ossibility of deriving the "titanic" and the "anagogic" from the
alchemistic (often by their authors merely chemically intended) allegories
is now easily explained. We can work it out, because it was already put in
there, even if neither in the extreme form of the "titanic" (i.e., the
retrograde aspect), nor in that of the "anagogic" (the progressive
aspect), but in an indeterminate middle stage of the intro-determination.
What gave opportunity for this play of symbolism was an effort of
intelligence directed toward chemistry. The chemical content in alchemy
is, so to speak, what has been purposely striven for, while the rest came
by accident, yet none the less inevitably. So then natural philosophy
appears to be the carrier, or the stalk on which the titanic and the
anagogic symbolism blossoms. Thus it becomes intelligible how the
alchemistic hieroglyphic aiming chiefly at chemistry, adapted itself
through and through to the hermetic anagogic educational goal, so that at
times and by whole groups, alchemy was used merely as a mystical guide
without any reference to chemistry.

What we have found in alchemy we shall now apply to mythology where
analogous relations have been indicated. [The apperception theory here
used should not be confused with the intellectual theory (of Steinthal)
which Wundt (V. Ps., IV2, pp. 50 ff.) criticised as the illusion theory. I
should be more inclined to follow closely the Wundtian conception of the
"mythological apperception" (ibid., pp. 64 ff.) with particular emphasis
on the affective elements that are to work there. With Wundt, the affects
are really the "actual impulse mainsprings" and the most powerful stimuli
of the phantasy (ib., p. 60). "The affects of fear and hope, wish and
desire, love and hate, are the widely disseminated sources of the myth.
They are, of course, continually linked with images. But they are the ones
that first breathe life into these images." I differ from Wundt in that I
have more definite ideas of the origin of these affects, by which they are
brought into close connection with the frequently mentioned elementary
motives.] Modern investigation of myths has, in my opinion, sufficiently
shown that we are here concerned with a nucleus of natural philosophy
(comprehension of astral and even of meteorological processes, etc.)
around which legendary and historical material can grow. As has been shown
by two fairy tales and as I could have abundantly shown from count