In an old book I discovered an extraordinary narrative entitled Parabola. I take it as the starting point of my observations because it affords a welcome guide. In the endeavor to understand the parable and get a psychological insight into it, we are led on to journey through these very realms of fancy, into which I should like to conduct the reader. At the end of our journey we shall have acquired, with the understanding of the first example, the knowledge of certain psychical laws. I shall, then, without further prelude introduce the example, and purposely avoid at the outset mentioning the title of the old book so that the reader may be in a position to allow the narrative to affect him without any preconceived ideas. Explanatory interpolations in the text, which come from me, I distinguish with square brackets. [1]. As once I strolled in a fair forest, young and green, and contemplated the painfulness of this life, and lamented how through the dire fall of our first parents we inherited [pg 002] [2]. Therefore I had to go on and not mind the rough walking. [3]. After I had advanced a good while I came finally to a lovely meadow hedged about with a round circle of fruit bearing trees, and called by the dwellers Pratum felicitatis [the meadow of felicity], I was in the midst of a company of old men with beards as gray as ice, except for one who was quite a young man with a pointed black beard. Also there was among them one whose name was well known to me, but his visage I could not yet see, who was still younger, and they debated on all kinds of subjects, particularly about a great and lofty mystery, hidden in Nature, which God kept concealed from the great world, and revealed to only a few who loved him. [4]. I listened long and their discourse pleased me well, only some would break forth from restraint, not touching upon the matter or work, but what touched upon the parables, similitudes and other parerga, in which they followed the poetic fancies of Aristotle, Pliny and others which the one had copied from the other. So I could contain myself no longer and mixed in my own mustard, [put in my own word], refuted such trivial things from experience, and the majority sided with me, examined me in their faculty and made it quite hot for me. However the foundation of my knowledge was so good, that I passed with all honors, whereupon [pg 003] [5]. But they said I could not be a real colleague till I learned to know their lion, and became thoroughly acquainted with his powers and abilities. For that purpose I should use diligence so as to subdue him. I was quite confident in myself and promised them I would do my best. For their company pleased me so well that I would not have parted from them for a great deal. [6]. They led me to the lion and described him very carefully, but what I should undertake with him none could tell me. Some of them indeed hinted, but very darkly, so that the (Der Tausende) Thousandth one could not have understood him. But when I should first succeed in subduing him and should have assured myself against his sharp claws, and keen teeth, then they would conceal nothing from me. Now the lion was very old, ferocious and large, his yellow hair hung over his neck, he appeared quite unconquerable, so that I was almost afraid of my temerity and would gladly have turned back if my promise and also the circumstance that the elders stood about me and were waiting to see what I would do, had allowed me to give up. In great confidence I approached the lion in his den and began to caress him, but he looked at me so fiercely with his brightly shining eyes that I could hardly restrain my tears. Just then I remembered that I had learned from one of the elders, while we were going to the lion's den, that very many people had undertaken to overcome the lion and very few could accomplish it. I was unwilling to be disgraced, and I recalled several grips that I had learned with great diligence in athletics, besides which I was well versed in natural magic [magia] so I gave up the caresses and seized the lion so dextrously, artfully and subtlely, that before he was well aware of it I forced the blood out of his body, [pg 004] [7]. Now when my dear elders, who stood above around the den and looked at me, were aware of it, they disputed earnestly with each other, for so much I could infer from their motions but what they said I could not hear since I was deep down in the den. Yet as they came close in dispute I heard that one said, “He must bring him to life again, else he can not be our colleague.” I was unwilling to undertake further difficulties, and betook myself out of the den to a great place, and came, I know not how, on a very high wall, whose height rose over 100 ells towards the clouds, but on top was not one foot wide. And there went up from the beginning, where I ascended, to the end an iron hand rail right along the center of the wall, with many leaded supports. On this wall I came, I say, and meseems there went on the right side of the railing a man several paces before me. [8]. But as I followed him awhile I saw another following