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Updated: May 15, 2025
These very impulses are the ones that we know from psychoanalytic investigations as those which stand above all individual idiosyncracies. And if we had not known it, the very circumstances of alchemy would have taught us. Such creations have transcended the merely personal. An example of this kind is the “mythological” science of alchemy.
Even during the time of her psychoanalytic treatment, when she did not wander at night any more nor perform complicated acts in her sleep, she had a number of times in the country carefully locked the door of her room in the evening, only to find it open again in the morning. To be sure, her lover of that period slept under the same roof, though at some distance from her.
To the material category belongs, for example, the meaning of the strawberry dream explained in the second part of the introductory chapter. The symbolism is therefore a material one. The greatly preponderating part of psychoanalytic dream literature is occupied with interpretation according to material categories.
It is these cases that become so familiar to us through the psychoanalytic investigation of neurotics.
The psychoanalytic interpretation brings to view elements of a purposeless and irrational life of impulse, which works out its fury in the phantasies of the parable; and now the analysis of hermetic writings shows us that the parable, like all deep alchemistic books, is an introduction to a mystic religious life,—according to the degree of clearness with which the ideas hovered before the author.
In the psychoanalytic sense the exclusive sexual interest of the man for the woman is also a problem requiring an explanation, and is not something that is self-evident and explainable on the basis of chemical attraction.
As for the metaphysical import of the mystical doctrine, I might maintain that the psychoanalytic unmasking of the impelling powers cannot prejudice its value.
Now I observe with pleasure that very recently an author of the psychoanalytic school is engaged on the very subject that I have recommended as so desirable. Dr. Emil F. Lorenz, in the February number of Imago, 1913, treats the “Titan Motiv in der allgemeinen Mythologie” in a manner that approaches my conception of it.
To relieve a cocainist of his desire by mere suggestion may demand an assiduity which the average physician simply cannot afford; and nothing requires more time than a real use of Freud's psychoanalytic method. Hours and hours of conversation about the most trivial occurrences have to be spent to relieve the repressed ideas and to give them a chance for a free ascension.
Notwithstanding this these reports are valuable in more than one respect, and information of a similar nature has urged me to modify my etiological assumption as mentioned in the text. The above-mentioned assertions concerning the infantile sexuality were justified in 1905, in the main through the results of psychoanalytic investigations in adults.
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