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--- aker:collected_works:cw13 [2015/10/15 13:43] – janus
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 §158 "...the whole of his philosophy in so far as it is not Cabalistic.  It is evident from his writings that he had a considerable knowledge of Hermitic literature.<fc red><sup>29</sup></fc>"\\ <fc green>Hermetic = of or relating to an ancient occult tradition encompassing alchemy, astrology, and theosophy.</fc>
-[[aker:Alchemy|Δ]] §158 "... the //Aurora consurgens// (a treatise falsely ascribed to St. Thomas Aquinas) on account of its "blasphemous character"..."\\ <fc green>I write this here as I think it interesting that, at least at the time of Jung writing this, he does not attribute the //Aurora Consurgens// to St. Thomas Aquinas.  Whereas, in reading [[aker:books_and_literature:transformation_of_the_psyche|Transformation of the Psyche]] we find the authors agreeing with Marie Louise Von Franz that it was most likely an expulsion of unconscious content by Aquinas in his last days, perhaps when he was ill towards the end of his life and perhaps going a bit nuts.</fc>
+[[aker:Alchemy|Δ]] §158 "... the //Aurora consurgens// (a treatise falsely ascribed to St. Thomas Aquinas) on account of its "blasphemous character"..."\\ <fc green>I write this here as I think it interesting that, at least at the time of Jung writing this, he does not attribute the //Aurora Consurgens// to St. Thomas Aquinas.  Whereas, in reading [[books_and_literature:transformation_of_the_psyche|Transformation of the Psyche]] we find the authors agreeing with Marie Louise Von Franz that it was most likely an expulsion of unconscious content by Aquinas in his last days, perhaps when he was ill towards the end of his life and perhaps going a bit nuts.</fc>
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 <fc green>The //filius regius// = Kings Son, or //Rex marinus// seems to me to be very important and linked to the Melusina, who is a variant of the mercurial serpent, also the Arcane Substance, see §177 pp. above."</fc>
-[[aker:Alchemy|Δ]] §187 "When this is purified by the fire in the sun,<fc red><sup>77</sup></fc> the pure water<fc red><sup>78</sup></fc> comes forth, and, having returned to simplicity,<fc red><sup>79</sup></fc> it [the quaternity as unity] will show the adept the fulfilment of the mysteries."\\ <fc red><sup>77</sup></fc> <sub>The sun is the birthplace of the "spiritual fire," mentioned above.  Light symbols always refer psychologically to consciousness or to a content that is becoming conscious.</sub>\\ <fc red><sup>78</sup></fc> <sub>The //aqua pura// is the //aqua permanens// of the Latin and Arabic alchemists and the <greek test here> of the Greeks.  It is the //spiritus mercurialis// in water form, which in turn serves to extract the "soul" of the substance.  The //spiritus mercurialis// corresponds to the spiritual fire, hence //aqua// = //ignis//.  **Although these terms are used indiscriminately, they are not the same, since fire is active, spiritual, emotional, close to consciousness, whereas water is passive, material, cool, and of the nature of the unconscious.  Both are necessary to the alchemical process since this is concerned with the union of opposites.** Cf. //[[aker:collected_works:cw12|Psychology and Alchemy]]//, Fig. 4.</sub>
+[[aker:Alchemy|Δ]] §187 "When this is purified by the fire in the sun,<fc red><sup>77</sup></fc> the pure water<fc red><sup>78</sup></fc> comes forth, and, having returned to simplicity,<fc red><sup>79</sup></fc> it [the quaternity as unity] will show the adept the fulfilment of the mysteries."\\ <fc red><sup>77</sup></fc> <sub>The sun is the birthplace of the "spiritual fire," mentioned above.  Light symbols always refer psychologically to consciousness or to a content that is becoming conscious.</sub>\\ <fc red><sup>78</sup></fc> <sub>The //aqua pura// is the //aqua permanens// of the Latin and Arabic alchemists and the <greek test here> of the Greeks.  It is the //spiritus mercurialis// in water form, which in turn serves to extract the "soul" of the substance.  The //spiritus mercurialis// corresponds to the spiritual fire, hence //aqua// = //ignis//.  **Although these terms are used indiscriminately, they are not the same, since fire is active, spiritual, emotional, close to consciousness, whereas water is passive, material, cool, and of the nature of the unconscious.  Both are necessary to the alchemical process since this is concerned with the union of opposites.** Cf. //[[collected_works:cw12|Psychology and Alchemy]]//, Fig. 4.</sub>
