of obstacles.

In the case of another dreamer the father stands in similar relation as
the determinant that paralyzes his resolutions.

The climbing of an ascent, usually a symbol of coitus (hurrying upward
which makes us out of breath), turns out often in a deeper relation as the
effort to get from the disagreeable things of life to a place of retreat
(lonely attics, etc.), inaccessible to other persons (= thoughts); and now
we see that this deeper meaning appears without prejudice to the first,
for even coitus, like all transport, is only a special case of flight from
the outer life, one of the forms of spiritual oblivion. Hence in part the
mythologically and psychopathologically important comparison of
intoxication, intoxicating drink and sperm, soma and semen. Ascent =
coitus is in this case a type for a quite comprehensive class of
experience.

Marcinowski found in his analyses that the father in dream life often was
a "symbol of an outlived, obsolete attitude." (Z. Bl. f. Ps., II, 9.)

Other examples of types are the phallus, the sun and other religiously
revered objects, if we regard them as does Jung (Wandl. u. Sym., Jb. ps.
F., III-IV) as a symbol of the libido. [The concept of which is extended
by Jung almost to Schopenhauer's Will.] The typical character of divine
personalities is moreover quite clearly emphasized by Jung himself.

The snake, about whose significance as a "negative phallus," etc.
[developed in detail by Jung], we shall have more to say, can also be
regarded as a typical image. Bull, cow and other animal forms are in
mythology as in dreams typical transmutations, with unlimited possibility
of intro-determination. Dogs are often in dreams the representations of
animal propensities. The beast is often "la bete humaine" in the dreamer's
own inner life. We have become acquainted with the terrible lions, the
bears, etc., as father types; here we get a new perspective which makes
clear the one-sidedness of our first conception.

Since psychoanalysis has found acceptation, many of its followers believe
they are able to solve, with their work of analysis alone, all the
psychological, esthetic and mythological problems that come up. We
understand only half of the psychic impulses, as indeed we do all
spiritual development, if we look merely at the root. We have to regard
not merely whence we come but also whither we go. Then only can the course
of the psyche be comprehended, ontogenetically as we