Psychology of the Unconscious A Study of the...

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Ah, that no wing can lift me from the soil,

Upon its tract to follow, follow soaring!

Then would I see eternal Evening gild

The silent world beneath me glowing.

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And now before mine eyes expands the ocean,

With all its bays in shining sleep!

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The new-born impulse fires my mind,

I hasten on, his beams eternal drinking.”

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.

The sun, every evening weeping,

Reddens its beautiful eyes for you;

When early death seizes you,