the slaves come at his bidding; this story expresses the great psychologic gain in local sexual satisfaction through [090] facile regression.” Jung applies to masturbation the motive of the dearly won prize and that of the stealing of fire. He even appears to derive in some way the use of fire from masturbation. In this at any rate I cannot follow him.] On his detour the wanderer (who desires to reach the portal of woman) meets people who are alone in the rooms and carry on dirty work. Dirt and masturbation are wont to be closely associated psychically. The dirty work is “only appearance and individual fantasy,” and “has no foundation in Nature.” The wanderer knows that “such practices vanish like smoke.” He has done it himself before and now he will have nothing more to do with it. He aspires to a woman, that the work done alone leads to nothing is connected with the fact that the work of two is useful.

72 Hidden Symbolism of Alchemy and the Occult Arts But “dirty work” is also to be understood as sensual enjoyment without love.

In paragraph 10 we again meet the already mentioned symbolism of the walled garden. The wanderer is the only one that can secure admission to the maiden. After a fear of impotence (anxiety about disgrace) he goes resolutely to the door and opens it with his Diederich, which sticks into a narrow, hardly visible opening (deflowering). He “knows the situation of the place,” although he has never been there before. I mean that once, before he was himself, he was there in the body of his mother. What follows suggests a birth fantasy as these occur in dreams of being born. The wanderer now actually takes part in being born in reverse direction. I append several dreams about [091] being born.

“I find myself on a very narrow stairway, leading down in turns; a winding stairway. I turn and push through laboriously.

Finally I find a little door that leads me into the open, on a green meadow, where I rest in soft luxuriant bushes. The warm sunshine was very pleasant.” F. S. dreams: “In the morning I went to work with my brother (as we went the same road) in the Customs House Street. Before the customs house I saw the head postillion standing. From it the way led to a street between two wooden walls; the way appeared very long and seemed to get narrower toward the end and indeed so close that I was afraid that we would not get through. I went out first, my brother behind me; I was glad when I got out of the passage and woke with a beating heart.” Addenda. “The way was very dark, more like a mine. We couldn't see, except in the distance the end, like a light in a mine shaft. I closed my eyes.” Stekel notes on the dreams of F. S.: “The dream is a typical birth dream. The head postillion is the father. The dreamer wants to reverse the birth relations of his brother who is ten years older than he. ‘I went out first, my brother after me.’ ” Another beautiful example in Stekel: “Inter faeces et urinas Section I. Psychoanalytic Interpretation Of The Parable. 73 nascimur.” [We are born between faeces and urine] says St.

Augustine. Mr. F. Z. S. contributes an account of his birth which strongly reminds us of the sewer-theory.

“I went into the office and had to pass a long, narrow, uneven [092] alley. The alley was like a long court between two houses and I had the indefinite feeling that there was no thoroughfare. Yet I hurried through. Suddenly a window over me opened and some one, I believe a female, spilled the wet contents of a vessel on me. My hat was quite wet and afterwards I looked at it closer and still noticed the traces of a dirty gray liquid. Nevertheless, I went on without stopping, and quickened my steps. At the end of the alley I had to go through the house that was connected by the alley with the other. Here I found an establishment (inn?) that I passed. In this establishment were people (porters, servants, etc.) engaged in moving heavy pieces of furniture, etc., as if these were being moved out or rearranged. I had to be careful and force my way through. Finally I came to the open on a street and looked for an electric. Then I saw on a path that went off at an angle, a man whom I took for an innkeeper who was occupied in measuring or fastening a hedge or a trellis. I did not know exactly what he was doing. He was counting or muttering and was so drunk that he staggered.” Stekel: “In this dream are united birth and effects of the forbidden or unpermissible. The dreamer goes back over the path—evidently as an adult. The experiences represent an accusation against the mother. This accusation was not without reason. Mr. F. Z. S. had a joyless childhood. His mother was a heavy drinker. He witnessed her coitus with strangers. (Packing [093] up = coitus.) The packers and porters are the strange men who visited his inn (his mother was also his nurse) in order to store heavy objects, etc. Finally he was obstructed in his birth, for a man is occupied in measuring. The father was a surveyor (the innkeeper). In the dream, furthermore, he was measuring a trellis-fence. Both trellis and hedge are typical dream symbols of 74 Hidden Symbolism of Alchemy and the Occult Arts obstacles to copulation.” Comparing Sections 10 and 11 of the parable carefully with the contents of this dream, we find astonishing correspondences.





Notice the details, e.g., the rosebushes, the sun, the rain, the hedge. On the “well builded house” of Section 10, I shall only remark that Scherner has noticed in this connection that the human body represents a building. “Well built house” signifies “beautiful body.” If we remember that the wanderer reverses the way of birth, we shall not be surprised that he finds a smaller garden in the larger. That is probably the uterus. The wanderer attains the most intimate union with his ideal, the mother, in imagining himself in her body. This phantasy is continued still less ambiguously,—but I do not wish to anticipate. Be it only said: He possesses his mother as a spouse and as a child; it is as if in the desire to do everything better than his father he desires to beget himself anew.

