82. Compare Pfister’s notable article: “Die Frömmigkeit des Grafen Ludwig von Zinzendorf.” Wien 1910.

83. The Book of Job, originating at a later period under non-Jewish influences, is a striking presentation of individual projection psychology.

84. “If we say we have no sin, we deceive ourselves, and the truth is not in us” (I John i: 8).

85. “Surely he has borne our griefs and carried our sorrows” (Isaiah liii: 4).

86. “Bear ye one another’s burdens” (Galatians vi: 2).

87. God is Love, corresponding to the platonic “Eros” which unites humanity with the transcendental.

88. Compare Reitzenstein (“Die hellenistischen Mysterienreligionen,” Leipzig and Berlin 1910, p. 20): “Among the various forms with which a primitive people have represented the highest religious consecration, union with God, belongs necessarily that of the sexual union, in which man attributes to his semen the innermost nature and power of God. That which was in the first instance wholly a sensual act becomes in the most widely separated places, independently, a sacred act, in which the god is represented by a human deputy or his symbol the Phallus.”

89. Take as an example among many others the striking psychologic description of the fate of Alypius, in the “Confessions” of St. Augustine (Bk. VI, Ch. 7): “Only the moral iniquity of Carthage, expressed in the absolute wildness of its worthless spectacles, had drawn him down into the whirlpool of this misery. [Augustine, at that time a teacher of Logic, through his wisdom had converted Alypius.] He rose up after those words from the depths of the mire, into which he had willingly let himself be submerged, and which had blinded him with fatal pleasure. He stripped the filth from off his soul with courageous abstemiousness. All the snares of the Hippodrome no longer perplexed him. Thereupon Alypius went to Rome in order to study law; there he became a backslider. He was transported to an unbelievable degree by an unfortunate passion for gladiatorial shows. Although in the beginning he abominated and cursed these shows, one evening some of his friends and fellow-students, whom he met after they had dined, in spite of his passionate refusals and the exertion of all the power of his resistance, dragged him with friendly violence to the Amphitheatre on the occasion of a cruel and murderous exhibition. At the time he said to them, ‘If you drag my body to that place and hold it there, can you turn my mind and my eyes to that spectacle?’ In spite of his supplications they dragged him with them, eager to know if he would be able to resist the spectacle. When they arrived they sat down where place was still left, and all glowed with inhuman delight. He closed his eyes and forbade his soul to expose itself to such danger. O, if he had also stopped up his ears! When some one fell in combat and all the people set up a mighty shout, he stifled his curiosity and prepared proudly to scorn the sight, confident that he could view the spectacle if he so desired. And his soul was overcome with terrible wounds, like the wounds of the body which he desired to see, and souls more miserable than the one whose fall had caused the outcry, which pressing through his ears, had opened his eyes, so that his weakness had been bared. Through this he could be struck and thrown down, for he had the feeling of confidence more than strength, and he was the weaker because he trusted himself to this and not to Thee. When he saw the blood, then at the same time he drew in the desire for blood, and no longer turned away but directed his looks thither. The fury took possession of him and yet he did not know it; he took delight in the wicked combat and was intoxicated by the bloody pleasure. Now he was no longer the same as when he had come, and he was the true accomplice of those who first had dragged him there. What more is there to say? He saw, he cried out, he was inflamed, and he carried away with him the insane longing, which enticed him again to return, not only in the company of those who first had dragged him with them, but going ahead of all and leading others.”

90. Destiny.

91. Compare the prayer of the so-called Mithraic Liturgy (pub. by Dieterich). There, characteristic places are to be found, such for instance as: τῆς ἀνθρωπίνης μου ψυχικῆς δυνάμεως ἤν ἐγὼ πάλιν μεταπαραλήμψομαι μετὰ τὴν ἐνεστῶσαν καὶ κατεπείγουσάν με πικρὰν ἀνάγκην ἁχρεοκόπητον (The human soul force which I, weighed down by guilt, would again attain, because of the present bitter need oppressing me), ἐπικαλοῦμαι ἕνεκα τῆς κατεπειγούσης καὶ πικρᾶς ἀπαραιτήτου ἀνάγκης (On account of the oppressing bitter and inexorable need).