 [[aker:Alchemy|Δ]] [[aker:Religion|Σ]] §187 "In these relations between four, three, two, and one is found, says Dorn, the "culmination of all knowledge and of the mystic art, and the infallible midpoint of the centre (//infallibile medii centrum//)."<fc red><sup>80</sup></fc>  The One is the midpoint of the circle, the centre of the triad, and it is also the "novenary foetus" (//foetus novenarius//), i.e., it is as the number nine to the ogdoad, or as the quintessence to the quaternity.<fc red><sup>81</sup></fc>"\\ <fc red><sup>81</sup></fc> <sub>Dorn, "Duellum animi cum corpore," //Theatr. chem.//, I (1659), p. 482.  This number symbolism refers to the axiom of Maria: "One becomes Two, Two becomes Three, and out of the Third comes One as the Fourth" (Berthelot, //Alch. grecs//, VI, v, 6).  This axiom runs through the whole of alchemy, and is not unconnected with the Christian speculations regarding the Trinity.  Cf. my "Psychology and Religion," p. 60, and "A Psychological Approach to the Dogma of the Trinity, " pp. 164ff.</sub>\\ <fc green> [[wp>Theatrum Chemicum|Theatrum Chemicum]] (= //Theatr. chem.// ). </fc>
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 §218 "According to the legend, Raymond found himself in the catastrophic situation we have described, when his whole way of life had collapsed and he faced ruin.  That is the moment when the harbinger of fate, the anima, an archetype of the collective unconscious, appears."
-§218 "Special mention should be made of Conrad Vecerius, according to whom Melusina, Melyssina, comes from an island in the sea where nine sirens dwell, who can change into any shape they want.  This is of particular interest as Paracelsus mentions Melusina along with "Syrena.""\\ ..."Since the mercurial serpent of the alchemists is not infrequently called //virgo// and <fc green>[[aker:books_and_literature:transformation_of_the_psyche#plate_ii-17_the_muse_6_of_7|cRef Virgo sign, ruled by planet Mercury: 24 Aug - 23 Sep Virgo (Mercury)]]</fc>, even before Paracelsus, was represented in the form of a Melusina, the latter's capacity to change her shape and to cure diseases is of importance in that these peculiarities were also predicted of Mercurius, and with special emphasis.  On the other hand, Mercurius was also depicted as the grey-bearded Mercurius //senex// or Hermes Trimegistus, from which it is evident that two empirically very common archetypes, namely the anima and the Wise Old Man,<fc red><sup>13</sup></fc> flow together in the symbolic phenomenology of Mercurius."\\ <fc red><sup>13</sup></fc><sub>Cf. my "Archetypes of the Collective Unconscious" and "Concerning the Archetypes, with Special Reference to the Anima Concept."</sub>
+§218 "Special mention should be made of Conrad Vecerius, according to whom Melusina, Melyssina, comes from an island in the sea where nine sirens dwell, who can change into any shape they want.  This is of particular interest as Paracelsus mentions Melusina along with "Syrena.""\\ ..."Since the mercurial serpent of the alchemists is not infrequently called //virgo// and <fc green>[[books_and_literature:transformation_of_the_psyche#plate_ii-17_the_muse_6_of_7|cRef Virgo sign, ruled by planet Mercury: 24 Aug - 23 Sep Virgo (Mercury)]]</fc>, even before Paracelsus, was represented in the form of a Melusina, the latter's capacity to change her shape and to cure diseases is of importance in that these peculiarities were also predicted of Mercurius, and with special emphasis.  On the other hand, Mercurius was also depicted as the grey-bearded Mercurius //senex// or Hermes Trimegistus, from which it is evident that two empirically very common archetypes, namely the anima and the Wise Old Man,<fc red><sup>13</sup></fc> flow together in the symbolic phenomenology of Mercurius."\\ <fc red><sup>13</sup></fc><sub>Cf. my "Archetypes of the Collective Unconscious" and "Concerning the Archetypes, with Special Reference to the Anima Concept."</sub>
 §219 "The alchemists, and Paracelsus too, were no doubt confronted often enough with the dark abyss of not-knowing, and, unable to go forward, were on their own admission dependent on revelation of illumination or a helpful dream.  ...The snake form of the god of revelation, and of spirits in general, is a universal type."
