In the psychoanalytic consideration of the alchemistic parable it would appear that only the titanic impulses were realized there, e.g., to have the mother as a lover and to kill the father. Now it corresponds to a really significant intro-determination when we hear that in the alchemistic work the father is the same as the son, and when we understand that the father is a state, or psychic potentiality, of the “son,” whom the latter in himself, has to conquer, [pg 258] exactly in the same manner as Lea in the lecomantic study strove to put off the old man.

The alchemist Rulandus (Lex., p. 24) quotes the “Turba”: “Take the white tree, build him a round, dark, dew-encircled house, and set in it a hundred year-old man and close it so that no wind or dust can get to him (introversion); then leave him there eight days. I tell you that that man will not cease to eat of the fruit of that tree till he becomes a youth. O what a wonderful nature, for here is the father become son and born again.” Ibid: “The stone [that is in the anagogic sense, man] is at first the senex, afterwards young, so it is said filius interficit patrem; the father must die, the son be born, die with each other and be renewed with each other.”

We must proceed similarly if we wish to interpret the parable anagogically.

What I have already taken from the anagogic fairy tale interpretation as a symbol of introversion shows, of course, also the character of intro-determination.

As for the nature of the relatively unchangeable spiritual tendencies represented by the elementary types [That can also be called in mythological study primal motives] a simple examination of the essentials without any psychological hair splitting, brings us at once to an elementary scheme that will help us to understand the changes (intro-determination) that take place in accordance with the elementary types. We need here only to examine the simplest [pg 259] reactions of the individual, necessarily produced by rubbing up again the external world; reactions which become persistent forms of experience that are approximately as self-evident as the libido itself. The degree of egoism which is active in the elementary tendencies must, according to the experience of psychoanalysis, be considered very great. For this purpose I have selected in what follows an excessively egotistical expression for the “titanic” aspect, the retrospective form, of the tendencies; and this same excessive expression which would seem to be rather objectionable when applied to the basis of a religious development, enables us, thanks to the principle of intro-determination, to understand this development.

Starting from the libido in the most general sense we arrive first of all at the two phenomena, the agreeableness and the disagreeableness, from which results at once, acceptance and aversion. Obstacles may aggravate both activities, so that acceptance becomes robbery and aversion becomes annihilation. These possibilities can to be sure only become acts in so far as they prove practically feasible. In all cases they are present in the psyche, and in this crude primal form play no small part in the soul of the child. It is indeed only a blind sentimentality that can raise the child to an angelic status, from which it is as far removed as from its opposite. We should be careful not to regard the crude form of the impulse as crude in the sense of an educated humanity, which must see in the crudeness something morally inferior. In robbery and annihilation there [pg 260] exists on the primitive or childish level hardly the slightest germ of badness. There is much to be said about the psychology and morality of the child. I cannot, however, enter very deeply into this broad topic, interesting though it is.

The primal tendencies, when directed toward the persons in the environment, produce certain typical phenomena. I can unfortunately describe them only with expressions which, if the cultured man uses them, evoke the idea of crime. An ethically colorless language should be made available for these things. [The dream and the myth have found for them the language of symbolism.] The opposition of a fellow man against the working out of an impulse arouses a tendency to overcome this man, to get him out of the way, to kill him. The type of the obstructing man is always the instructor (father, eventually mother). That he is at the same time a doer of good is less appreciated because the psychical apparatus takes the satisfaction of desires as the natural thing, which does not excite its energy nearly as much as does a hindrance to its satisfaction. [Recognition of a good deed, thankfulness, etc., regularly presuppose sublimation; they do not belong to the titanic aspect. A form of appreciation of this kindness however comes to mind. Towards the mother there occurs on the part of the child, though it has been completely overlooked for a long time, very early and gradually increasing, a sexually-toned feeling, although the manifestations of this feeling are very dim and at times may completely [pg 261] disappear. In this “love” is contained a germ of desire, of erotic appropriation-to-self. Any woman in the environment and especially the mother must needs supply the ideal of the desired woman. In so far as the father is perceived as an obstacle to the love towards the mother he must, in the elementary tendency, be killed to remove the obstacle, and there arises the murder impulse belonging to the Œdipus Complex. [The child has no clear idea of death. It is only a matter of wishing to have some one out of the way. If this primal motive appears to us subsequently as a “killing,” it is again only because of the error of superposition, just as in the later mentioned “rape.”] In so far as the mother herself does not meet the desired tenderness or in refusing, acts as a corrective agent, while carrying on the education, she, too, becomes an obstacle, a personality contrasting with the “dear” mother, a contrast which plunges the psyche in anxiety and bitterness. Anxiety comes principally from the conflict of psychical tendencies, which result from the same person being both loved and hated. The correlative to the denying action of the mother is to commit rape on her. Another cause of the attraction towards the mother besides the erotically toned one, is the desire for her care, called forth by the hardships encountered elsewhere in the world. It is an indolence opposed to the duties of life. The propensity towards ease is psychologically a very important factor. The home is in general the place of protection; the characteristic embodiment [pg 262] of this is preëminently the mother. We speak of maternal solicitude but less of paternal solicitude. I have noted the solicitous mother type in the story of the three feathers, where the mother toad bestows the gifts from the big box. In so far as the solicitous person refuses the requests made of her and for reasons of necessity thrusts the child out into the world, or in so far as any other obstacles (demands of life) stand in the way of the gratification of the lazy, “feed me” state of mind, like the angel with the flaming sword before the entrance to paradise, so far the obstructing power appears as the type of the “terrible” mother, a picture whose terribleness is yet intensified by the working of the incest conflict. In this aspect therefore the otherwise beloved mother is a hostile personality.

To the process of education on the part of the parents, felt as pedantry by the child, or to otherwise misunderstood action, he opposes a well known defiance, and there results, as also from the attempt to change in general the rough path of life, the hopeful attempt to get a creative “improvement,” which I have already discussed. The wish to die sometimes occurs. Further the obstacles that stand in the way of the full erotic life in the external world, in so far as they are insuperable or are not overcome on account of laziness, lead to autoerotism. (That this is found even in early childhood is for the mechanism of the impulses, a side-issue. The scheme just given is not to be regarded as a historical or chronological development, but [pg 263] the tendencies are quite as intimately connected with each other as with the acquisition of the psychical restraints that are not generally brought to view; in separating them we commit something like an error.)

We have considered the following main forces: 1. Removal of obstacles. 2. Desire for the solicitude of the parents. 3. Desire for the pleasurable [especially of the woman]. 4. Auto-erotism. 5-6. Improvement and re-creation. 7. Death wish. The following scheme shows the retrograde (titanic) as well as the anagogic aspect of these powers, which later corresponds to an intro-determination of the types, and a species of sublimation of impulses.

Retrograde Aspect.Anagogic Aspect.
1. Killing of the father.Killing of the old Adam.
2. Desire for the mother (laziness).Introversion.
3. Incest.Love towards an Ideal.
4. Auto-erotism.Siddhi.[4]
5. Copulation with the mother.Spiritual regeneration.
6. Improvement.Re-creation.[5]
7. Death wish.Attainment of the ideal.