Hidden Symbolism of Alchemy and the Occult Arts by Herbert Silberer (e book reader free .txt) 📕

The idea of the education of the will has, of course, been familiar for a long time to ethical writers, even if it has at times been lost sight of.

Aristotle is convinced that morality arises from [pg 291] custom and convention. “As we learn swimming only in water, and music by practice on an instrument, so we become righteous by righteous action and moderate and courageous by appropriate acts. From uniform actions enduring habits are formed, and without a rational activity no one becomes good ... being good is an act. Good is never by nature; we become good by a behavior corresponding to a norm. We possess morality not by nature but against nature. We have the disposition to attain it ... we must completely win it by habit. As Plato says, in agreement with this, the proper education consists in being so led from youth upward, as to be glad and sorry about the things over which we should be glad and sorry. But if by a course of action in accordance with custom, a definite direction of the will has been secured, then pleasure and pain are added to the actions that result from the will and, as it were, as signs, that here a new nature is established in man.” (Jodl. Gesch. d. Eth., I, pp. 44 ff.) “The energy and the proud confidence in human power with which Aristotle offers to man his will and character formation as his own work, the emphasis with which he has opposed to the quietistic ‘velle non discitur’ (we cannot educate volition nor learn to will, as later pessimistic opinions have expressed it axiomatically) with the real indispensability and at the same time the possibility of the formation of the will; this contention is admirable and quite characteristic of the methods of thought of ancient philosophy at its height.” (Jodl., l. c., [pg 292] p. 49.) [Velle non discitur has been popularized by Schopenhauer.]

In Philo and the related philosophers there appears quite clearly the thought that gained such wide acceptance later among the Christian ascetics, that the highest development of moral strength was attainable only through a long continued and gradually increasing exercise, an ethical gymnastics. Philo, moreover, uses the word Askesis to describe what elsewhere had been described as bodily exercise. The occidental spiritual exercise corresponds to the Hindu yoga.

In the domestication of man through countless generations, social instincts must have been established, which appear as moral dispositions. I recall the moral feeling in Shaftesbury. The social life of man, for instance, plays with Adam Smith a significant rôle, and yet even with him the moral law is not something ready from the very beginning, not an innate imperative, but the peculiar product of each individual. The development of conscience receives an interesting treatment by Smith. There takes place in us a natural transposition of feelings, mediated through sympathy, which arouse in each of us the qualities of the other, and we can say “that morality in Smith's sense, just as Feuerbach taught later, is only reflected self-interest, although Smith himself was quite unwilling to look at sympathy as an egotistic principle. By means of a process that we can almost call a kind of self-deception of the imagination, we must look at ourselves with the eyes [pg 293] of others, a very sensible precaution of nature, which thus has created a balance for impulses that otherwise must have operated detrimentally. [Bear in mind what I have said above about intro-determination.] This transposition which sympathy effects we cannot escape; it itself appears when we know that we are protected from the criticism of another by the complete privacy of our own doings. It alone can keep us upright when all about us misunderstand us and judge us falsely. For the actual judgments of another about us form, so to speak, a first court whose findings are continually being corrected by that completely unpartisan and well informed witness who grows up with us and reacts on all our doings.” (Jodl., l. c., I, pp. 372 ff.)

The derivation of the moral from selfish impulses by transposition does not resolve ethics into egoism, as Helvetius would have us believe. It is “a caricature of the true state of things to speak of self-interest, when we have in mind magnanimity and beneficence, and to maintain that beneficence is nothing but disguised selfishness, because it produces joy or brings honor to the person that practices it.” (L. c., p. 444.)

The ethical evolution which takes place as an extension of personality demands, the more actively it is practiced, the removal of resistances which operate against the expansion of the ego. It cannot be denied that hostile tendencies, which are linked with pusillanimous views, are always on hand and create conflicts. If they were not, the moral task would [pg 294] be an easy one. Now as man cannot serve two masters, so in the personal psychical household, the points of view which have been dethroned, as far as they will not unite with the newly acquired ones, must be killed, and ousted from their power. Most of all must this process be made effective if the development is taken up intensively in the shape of introversion. It must appear also in the symbolism.

Already in the lecanomantic experiments we are struck by the dying of the figure (old man) that represents the old form of conscience that has been overcome. It is that part of Lea's psyche that resists the new, after the manner of old people (father type). In order that the new may be suppressed, it must be immolated; at every step in his evolution man must give up something; not without sacrifice, not without renunciation, is the better attained. The sacrifice must come, of course, before the new reformed life begins. The hermetic representations do not indeed always follow chronological order, yet the sacrifice is usually placed at the beginning, as introversion. In the parable the wanderer kills the lion, well at the beginning. He sacrifices something in so doing. He kills himself, i.e., a part of himself, in order to be able to rise renewed (regenerated). This process is the first mystical death, also called by the alchemists, putrefaction or the blacks. This death is often fused with the symbol of introversion, because both can appear under the symbol