From the speech of the High Priest (Apuleius: “Metamorphoses,” lib. XI, 248) a similar train of thought may be gathered. The young philosopher Lucius was changed into an ass, that continuously rutting animal which Isis hated. Later he was released from the enchantment and initiated into the mysteries of Isis. When he was freed from the spell the priest speaks as follows: “Lubrico virentis aetatulae, ad serviles delapsus voluptates, curiositatis improsperae sinistrum praemium reportasti.—Nam in eos, quorum sibi vitas servitium Deae nostrae majestas vindicavit, non habet locum casus infestus—in tutelam jam receptus es Fortunae, sed videntis” (But falling into the slavery of pleasure, in the wantonness of buxom youth, you have reaped the inauspicious reward of your ill-fated curiosity—for direful calamity has no power over those whose lives the majesty of our Goddess has claimed for her own service.—You are now received under the guardianship of fortune, but of a fortune who can see). In the prayer to the Queen of Heaven, Isis, Lucius says: “Qua fatorum etiam inextricabiliter contorta retractas licia et Fortunae tempestates mitigas, et stellarum noxios meatus cohibes” (By which thou dost unravel the inextricably entangled threads of the fates, and dost assuage the tempests of fortune and restrain the malignant influences of the stars).—Generally it was the purpose of the rite to destroy the “evil compulsion of the star” by magic power.

The power of fate makes itself felt unpleasantly only when everything goes against our will; that is to say when we no longer find ourselves in harmony with ourselves. As I endeavored to show in my article, “Die Bedeutung des Vaters,” etc., the most dangerous power of fate lies in the infantile libido fixation, localized in the unconscious. The power of fate reveals itself at closer range as a compulsion of the libido; wherefore Maeterlinck justly says that a Socrates could not possibly be a tragic hero of the type of Hamlet. In accordance with this conception the ancients had already placed εἱμαρμένη (destiny) in relation to “Primal Light,” or “Primal Fire.” In the Stoic conception of the primal cause, the warmth spread everywhere, which has created everything and which is therefore Destiny. (Compare Cumont: “Mysterien des Mithra,” p. 83.) This warmth is, as will later be shown, a symbol of the libido. Another conception of the Ananke (necessity) is, according to the Book of Zoroaster, περὶ φύσεως (concerning nature), that the air as wind had once a connection with fertility. I am indebted to Rev. Dr. Keller of Zurich for calling my attention to Bergson’s conception of the “durée créatrice.”

92. Power for putting in motion.

93. Schiller says in “Wallenstein”: “In your breast lie the constellations of your fate.” “Our fates are the result of our personality,” says Emerson in his “Essays.” Compare with this my remarks in “Die Bedeutung des Vaters.”

94. The ascent to the “Idea” is described with unusual beauty in Augustine (Bk. X, Ch. 8). The beginning of Ch. 8 reads: “I will raise myself over this force of my nature, step by step ascending to Him who has made me. I will come to the fields and the spacious palaces of my memory.”

95. The followers of Mithra also called themselves Brothers. In philosophical speech Mithra was Logos emanating from God. (Cumont: “Myst. des Mithra,” p. 102.)

Besides the followers of Mithra there existed many Brotherhoods which were called Thiasai and probably were the organizations from which the Church developed later. (A. Kalthoff: “Die Entstehung des Christentums.”)

96. Augustine, who stood in close relation to that period of transition not only in point of time but also intellectually, writes in his “Confessions” (Bk. VI, Ch. 16):

“Nor did I, unhappy, consider from what source it sprung, that even on these things, foul as they were, I with pleasure discoursed with my carnal pleasures. And yet these friends I loved for themselves only, and friends; nor could I, even according to the notions I then had of happiness, be happy without friends, amid what abundance soever of I felt that I was beloved of them for myself only. O, crooked paths! Woe to the audacious soul, which hoped, by forsaking Thee, to gain some better thing! Turned it hath, and turned again, upon back, sides, and belly, yet all was painful, and Thou alone rest!” (Trans. by Pusey.)

