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.
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---- Symbolische Darstellung des Lust-und Realitätsprinzips im Oedipus-Mythos. Imago, I. 3.
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---- 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.
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---- Les Névroses. Paris, 1910.
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---- Bibel, Winkelmass und Zirkel. Jena, 1910.
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---- Die Lebendigen und die Toten in Volksglauben, Religion und Sage. Leipzig, 1898.
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---- Beiträge zur. 3 Stücke. Braunschweig, 1869 und 1875.
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---- Karl Otfried, Prolegomena einer wissenschaftlichen Mythologie. Göttingen, 1825.
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---- Künstler, Der. Wien, 1907.
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---- Poimandres. Leipzig, 1904.
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---- (Vorträge). Zentralbl. f. Psychoanalyse III. 2., pag. 103ff., 113ft.
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---- Die Destruktion als Ursache des Werdens. Jb. ps. F. IV. 1.
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---- Sprache des Traumes, Die. Wiesbaden, 1911.
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---- Träume der Dichter, Die. Wiesbaden, 1912.
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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.