me on the other side, yet it was doubtful whether man or woman, that called to me and said that it was better walking on his side than where I went, as I readily believed, because the railing that stood near the middle made the path so narrow that the going at such a height was very bad. Then I saw also some that wished to go on that path, fall: down below behind me, therefore I swung under the railing; holding tight with my hands and went forward on the other [left] side, till I finally came to a place on the wall which was very precipitous and dangerous to descend. Then first I repented that I had not stayed on the other [right] side and I could not go under to the other side as it was also impossible to turn round and get on the other path. So I [pg 005] [9]. After I came down, there stood in that place a beautiful rose bush, on which beautiful red and white roses were growing, the red more numerous, however, than the white. I broke off some roses from the bush and put them on my hat. But there seemed to be in the same place a wall, surrounding a great garden. In the garden were lads, and their lasses who would gladly be in the garden, but would not wander widely, or take the trouble to come to the gates. So I pitied them. I went further along the path by which I had come, still on the level, and went so fast that I soon came to some houses, where I supposed I should find the gardener's house. But I found there many people, each having his own room. They were slow. Two together they worked diligently, yet each had his own work. [The meaning may be either that working alone they were slow, but in twos they worked diligently; or two of them worked together and were diligent. Both amount to the same thing as we shall later realize.] But what they did, it seems, I had myself done before and all their work was familiar to me. Especially, thought I, see, if so many other people do so much dirty and sloppy work, that is only an appearance according to each one's conceit, but has no reason in Nature, so it may also be pardoned in you. I wished, therefore, because I knew such tricks vanished like smoke, to remain here no longer in vain and proceeded on my former way. [10]. After I had arrived at the gate of the garden, some on one side looked sourly at me, so that I was afraid they might hinder me in my project; but others said, “See, he will into the garden, and we have done garden service here [pg 006] [11]. I wandered into the garden in God's name, and found in the midst of it a small garden, that was square and six roods long, hedged in with rose thorns, and the roses bloomed beautifully. But as it was raining gently, and the sun shone in it, it caused a very lovely rainbow. When I had passed beyond the little garden and would go to the place where I was to help the maids, behold I was aware that instead of the walls a low hurdle stood there, and there went along by the rose garden the most beautiful maiden arrayed in white satin, with the most stately youth, who was in scarlet each giving arm to the other, and carrying in their hands many fragrant roses. I spoke to them and asked them how they had come over the hurdle. “This, my beloved bridegroom,” said she, “has helped me over, and we are going now out of this beautiful garden into our apartment to enjoy the pleasures of love.” “I am glad,” said I, “that without any further trouble on my part your desires are satisfied; yet see how I have hurried, and have run so long a way in so short a time to serve you.” After that [pg 007] [12]. Then occurred to me my previous trouble and labor and I thought to myself that for particular reasons it must not concern me but some other that is well known to me; then I saw our bridegroom and his bride go by in their previous attire, ready and prepared for copulation, which gave me great joy, for I was in great distress lest the thing might concern me. [13]. When, then, as mentioned, our bridegroom in his brilliant scarlet clothes with his dearest bride, whose white satin coat shot forth bright rays, came to the proper marriage age, they joined the two so quickly that I wondered not a little that this maid, that was supposed to be the mother of the bridegroom, was still so young that she appeared to be just born. [14]. Now I do not know what sin these two must have committed except that although they were brother and sister, they were in such wise bound by ties of love, that they could not be separated, and so, as it were, wished to be punished for incest. These two were, instead of a bride bed and magnificent marriage, condemned and shut up in an enduring and everlasting prison, which, because of their high birth and goodly state, and also so that in future they should not be guilty in secret, but all their conduct should be known to the guard placed over them and in his sight, was made [pg 009] [15]. As I now passed several days in such solitude and pondered over the question how I could remedy my affairs, it occurred to me how Medea had revived the dead body of Aeson, and I thought to myself, “If Medea could do such a thing, why should such a thing fail me?” I