It is not only an unpsychologic but also an unscientific method of procedure to characterize offhand such effects of religion as suggestion. Such things are to be taken seriously as the expression of the deepest psychologic need.

97. Both religions teach a pronounced ascetic morality, but at the same time a morality of action. The last is true also of Mithracism. Cumont says that Mithracism owed its success to the value of its morale: “This stimulated to action in an extraordinary degree” (“Myst. des Mithra”). The followers of Mithra formed a “sacred legion” for battle against evil, and among them were virgins (nuns) and continents (ascetics). Whether these brotherhoods had another meaning—that is, an economic-communistic one—is something I will not discuss now. Here only the religious-psychologic aspects interest us. Both religions have in common the idea of the divine sacrifice. Just as Christ sacrificed himself as the Lamb of God, so did Mithra sacrifice his Bull. This sacrifice in both religions is the heart of the Mysteries. The sacrificial death of Christ means the salvation of the world; from the sacrifice of the bull of Mithra the entire creation springs.

98. This analytic perception of the roots of the Mystery Religions is necessarily one-sided, just as is the analysis of the basis of the religious poem. In order to understand the actual causes of the repression in Miss Miller one must delve into the moral history of the present; just as one is obliged to seek in the ancient moral and economic history the actual causes of repression which have given rise to the Mystery cults. This investigation has been brilliantly carried out by Kalthoff. (See his book, “Die Entstehung des Christentums,” Leipzig 1904.) I also refer especially to Pohlmann’s “Geschichte des antiken Kommunismus und Sozialismus”; also to Bücher: “Die Aufstände der unfreien Arbeiter 143 bis 129 v. Chr.,” 1874.

The other cause of the enormous introversion of the libido in antiquity is probably to be found in the fact that an unbelievably large part of the people suffered in the wretched state of slavery. It is inevitable that finally those who bask in good fortune would be infected in the mysterious manner of the unconscious, by the deep sorrow and still deeper misery of their brothers, through which some were driven into orgiastic furies. Others, however, the better ones, sank into that strange world-weariness and satiety of the intellectuals of that time. Thus from two sources the great introversion was made possible.

99. Compare Freud: “The Interpretation of the Dream.”

100. Compare Freud: “Sublimation,” in “Three Contributions to the Sexual Theory.”

101. In a manner which is closely related to my thought, Kalthoff (“Entstehung des Christentums”) understands the secularizing of the religious interest as a new incarnation of the λόγος (word). He says: “The profound grasp of the soul of nature evidenced in modern painting and poetry, the living intuitive feeling which even science in its most austere works can no longer do without, enables us easily to understand how the Logos of Greek philosophy which assigned its place in the world to the old Christ type, clothed in its world-to-come significance celebrated a new incarnation.”

102. It seems, on account of the isolation of the cult, that this fact was the cause of its ruin as well, because the eyes of that time were blinded to the beauty of nature. Augustine (Bk. X, Ch. 6) very justly remarks: “But they [men] were themselves undone through love for her [creation].”

103. Augustine (ibid.): “But what do I love when I love Thee, Oh God? Not the bodily form, nor the earthly sweetness, nor the splendor of the light, so dear to these eyes; nor the sweet melodies of the richly varied songs; not the flowers and the sweet scented ointments and spices of lovely fragrance; not manna and honey; not the limbs of the body whose embraces are pleasant to the flesh. I do not love these when I love my God, and yet the light, the voice, the fragrance, the food, the embrace of my inner man; when these shine into my soul, which no space contains, which no time takes away, where there is a fragrance which the wind does not blow away, where there is a taste which no gluttony diminishes and where harmony abides which no satiety can remove—that is what I love, when I love my God.” (Perhaps a model for Zarathustra: “Die sieben Siegel,” Nietzsche’s works, VI, p. 33 ff.)