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 [[aker:Religion|Σ]] §243 "According to the same source, Christ himself is this tree.<fc red><sup>8</sup></fc>  The tree comparison occurs as early as Eulogius of Alexandria (c. A.D. 600), who says: "Behold in the Father the root, in the Son the branch, and in the Spirit the fruit: for the substance [//ουσια//] in the three is one.""\\ <fc red><sup>8</sup></fc><sub> //Theatrum chemicum//, IV (1659) p.478 "(Christ), who is the tree of life both spiritual and bodily."</sub>
-[[aker:Religion|Σ]] §244 "But who is this well-intentioned Master <fc green>(The alchemist from §243 above)</fc> who has the power to banish the principle of man's individuation?  Such power is given only to a ruler of souls in the spiritual realm.  The idea that the principle of individuation is the source of all evil is found in Schopenhauer and still more in Buddhism.  In Christianity, too, human nature is tainted with original sin and is redeemed from this stain by Christ's self-sacrifice.  Man in his "natural" condition is neither good nor pure, and if he should develop in the natural way the result would be a product not essentially different from an animal.  Sheer instinctuality and naïve unconsciousness untroubled by a sense of guilt would prevail if the Master had not interrupted the free development of the natural being by introducing a distinction between good and evil and outlawing the evil.  Since without guilt there is no moral consciousness and without awareness of differences no consciousness at all, we must concede that the strange intervention of the master of souls was absolutely necessary for the development of any kind of consciousness and in this sense was for the good."\\ <fc green>I've written out quite a lot here as it is very interesting what Jung is saying here I think particularly about //guilt// and consciousness of good and evil.  cf. [[aker:collected_works:cw10|CW10]] //A psychological view of conscience//. </fc>
+[[aker:Religion|Σ]] §244 "But who is this well-intentioned Master <fc green>(The alchemist from §243 above)</fc> who has the power to banish the principle of man's individuation?  Such power is given only to a ruler of souls in the spiritual realm.  The idea that the principle of individuation is the source of all evil is found in Schopenhauer and still more in Buddhism.  In Christianity, too, human nature is tainted with original sin and is redeemed from this stain by Christ's self-sacrifice.  Man in his "natural" condition is neither good nor pure, and if he should develop in the natural way the result would be a product not essentially different from an animal.  Sheer instinctuality and naïve unconsciousness untroubled by a sense of guilt would prevail if the Master had not interrupted the free development of the natural being by introducing a distinction between good and evil and outlawing the evil.  Since without guilt there is no moral consciousness and without awareness of differences no consciousness at all, we must concede that the strange intervention of the master of souls was absolutely necessary for the development of any kind of consciousness and in this sense was for the good."\\ <fc green>I've written out quite a lot here as it is very interesting what Jung is saying here I think particularly about //guilt// and consciousness of good and evil.  cf. [[collected_works:cw10|CW10]] //A psychological view of conscience//. </fc>
 §245 "The bottle is an artificial human product and thus signifies the **intellectual** purposefulness and artificiality of the procedure, whose obvious aim is to isolate the spirit from the surrounding medium. ...Transparent glass is something like solidified water or air, both of which are synonyms for spirit."
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 == 2. The connection between spirit and tree ==
-§247 "In psychological terms, this means that the evil spirit is imprisoned in the roots of the self, <fc green>(At the base of the oak tree)</fc> as the secret hidden in the principle <fc green>(The tree being the principle)</fc> of individuation. ...The tree of paradise serves as a prototype for this and similar tales: it, too, is not identical with the voice of the serpent <fc green>(the voice of Mercurius here)</fc> which issued from it.<fc red>1</fc>\\ <fc red>1</fc><sub>Mercurius, in the form of Lilith or Melusina, appears in the tree in the [[aker:books_and_literature:ripley_scrowle|Ripley Scrowle]].  To this context belongs also the hamadryad as an interpretation of the so-called "Aenigma Bononiensis." Cf. [[aker:collected_works:cw14|Mysterium Coniunctionis]] pp.68f.</sub>
