The mystic looks for the conflicts that he desires to do away with, in man, the place where they really exist. With this theoretical presumption the possible objection against all mysticism is averted, namely that it is valueless because it rests merely upon imagined experiences, upon fanaticism. This objection, though not to be overlooked, does not apply to mysticism, which accomplishes an actual ethical work of enduring value—but to the other path that issues from introversion, namely magic (not to mention physical and spiritual suicide). This is nicely expressed, too, in an allegorical way by saying that magically-made gold melts, as the story goes, or turns into mud (i.e., the pretended value vanishes in the face of actuality) while “our” alchemistic gold is an everlasting good. The yoga doctrine, too, describes Siddhi (those imaginary wonders in which the visionary loses himself) as transitory, only salvation alone, i.e., the mystical goal being imperishable. As for the metaphysical import of the mystical doctrine, I might maintain that the psychoanalytic unmasking of the impelling powers cannot prejudice its value. I do not venture at all upon this valuation; but for the very purpose of bringing into prominence a separate philosophical problem, I must emphatically declare that if psychoanalysis makes it conceivable that we men, impelled by this and that “titanic” primal power, are necessitated to hit upon this or that idea, then even if it is made clear what causes us to light upon it, still nothing is as yet settled as to the value for knowledge of the thing discovered. I am so far from wishing to derive a critique of the metaphysical import of the doctrine from psychoanalytic grounds alone, that I felt called upon to make claim only to a synthesis for the merely psychological understanding of mystic symbolism, a synthesis which I have attempted to block out as well as I was able in the present Part III of my book. Section III. The Royal Art. It has been mentioned that the work of perfecting mankind might be realized in different degrees of intensity, which might extend from complete living realization to mere sympathy without any clear comprehension. The psychic types in which the realization is achieved are, it may be said, identical.