o hands, of two feet, or of a woman
with two faces, etc. Above all, every antithesis appears to have some
external meaning, two men who love each other, etc. So it becomes clear
that the common element which finds its most pregnant expression in the
double faced woman is the Dyas in itself and that it means bisexuality,
psychic hermaphroditism. More than that it is definitely certain that the
deepest sense of the symbol means a complete dissociation of Lea's
character into two different personalities, one of which may be called the
savage and the other the mild. (Lea herself uses the expressions cynical
and ideal personality.) In one of the later experiments Lea saw her cynic
double vividly personified and spoke in this character, which is closely
related to the "black cat." The Dyas in the symbols has the value first of
a representation of externals (two lovers, etc.), then as symbols of
bisexuality. The sexual Dyas can again be conceived as a symbol or
characteristic of a still more general and comprehensive dissociation of
the ego. A further symbol and one still more tending towards
intro-determination was death. Starting from connections with definite
external experiences and ideas of actual death, the meaning of the symbol
became more and more spiritual, till it reached the meaning of the fading
away of psychic impulses. What died symbolically or had to die was
represented by an old man who sacrificed himself after suffering all kinds
of fortune. The dying of this old man signified, as analysis showed, the
same thing that we call the "putting off the old Adam" (turning over a new
leaf). The figure of the old man, originally Lea's grandfather, then her
father, came to have this meaning only after a long process of
intro-determination.

A few more examples for typical figures.

In many dreams of a woman analyzed by me (Pauline, in my treatise Zur
Symbolbildung), a cow appears as a typical image. The alternation of this
cow with more or less definite mother symbols leads to identification of
the cow with the mother. Two circumstantial dreams that were fully
analyzed showed, however, that the cow and other forms with which she
alternated cannot be translated so correctly by the concept of mother as
by that of the maternal authority and finally still more correctly by
self-criticism or conscience, of which maternal authority is but a type.
Children figure in Pauline's case as a result of various experiences, as
typical