104. Cumont: “Die Mysterien des Mithra. Ein Beitrag zur Religionsgeschichte der römischen Kaiserzeit.” Übersetzt von Gehrich, Leipzig 1903, p. 109.

105. 41st Letter to Lucilius.

106. Ibid.

107. Complexes are apt to be of the greatest stability, although their outward forms of manifestation change kaleidoscopically. A large number of experimental studies have entirely convinced me of this fact.

108. Julian the Apostate made the last, unsuccessful attempt to cause the triumph of Mithracism over Christianity.

109. This solution of the libido problem was brought about in a similar manner by the flight from the world during the first Christian century. (The cities of the Anchorites in the deserts of the Orient.) People mortified themselves in order to become spiritual and thus escape the extreme brutality of the decadent Roman civilization. Asceticism is forced sublimation, and is always to be found where the animal impulses are still so strong that they must be violently exterminated. The masked self-murder of the ascetic needs no further biologic proof.

Chamberlain (“Foundations of the Nineteenth Century”) sees in the problem a biologic suicide because of the enormous amount of illegitimacy among Mediterranean peoples at that time. I believe that illegitimacy tends rather to mediocrity and to living for pleasure. It appears after all that there were, at that time, fine and noble people who, disgusted with the frightful chaos of that period which was merely an expression of the disruption of the individual, put an end to their lives, and thus caused the death of the old civilization with its endless wickedness.

110. .sp 1

111. Δίκη (Justice), daughter of Zeus and Themis, who, after the Golden Age, forsook the degenerate earth.

112. Thanks to this eclogue, Virgil later attained the honor of being a semi-Christian poet. To this he owes his position as guide to Dante.

113. Both are represented not only as Christian, but also as Pagan. Essener and Therapeuten were quasi orders of the Anchorites living in the desert. Probably, as, for instance, may be learned from Apuleius (“Metamorphoses,” lib. XI), there existed small settlements of mystics or consecrated ones around the sacred shrines of Isis and Mithra. Sexual abstinence and celibacy were also known.

114. .sp 1

The analogy of this expression with the quotation above is striking.

115. Compare Breuer and Freud: “Studien über Hysterie”; also Bleuler: “Die Psychoanalyse Freuds,” Jahrbuch, 1910, Vol. II, 2nd half.

116. Faust (in suicide monologue):

We see it is the same longing and the same sun.

117. Compare Jung: “Diagnost. Assoc. Stud.”; also “The Psychology of Dementia Praecox,” Chs. II and III.

118. According to the Christian conception God is Love.

119. Apuleius (“Met.,” lib. XI, 257): “At manu dextera gerebam flammis adultam facem: et caput decora corona cinxerat palmae candidae foliis in modum radiorum prosistentibus. Sic ad instar solis exornato et in vicem simulacri constituto” (Then in my right hand I carried a burning torch; while a graceful chaplet encircled my head, the shining leaves of the palm tree projecting from it like rays of light. Thus arrayed like the sun, and placed so as to resemble a statue).

120. The parallel in the Christian mysteries is the crowning with the crown of thorns, the exhibition and mocking of the Savior.

121. Sacred word.

122. I am a star wandering about with you, and flaming up from the depths.

123. In the same way the Sassanian Kings called themselves “Brothers of the Sun and of the Moon.” In Egypt the soul of every ruler was a reduplication of the Sun Horus, an incarnation of the sun.

124. “The rising at day out of the Underworld.” Erman: “Aegypten,” p. 409.

125. Compare the coronation above. Feather, a symbol of power. Feather crown, a crown of rays, halo. Crowning, as such, is an identification with the sun. For example, the spiked crown upon the Roman coins made its appearance at the time when the Cæsars were identified with Sol invictus (“Solis invicti comes”). The halo is the same, that is to say, an image of the sun, just as is the tonsure. The priests of Isis had smooth-shaven heads like stars. (See Apuleius, “Metamorphoses.”)

