Page:The International Journal of Psycho-Analysis II 1921 2.djvu/71

 MYSTICISM AND OCCULTISM 227

symbolism, have had a fer-reaching influence on Morel's views (9). For the Swiss investigators the idea of introversion has become still more significant, an idea Morel finds to be characteristic generally of all mystics. He distinguishes 'mystical introversion', a more special form of 'free introversion' as the purest and most impersonal of other mixed types. After a preface in which he brings in the views of Charcot, Janet, Bleuler, Freud and Jung in equal proportions, Morel goes on to enquire into the nature ol introversion and its individual differentiations chiefly in relation to Pseudo-Dionysius, whose figurative language, visions, rites and metaphysical views he expounds, and also in relation to Bernhard of Clairvaux, Heinrich Seuse, Madame Guyon and other great personalities of mysticism. The central position which Morel

ascribes to introversion— an axis on which all else revolves has

from the outset prevented us from gaining from his work the elucidations of the mental processes among mystics which we might expect from the application of psycho-analysis. How indeed should this be possible seeing that Morel is inclined only to allow value to the lithurgy of the taking of monastic vows and oi baptism as 'le drame tout entier de I'introversion qui se joue lithurgiquement' ? His book nevertheless contains many remark- able and interesting contributions to the psychology of the mystics. Among these are to be reckoned for example: the appraisement of the importance of narcissism in their mental life ; the distinction between the far-reaching regression of the male mystics and the less radical one displayed by the women, whose sexuality does not revert to an exclusive narcissism; and many pronouncements giving evidence of analytic penetration and interpretation, for example the reduction of the Trinity-Phantasies of Seuse to the effects of alternation between homosexuality and heterosexuality — and so on. In this respect, in spite of many weaknesses, Morel's book may undoubtedly be reckoned as a contribution of some value. The fact that Morel recognises — though with certain restrictions — the part played by sexuality among the mystics may have brought down on him the severe censure voiced by Moser (10). This latter appeals to the teaching of Jung and Maeder as the spring from which true knowledge wells, and thinks that psycho- analysis will recognise introversion as the one and only path of access to the spiritual world, and will dissociate itself from the Freudian pansexualism.