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.[254] Looking back through the elementary types, we see theinfantile images together with those non-moral origins thatpsychoanalysis discovers in us; looking forward we noticethoughts directed to certain goals that will be mentioned later.The elementary types themselves thanks to intro-determinationrepresent however a collection of our spiritual powers, which wehave first formed and exercised at the time that the images arose,A.Introversion And Intro-Determination.195and which are in their nature closely related to these images,indeed completely united with them as a result of the errorsof superposition this collection of powers, I say, accompaniesus through our entire life and is that from which are taken thepowers that will be required for future development.The objectsor applications change, the powers remain almost the same.Thesymbolism of the material categories which depends on externalthings changes with them; but the symbolism of the functionalcategories, which reflects these powers remains constant.Thetypes with their intro-determination belong to the functionalcategories; and so they picture the constant characters.That experience to which the suggestions of symbolism(brought to verbal expression by means of introversion) point asto a possible spiritual development, corresponds to a religiousideal; when intensively lived out this development is calledmysticism.[We can define mysticism as that religious statewhich struggles by the shortest way towards the accomplishmentof the end of religion, the union with the divinity; or as anintensive cultivation of oneself in order to experience this [255]union.] It presents itself if instead of looking backward wegaze forward from our elementary types to the beyond.But letus not forget that we can regard mysticism only as the mostextreme, and therefore psychically the most internal, unfoldingof the religious life, as the ideal which is hardly to be attained,although I consider that much is possible in this direction.Ifmy later examination carries us right into the heart of mysticism,without making the standpoint clear every time, we now knowwhat restrictions we must be prepared for.If I take the view that those powers, whose images (generallyveiled in symbolism) are the elementary types, do not change, Ido not intend to imply that it is not possible to sublimate them.With the increasing education of man they support a sublimationof the human race which yet shows in recognizable form thefundamental nature of the powers.One of the most important196 Hidden Symbolism of Alchemy and the Occult Artstypes, in which this transformation process is consummated andwhich refines the impulse and yet allows some of its characterto remain, is the type mother, i.e., incest.Among religioussymbols we find countless incest images but that the narrowconcept of incest is no longer suited to their psychological basis(revealed through analysis) has been, among psychoanalysts,quite clearly recognized by Jung.Therefore in the case of everysymbolism tending to ethical development, the anagogic point ofview must be considered, and most of all in religious symbolism.[256] The impulse corresponding to the religious incest symbols ispreeminently to be conceived in the trend toward introversionand rebirth which will be treated of later.[Vid.note C, at the endof the volume.]I have just used the expression  sublimation. This Freudianterm and concept is found in an exactly similar significance in thehermetic writers.In the receptacle where the mystical work ofeducation is performed, i.e., in man, substances are sublimated;in psychological terms this means that impulses are to be refinedand brought from their baseness to a higher level.Freud makes itclear that the libido, particularly the unsocial sexual libido, is infavorable circumstances sublimated, i.e., changed into a sociallyavailable impelling power.This happens in the evolution of thehuman race and is recapitulated in the education of the individual.I take it for granted that the fundamental character ofthe elementary psychic powers in which the sublimation isconsummated is the more recognizable the less the processof sublimation is extended in time.In mysticism, e.g., thefundamental character penetrates the primal motive because thelatter wishes to lead the relatively slightly sublimated impulses bya shortened process to the farthest goal of sublimation.Mysticismundertakes to accomplish in individuals a work that otherwisewould take many generations.What I said therefore aboutthe unchangeability of the fundamental powers or their primal[257] motive, is wholly true of its fate in mystical development.A.Introversion And Intro-Determination [ Pobierz całość w formacie PDF ]