126. Compare with this my statements in “Über die Bedeutung des Vaters für das Schicksal des Einzelnen.” Deuticke, Wien.

127. In the text of the so-called Mithra Liturgy are these lines: “Εγώ εἴμι σύμπλανος ὑμῖν ἀστὴρ καὶ ἐκ τοῦ βάθους ἀναλάμπων—ταῦτά σον εἰπόντος εὐθέως ὁ δίσκος ἁπλωθήσεται” (I am a star wandering about with you and flaming up from the depths. When thou hast said this, immediately the disc of the sun will unfold). The mystic through his prayers implored the divine power to cause the disc of the sun to expand. In the same way Rostand’s “Chantecler” causes the sun to rise by his crowing.

“For verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you” (Matthew xvii: 20).

128. Compare especially the words of the Gospel of John: “I and my Father are one” (John x: 30). “He that hath seen me hath seen the Father” (John xiv: 9). “Believe me that I am in the Father, and the Father in me” (John xiv: 11). “I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father” (John xvi: 28). “I ascend unto my Father, and your Father; and to my God, and your God” (John xx: 17).

129. See the footnote on p. 137 of text.

130. Hear me, grant me my prayer—Binding together the fiery bolts of heaven with spirit, two-bodied fiery sky, creator of humanity, fire-breathing, fiery-spirited, spiritual being rejoicing in fire, beauty of humanity, ruler of humanity of fiery body, light-giver to men, fire-scattering, fire-agitated, life of humanity, fire-whirled, mover of men who confounds with thunder, famed among men, increasing the human race, enlightening humanity, conqueror of stars.

131. Two-bodied: an obscure epithet, if one does not admit that the dual life of the redeemed, taught in the mysteries of that time, was attributed to God, that is to say, to the libido. Compare the Pauline conception of the σῶμα σαρκικόν and πνευματικόν (carnal and spiritual body). In the Mithraic worship, Mithra seems to be the divine spirit, while Helios is the material god; to a certain extent the visible lieutenant of the divinity. Concerning the confusion between Christ and Sol, see below.

132. Compare Freud: “Three Contributions to the Sexual Theory.”

133. Renan (“Dialogues et fragments philosophiques,” p. 168) says: “Before religion had reached the stage of proclaiming that God must be put into the absolute and ideal, that is to say, beyond this world, one worship alone was reasonable and scientific: that was the worship of the sun.”

134. The path of the visible Gods will appear through the sun, the God my father.

135. Buber: “Ekstat. Konfess.,” p. 51 and on.

136. “Liebesgesänge an Gott,” cited by Buber: “Ekstat. Konfess.,” p. 40. An allied symbolism is found in Carlyle: “The great fact of existence is great to him. Fly as he will, he can not get out of the awful presence of this reality. His mind is so made; he is great by that first of all. Fearful and wonderful, real is life, real is death, is this universe to him. Though all men should forget its truth, and walk in a vain show, he can not. At all moments the Flame-image glares in upon him” (“Heroes and Hero-Worship”).

One can select from literature at random. For example, S. Friedländer (Berlin-Halensee) says in Jugend, 1910, No. 35, p. 823: “Her longing demands from the beloved only the purest. Like the sun, it burns to ashes with the flame of excessive life, which refuses to be light,” and so on.

137. Buber: Ibid., p. 45.

138. I emphasize this passage because its idea contains the psychological root of the “Wandering of the soul in Heaven,” the conception of which is very ancient. It is a conception of the wandering sun which from its rising to its setting wanders over the world. The wandering gods are representations of the sun, that is, symbols of the libido. This comparison is indelibly impressed in the human phantasy as is shown by the poem of Wesendonck:

Grief.

