If I add that this book is an hermetic treatise (alchemistic), it may furnish a general classification for it, but will hardly give any definite idea of its nature, not merely on account of the oblivion into which this kind of writing has now fallen, but also because the few ideas usually connected with it produce a distorted picture. The hermetic art, as it is treated here, the principles of which strike us to-day as fantastic, is related to several “secret” sciences and organizations, some of which have been discredited: magic, kabbala, rosicrucianism, etc. It is particularly closely connected with alchemy so that the terms “hermetic art” and “alchemy” (and even “royal art”) are often used synonymously. This “art”—to call it by the name that not without some justification it applies to itself—leads us by virtue of its many ramifications into a large number of provinces, which furnish us desirable material for our research.
So I will first, purposely advancing on one line, regard the parable as a dream or a fairy tale and analyze it psychoanalytically. This treatment will, for the information of the reader, be preceded by a short exposition of psychoanalysis as a method of interpretation of dreams and fairy tales. Then I will, still seeking for the roots of the matter, introduce the doctrines that the pictorial language of the parable symbolizes. I will give consideration to the chemical viewpoint of alchemy and also the hermetic philosophy and its hieroglyphic educational methods.
Connections will be developed with religious and [pg 017] ethical topics, and we shall have to take into account the historical and psychological relations of hermetic thought with rosicrucianism in its various forms, and freemasonry. And when we begin, at the conclusion of the analytical section of my work, to apply to the solution of our parable and of several folk tales the insight we have gained, we shall be confronted with a problem in which we shall face two apparently contradictory interpretations, according to whether we follow the lead of psychoanalysis or of the hermetic, hieroglyphic solution. The question will then arise whether and how the contradiction occurs. How shall we bring into relation with each other and reconcile the two different interpretations which are quite different and complete in themselves?
The question arising from the several illustrations expands into a general problem, to which the synthetic part of my book is devoted. This will, among other considerations, lead us into the psychology of symbol-making where again the discoveries of psychoanalysis come to our aid. We shall not be satisfied with analysis, but endeavor to follow up certain evolutionary tendencies which, expressed in psychological symbols, developing according to natural laws, will allow us to conjecture a spiritual building up or progression that one might call an anabasis. We shall see plainly by this method of study how the original contradiction arises and how what was previously irreconcilable, turns out to be two poles of an evolutionary process. By that means, several principles of myth interpretation will be derived.
I have just spoken of an anabasis. By that we are to understand a forward movement in a moral or religious sense. The most intensive exemplar of the anabasis (whatever this may be) is mysticism. I can but grope about in the psychology of mysticism; I trust I may have more confidence at that point where I look at its symbolism from the ethical point of view.
Section II.
Dream And Myth Interpretation.
[Readers versed in Freud's psychoanalysis are requested to pass over this chapter as they will find only familiar matter.]