A. Introversion And Intro-Determination.
Project Gutenberg EPUB3 edition
Silberer, Herbert and Jelliffe, Smith Ely
4. Auto-erotism.
Siddhi.4
5. Copulation with the mother.
Spiritual regeneration.
6. Improvement.
Re-creation.5
7. Death wish.
Attainment of the ideal.
We need not scent anything extraordinary behind these intro-determinations, as the scheme is here indeed only roughly sketched; they take place in each and every one of us, otherwise we should be mere beasts. Only they do not in every one of us rise to the intensity of the mystical life.
A more careful inquiry into the mechanism of the psychic powers in the development of mysticism, would show in greater detail how everything that happens is utilized toward intro-determination in the process of education. It would be interesting as an example to discover the application of the special senses to introversion and ascertain the fate of the sense qualities. It is quite remarkable what a prominent rôle tastes and smells often play in descriptions given by persons who have followed the path of mysticism. I mention the odor of sanctity and its opposite in the devilish, evil odor. The experimenter in magic Staudenmaier, who will be mentioned later, has established in his own case the coördination of his partial souls (personifications, autonomous complexes) to definite bodily functions and to definite organs. Certain evil, partial souls, which appear to him in hallucinations as diabolical goat faces, were connected with the function of certain parts of the lower intestine.
Mysticism stimulates a much more powerful sublimation of impulses than the conventional education of men. So it is not strange if intro-determination does not accomplish its desires quickly but remains fragmentary. In such unfortunate or fragmentary cases, the inward-determined powers show more than mere traces of their less refined past. The heroes of such miscarried mysticism appear as rather extraordinary saints. So, for instance, Count von Zinzendorf's warm love of the Savior has so much of the sensual flavor, with furthermore such [pg 265] decided perversities, that the outpourings of his rapture are positively laughable. Thus the pious man indulges his phantasy with a marked predilection for voluptuousness in the “Seitenhölchen” (Wound in the Side) in Jesus' body and with an unmistakable identification of this “cleft” with the vulva.
Examples of the poetical creations of Zinzendorf and his faithful followers are given:
So ever-sideways-squinting
So side-homesickness-feeling;
So lambs-hearts-grave-through crawling,
So lambs-sweat-trace-smelling.
So Jesus sweat-drop-yielding,
With love's fever trembling
Like the child full of spirit.
So corpse-air-imbibing,
So wound-wet-emitting,
So grave-fume-sniffing.
So martyr-lamb's heart-like,
So Jesus-boy-like,
So Mary Magdalene-like being,
Childlike, virgin-like, conjugal
Will the lamb keep us
Close to the kiss of his clefts.
With us Cross people
The closet of the side often is worth
The whole little lamb.
Ye poor sinners.
But deep, but deep within,
Yes deep, right deep within,
And whoever will be blessed
He wishes himself within
Into the dear rendezvous
Of all the darlings.
Ravishing little lamb.
I, poor little thing, I kiss the ring