+§247 "In psychological terms, this means that the evil spirit is imprisoned in the roots of the self, <fc green>(At the base of the oak tree)</fc> as the secret hidden in the principle <fc green>(The tree being the principle)</fc> of individuation. ...The tree of paradise serves as a prototype for this and similar tales: it, too, is not identical with the voice of the serpent <fc green>(the voice of Mercurius here)</fc> which issued from it.<fc red>1</fc>\\ <fc red>1</fc><sub>Mercurius, in the form of Lilith or Melusina, appears in the tree in the [[books_and_literature:ripley_scrowle|Ripley Scrowle]].  To this context belongs also the hamadryad as an interpretation of the so-called "Aenigma Bononiensis." Cf. [[aker:collected_works:cw14|Mysterium Coniunctionis]] pp.68f.</sub>
-§249 "The crucial point is that so long as the evil spirit can not be proved to be a subjective psychic experience, then even trees and other suitable objects would have, once again, to be seriously considered as its lodging places." <fc green>This is said in reference to the different levels of consciousness discussed in the preceding para.  A subjective recognition is at the 'fifth level' of consciousness as Jung is describing it here - cF. here with [[aker:collected_works:cw8|On the Nature of the Psyche]] .  This is a very interesting point really thrown in at the end of this section.  It is important that Jung is presuming here a level of consciousness that accepts psychic reality.</fc>
+§249 "The crucial point is that so long as the evil spirit can not be proved to be a subjective psychic experience, then even trees and other suitable objects would have, once again, to be seriously considered as its lodging places." <fc green>This is said in reference to the different levels of consciousness discussed in the preceding para.  A subjective recognition is at the 'fifth level' of consciousness as Jung is describing it here - cF. here with [[collected_works:cw8|On the Nature of the Psyche]] .  This is a very interesting point really thrown in at the end of this section.  It is important that Jung is presuming here a level of consciousness that accepts psychic reality.</fc>
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 == 3. Mercurius as fire ==
-§256 "He is, in fact, as another text says, "the universal and scintillating fire of the light of nature, which carries the heavenly spirit within it."<fc red><sup>9</sup></fc>  This passage is particularly important as it relates Mercurius to the //lumen naturae// , the source of mystical knowledge second only to the holy revelation of the Scriptures."\\ <fc red><sup>9</sup></fc> <sub> //[[aker:books_and_literature:hermetic_museum|Museum Hermeticum]]// "Aquarium Sapientum" p.84 <fc green>(this is p84 in the Latin copy.  It is {{:aker:books_and_literature:hermetic_museum:musaeum_hermeticum_vol_i.pdf|p77}} in this english copies)</fc> </sub>\\ <fc green>This reference by Jung is not accurate.  The text - according to the english copy I have - is talking of the philosophers stone, not mercury per se.  This is important therefore, particularly when Jung makes reference to the //lumen naturae// .  Perhaps there are other references to mercury related to the //lumen naturae// , but this is not it.\\ Update: cf. §267 below, where an alchemical text clearly relates Mercurius to the 'light of nature'.</fc>
+§256 "He is, in fact, as another text says, "the universal and scintillating fire of the light of nature, which carries the heavenly spirit within it."<fc red><sup>9</sup></fc>  This passage is particularly important as it relates Mercurius to the //lumen naturae// , the source of mystical knowledge second only to the holy revelation of the Scriptures."\\ <fc red><sup>9</sup></fc> <sub> //[[books_and_literature:hermetic_museum|Museum Hermeticum]]// "Aquarium Sapientum" p.84 <fc green>(this is p84 in the Latin copy.  It is {{:aker:books_and_literature:hermetic_museum:musaeum_hermeticum_vol_i.pdf|p77}} in this english copies)</fc> </sub>\\ <fc green>This reference by Jung is not accurate.  The text - according to the english copy I have - is talking of the philosophers stone, not mercury per se.  This is important therefore, particularly when Jung makes reference to the //lumen naturae// .  Perhaps there are other references to mercury related to the //lumen naturae// , but this is not it.\\ Update: cf. §267 below, where an alchemical text clearly relates Mercurius to the 'light of nature'.</fc>
 §257 "The mercurial fire is found in the "center of the earth," or dragon's belly, in fluid form."
