Carl Gustav Jung

“ The creative God of the first poem, whose dual nature, moral and physical, was shown especially clearly to us by Job, has in the second poem a new qualification of astral-mythological, or, to express it better, of astrological character The God becomes the sun, and in this finds an adequate natural expression quite apart from the moral division of the God idea into the heavenly father and the devil. ”

“ ASPECTS OF THE LIBIDO BEFORE I enter upon the contents of this second part, it seems necessary to cast a backward glance over the singular train of thought which the analysis of the poem "The Moth to the Sun " has produced Although this poem is very different from the foregoing Hymn of Creation, closer investigation of the "longing for the sun" has carried us into the realm of the fundamental ideas of religion and astral mythology, which ideas are closely related to those considered in the first poem. ”

“ He hath eyes on all sides, on all sides surely hath faces, arms surely on all sides, on all sides feet. With arms, with wings he tricks them out, creating heaven and earth, the only God (4) " Who of the gods is both the source and growth, the Lord of all, the Rudra Mighty seer; who brought the shinmg germ of old into existence may he with reason puie conjoin us." ”

“ This supposition is supported by the history of the cult as far as it is known; it is an original Phemcian cult of father and son;21 of an old and young Cabir who were moie or less assimilated with the Grecian gods. The double figures of the adult and the child Dionysus lend themselves particularly to this assimilation One might also call this the cult of the large and small man. Now, under various aspects, Dionysus is a phallic god in whose worship the phallus held an important place; for example, in the cult of the Argivian Bull Dionysus. ”

“ Sanskrit, litbhyati = to experience violent longing, lobhayati excites longing, hibdha-h eager, lobha-h = longing, eagerness Gothic = hufs and Old High German hob = love. Moreover, in Gothic, lubams was represented as hope, and Old High Geiman, lobon to praise, lob = commendation, praise, glory ”

“ Lithuanian, haup- [138] sinti to praise 20 It can be said that the conception of libido as developed in the new work of Freud and of his school has functionally the same significance in the biological teintory as has the conception of eneigy since the time of Robert Mayei in the physical realm.30 It may not be superfluous to say something more at this Doint concerning the conception of libido after we have followed the formation of its symbol to its highest expression in the human form of the religious hero. ”

“ The ancient seer Melampus possessed a suggestive1 name (Blackfoot) , 8 and it seems also to be typical for seers to be blind. Dwarfed statute, ugliness and deformity have become especially typical for those mysterious chthonian gods, the sons of Hephaestus, the Cabin, to whom great power to perform miracles was ascribed. The name signifies " powerful," and the Samothracian cult is most intimately united with that of the ithyphalhc Hermes, who, according to the account of Herodotus, was brought to Attica by the Pelasgians. ”

“ Him call the first, mighty the Man, (20) "Smaller than small, (yet) greater than great in the heart of this creature the self doth repose . etc " The phallus is the being, which moves without limbs, which sees without eyes, which knows the future; and as symbolic representative of the universal creative power existent everywhere immortality is vindicated m it It is always thought of as entiiely independent, an idea current not only in antiquity, but also apparent m the pornographic drawings of our children and artists It is a seer, an artist and a woiker of wonders ”