We already know the mythological motives of new creation, that should follow the forcible separation of the parents and that we have not yet noticed in the parable. Shall the better world still [094] be created, the dismembered paternal power be renewed, the lion again be brought to life?

The rectangular place in the garden suggests a grave. A wall in a dream means, among other things, a cemetery wall and the garden, a cemetery. And widely as these ideas may be contrasted with the lifegiving mother's womb, they yet belong psychologically in very close connection with her. And perhaps not only psychologically.

Stekel tells a dream of Mrs. Delta in which occurs “an open square space, a garden or court. In the corner stood a tree, that slowly sinks before our eyes as if it were sinking in water. As the tree and the court also made swinging motions, I cleverly remarked, ‘Thus we see how the change in the earth's surface takes place.’ ” The topmost psychic stratum of the dream reveals itself as an earthquake reminiscence. “Earth” leads to the idea of Section I. Psychoanalytic Interpretation Of The Parable. 75 “Mother Earth.” The tree sinking into it, is the tree of life, the phallus. The rectangular space is the bedroom, the marriage bed.

The swinging motions characterize the whole picture still better.

The earthquake, however, contains, as is found in the analysis, death thoughts also. The rectangular space becomes a grave.

Even the water of the dream deserves notice. “Babies come out of the water,” says an infantile theory of procreation. We learn later that the fœtus floats in amniotic liquor. This “water” lies naturally in “Mother Earth.” In contrast we have the water of the dead (river of the dead, islands of the dead, etc.). Both waters [095] are analogous in the natural symbolism. It is the mythical abode of the people not yet, or no longer, to be found in the world.

As water will appear again at important points in the parable, I will dwell a little longer on that topic.

Little children come out of Holla's fountain, there are in German districts a number of Holla wells or Holla springs (Holla brunn?) with appropriate legends. Women, we are told, who step into those springs become prolific. Mullenhof tells of an old stone fountain in Flensburg, which is called the Grönnerkeel.

Its clear, copious water falls out of four cocks into a wide basin and supplies a great part of the city. The Flensburgers hold this fountain in great honor, for in this city it is not the stork which brings babies, but they are fished out of this fountain.

While fishing the women catch cold and therefore have to stay in bed. Bechstein (Fränk. Sagensch.) mentions a Little Linden Spring on a road in Schweinfurt near Königshofen. The nurses dip the babies out of it with silver pails, and it flows not with water but with milk. If the little ones come to this baby fountain they look through the holes of the millstone (specially mentioned on account of what follows) at its still water, that mirrors their features, and think they have seen a little brother or sister that looks just like them. (Nork. Myth d. Volkss., p. 501.) From the lower Austrian peasantry Rank takes the following (Wurth. Zf. d. Mythol., IV, 140): “Far, far off in the sea there [096] 76 Hidden Symbolism of Alchemy and the Occult Arts stands a tree near which the babies grow. They hang by a string on the tree and when the baby is ripe the string breaks and the baby floats off. But in order that it should not drown, it is in a box and in this it floats away to the sea until it comes into a brook.

Now our Lord God makes ill a woman for whom he intended the baby. So a doctor is summoned. Our Lord God has already suggested to him that the sick woman will have a baby. So he goes out to the brook and watches for a long time until finally the box with the baby comes floating in, and he takes it up and brings it to the sick woman. And this is the way all people get their babies.” I call attention briefly also to the legend of the fountain of youth, to the mythical and naturalistic ideas of water as the first element and source of all life, and to the drink of the gods (soma, etc.) Compare also the fountain in the verses previously quoted.

The bridal pair in the parable (Sec. 11) walk through the garden and the bride says they intend in their chamber to “enjoy the pleasures of love.” They have picked many fragrant roses.

Bear in mind the picking of strawberries in Mr. T.'s dream. The garden becomes a bridal chamber. The rain mentioned somewhat earlier, is a fructifying rain; it is the water of life that drops down upon Mother Earth. It is identical with the sinking trees of Mrs. Delta's dream, with the power of creation developed by the wanderer, with the mythical drink of the gods, ambrosia, soma.

[097] We shall now see the wanderer ascend or descend to the source of this water of life. To gain the water of life it is generally in myths necessary to go down into the underworld (Ishtar's Hell Journey), into the belly of a monster or the like. Remember, too, that the wanderer puts himself back in his mother's womb.

There is indeed the origin of his life. The process is still more significantly worked out in the parable.

The wanderer (Section 11, after the garden episode) comes to the mill. The water of the mill stream also plays a significant part in the sequel. The reader will surely have already recognized Section I. Psychoanalytic Interpretation Of The Parable. 77 what kind of a mill, what kind of water is meant. I will rest satisfied with the mere mention of several facts from folklore and dream-life.



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