Another parallel is in the poem of Ricarda Huch:

139. Translated by Dr. T. G. Wrench.

140. After you have said the second prayer, when silence is twice commanded; then whistle twice and snap twice,^[856] and straightway you will see many five-pointed stars coming down from the sun and filling the whole lower air. But say once again—Silence! Silence! and you, Neophyte, will see the Circle and fiery doors cut off from the opening disc of the sun.

141. Five-fingered stars.

142. “Ecce Homo,” translated by A. M. Ludovici.

143. The water-god Sobk, appearing as a crocodile, was identified with Rê.

144. Erman: “Aegypten,” p. 354.

145. Erman: Ibid., p. 355.

146. Compare above ἀστέρας πενταδακτυλιαίους (“five-fingered stars”).

147. The bull Apis is a manifestation of Ptah. The bull is a well-known symbol of the sun.

148. Amon.

149. Sobk of Faijum.

150. The God of Dedu in the Delta, who was worshipped as a piece of wood. (Phallic.)

151. This reformation, which was inaugurated with much fanaticism, soon broke down.

152. Apuleius, “Met.,” lib. XI, p. 239.

153. It is noteworthy that the humanists too (I am thinking of an expression of the learned Mutianus Rufus) soon perceived that antiquity had but two gods, that is, a masculine god and a feminine god.

154. Not only was the light- or fire-substance ascribed to the divinity but also to the soul; as for example in the system of Mâni, as well as among the Greeks, where it was characterized as a fiery breath of air. The Holy Ghost of the New Testament appears in the form of flames around the heads of the Apostles, because the πνεῦμα was understood to mean “fiery” (Dieterich: Ibid., p. 116). Very similar is the Iranian conception of Hvarenô, by which is meant the “Grace of Heaven” through which a monarch rules. By “Grace” is understood a sort of fire or shining glory, something very substantial (Cumont: Ibid., p. 70). We come across conceptions allied in character in Kerner’s “Seherin von Prevorst,” and in the case published by me, “Psychologie und Pathologie sogenannter occulter Phänomene.” Here not only the souls consist of a spiritual light-substance, but the entire world is constructed according to the white-black system of the Manichæans—and this by a fifteen-year-old girl! The intellectual over-accomplishment which I observed earlier in this creation, is now revealed as a consequence of energetic introversion, which again roots up deep historical strata of the soul and in which I perceive a regression to the memories of humanity condensed in the unconscious.

155. In like manner the so-called tube, the origin of the ministering wind, will become visible. For it will appear to you as a tube hanging down from the sun.

156. I add to this a quotation from Firmicus Maternus (Mathes. I, 5, 9, cit. by Cumont: “Textes et Monuments,” I, p. 40): “Cui (animo) descensus per orbem solis tribuitur” (To this spirit the descent through the orb of the sun is attributed).

157. St. Hieronymus remarks, concerning Mithra who was born in a miraculous manner from a rock, that this birth was the result of “solo aestu libidinis” (merely through the heat of the libido) (Cumont: “Textes et Monuments,” I, p. 163).

158. Mead: “A Mithraic Ritual.” London 1907, p. 22.

159. I am indebted to my friend and co-worker, Dr. Riklin, for the knowledge of the following case which presents an interesting symbolism. It concerns a paranoic who passed over into a manifest megalomaniac in the following way: She suddenly saw a strong light, a wind blew upon her, she felt as if “her heart turned over,” and from that moment she knew that God had visited her and was in her.

I wish to refer here to the interesting correlation of mythological and pathological forms disclosed in the analytical investigation of Dr. S. Spielrein, and expressly emphasize that she has discovered the symbolisms presented by her in the Jahrbuch, through independent experimental work, in no way connected with my work.

160. “You will see the god youthful, graceful, with glowing locks, in a white garment and a scarlet cloak, with a fiery helmet.”

161. “You will see a god very powerful, with a shining countenance, young, with golden hair, clothed in white vestments, with a golden crown, holding in his right hand a bullock’s golden shoulder, that is, the bear constellation, which wandering hourly up and down, moves and turns the heavens: then out of his eyes you will see lightning spring forth and from his body, stars.”