began at once to bethink me how I would do it, found however no better way than that I should persist with continual warmth until the waters disappeared, and I might see again the corpses of our lovers. As I hoped to come off without danger and with great advantage and praise I went on with my warmth [pg 011] All the while the sunshine in the moist weather caused an exceedingly beautiful rainbow to be seen, in the chamber, with surprisingly beautiful colors, which overjoyed not a little my overpowering affliction. Much more was I delighted that I saw my two lovers lying before me again. But as no joy is so great but is mixed with much sadness, so I was troubled in my joy thinking that my charges lay still dead before me, and one could trace no life in them. But because I knew that their chamber was made of such pure and thick material, also so tight-locked that their soul and spirit could not get out, but was still closely guarded within, I continued with my steady warmth day and night, to perform my delegated office, quite impressed with the fact that the two would not return to their bodies, as long as the moisture continued. For in the moist state nature keeps itself the same, as I then also found in fact and in truth. For I was aware upon careful examination that from the earth at evening through the power of the sun, many vapors arose and drew themselves up just as the sun draws water. They were condensed in the night in a lovely and very fruitful dew, which very early in the morning fell and moistened the earth and washed our dead corpses, so that from day to day, the longer such bathing and washing continued, [pg 012] [16]. See in me a true and living example of all that. I was great and became small, but now after having been humbled, I am a queen elevated over many kingdoms. I have been killed and made to live. To poor me have been trusted and given over the great treasures of the sages and the mighty. [17]. “Therefore power is also given me to make the poor rich, show kindness to the lowly, and bring health to the sick. But I am not yet like my well-beloved brother, the great and powerful king, who is still to be awakened from the dead. When he comes he will prove that my words are true.” [18]. And when she said that the sun shone very bright, and the day was warmer than before, and the dog days were at hand. But because, a long time before, there were prepared for the lordly and great wedding of our new queen many costly robes, as of black velvet, ashen damask, gray silk, silver taffeta, snow white satin, even one studded with [pg 013] [19]. When now this precious clothing was ready, the great and mighty king appeared in great splendor and magnificence, to which nothing might be compared. And when he found himself shut in, he begged me with friendly and very gracious words, to open the door for him and permit him to go out; it would prove of great advantage to me. Although I was strictly forbidden to open the chamber, yet the grand appearance and the winning persuasiveness of the king disconcerted me so that I cheerfully let him go. And when he went out he was so friendly and so gracious and yet so meek that he proved indeed that nothing did so grace high persons as did these virtues. [20]. But because he had passed the dog days in great heat, he was very thirsty, also faint and tired and directed me to dip up some of the swift running water under the mill wheels, and bring it, and when I did, he drank a large part with great eagerness, went back into his chamber, and bade me close the door fast behind him, so that no one might disturb him or wake him from sleep. [21]. Here he rested for a few days and called to me to [pg 014] The author of the preceding narrative calls it a parable. Its significance may have indeed appeared quite transparent to him, and he presupposes that the readers of his day knew what form of learning he masked in it. The story impresses us as rather a fairy story or a picturesque dream. If we compare parables that come nearer to our modern point of view and are easily understood on account of their simplicity, like those of Ruckert or those of the New Testament, the difference can be [pg 015] I have still to reveal in what book and in what circumstances the parable appears. It is in the second volume of a book “Geheime Figuren der Rosenkreuzer aus dem 16ten und 17ten Jahrhundert,” published at Altona about 1785-90. Its chief contents are large plates with pictorial representations and with them a number of pages of text. According to a note on the title page, the contents are “for the first time brought to light from an old manuscript.” The parable is in the second volume of a three-volume series which bears the subtitle: Ein gÜldener Tractat vom philosophischen Steine. Von einem noch lebenden, doch ungenannten Philosopho, den Filiis doctrinae zur Lehre, den Fratribus Aureae Crucis aber zur Nachrichtung beschrieben. Anno, M.D.C.XXV. [pg 016]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] 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. [pg 018]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. |