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 §267 "Mercurius, following the tradition of Hermes, is many-sided, changeable, and deceitful. ... He is //duplex// <fc red><sup>3</sup></fc> and his main characteristic is duplicity.  It is said of him that he "runs round the earth and enjoys equally the company of the good and the wicked."<fc red><sup>4</sup></fc>  He is "two dragons,"<fc red><sup>5</sup></fc> the "twin,"<fc red><sup>6</sup></fc> made of "two natures"<fc red><sup>7</sup></fc> or "two substances."<fc red><sup>8</sup></fc>"
-§267 "He is the "giant of twofold substance," in explanation of which the text<fc red><sup>9</sup></fc> cites the twenty-sixth chapter of Matthew, where the sacrament of the Last Supper is instituted.  The Christ analogy is thus made plain.\\ <fc red><sup>9</sup></fc><sub>"Aquarium Sap.,"  //[[aker:books_and_literature:hermetic_museum|Museum Hermeticum]]// p. 111. [Cf. infra, §384] </sub>\\ <fc green>Again, I'm not convinced of this reference, in the english translation I have of the //[[aker:books_and_literature:hermetic_museum|Museum Hermeticum p100]]// seem to be the section under reference (search for Matthew xxvi) ...I see the twofold nature of Mercury, but not the reference to Christ directly.  Rather Christ is related to the Philosophers Stone...not Mercury, unless I'm not understanding it correctly...which may well be the case.   For e.g. the english text says "Again, as the physical and earthly water-Stone of the Sages has, on account of its unsearchable excellence, //been called by a great variety of names// by the multitude of philosophers, so the Heavenly Light, the one Noumen and Illuminant, whose riches and glory are past finding out, is designated in Holy Scripture by //a large number of titles// ." So it seems there is naming going on of both the Philosophers Stone, and Mercury perhaps?...also, interestingly in the text, in the naming, the Stone is called "the double and living mercury which has in itself the heavenly spirit - the cure for all unsound and imperfect metals - the everlasting light - the panacea for all diseases - the glorious Phoenix - the most precious of treasures - the chief good of Nature - the universal triune Stone", and a naming for Mercurius is "Chief Good of the Universe".  I think I'm going to put this down to confusing Alchemical texts.  The alchemical text clearly relates Christ to the Philosophers Stone (see my annotations in the Alchemical text)\\ Update: cf. §270 below, where Jung talks of Mercurius in  'his form as the lapis.' ...so a clear reference to the analogous view of Mercurius and the Philosophers Stone (I'm assuming Lapis = Philosophers Stone).</fc>
+§267 "He is the "giant of twofold substance," in explanation of which the text<fc red><sup>9</sup></fc> cites the twenty-sixth chapter of Matthew, where the sacrament of the Last Supper is instituted.  The Christ analogy is thus made plain.\\ <fc red><sup>9</sup></fc><sub>"Aquarium Sap.,"  //[[books_and_literature:hermetic_museum|Museum Hermeticum]]// p. 111. [Cf. infra, §384] </sub>\\ <fc green>Again, I'm not convinced of this reference, in the english translation I have of the //[[books_and_literature:hermetic_museum|Museum Hermeticum p100]]// seem to be the section under reference (search for Matthew xxvi) ...I see the twofold nature of Mercury, but not the reference to Christ directly.  Rather Christ is related to the Philosophers Stone...not Mercury, unless I'm not understanding it correctly...which may well be the case.   For e.g. the english text says "Again, as the physical and earthly water-Stone of the Sages has, on account of its unsearchable excellence, //been called by a great variety of names// by the multitude of philosophers, so the Heavenly Light, the one Noumen and Illuminant, whose riches and glory are past finding out, is designated in Holy Scripture by //a large number of titles// ." So it seems there is naming going on of both the Philosophers Stone, and Mercury perhaps?...also, interestingly in the text, in the naming, the Stone is called "the double and living mercury which has in itself the heavenly spirit - the cure for all unsound and imperfect metals - the everlasting light - the panacea for all diseases - the glorious Phoenix - the most precious of treasures - the chief good of Nature - the universal triune Stone", and a naming for Mercurius is "Chief Good of the Universe".  I think I'm going to put this down to confusing Alchemical texts.  The alchemical text clearly relates Christ to the Philosophers Stone (see my annotations in the Alchemical text)\\ Update: cf. §270 below, where Jung talks of Mercurius in  'his form as the lapis.' ...so a clear reference to the analogous view of Mercurius and the Philosophers Stone (I'm assuming Lapis = Philosophers Stone).</fc>
 §267 "He is both good and evil. The "Aurelia occulta" gives a graphic description of him:<fc red><sup>16</sup></fc>
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 <fc red><sup>16</sup></fc><sub> //Theatr. Chem.// , IV (1659), pp. 501ff.</sub>\\ <fc green>Here clearly Mercurius is coupled with the light of nature, the //Lumen Naturae// . cf. §256 above. </fc>
-§268 "...where are also the four elements and the //quinta essentia// <fc green>(quintessence, the fifth element)</fc> which they call Heaven."\\ "...he is the "man rising from the river,"<fc red><sup>31</sup></fc> probably a reference to the vision of Ezra.<fc red><sup>32</sup></fc>  In Trismosin's //[[aker:books_and_literature:the_splendor_solis|Splendor Solis]]// <fc green>(cf. [[aker:books_and_literature:transformation_of_the_psyche#plate_i-8_the_ethiopian|Transformation of the Psyche]])</fc> (sixteenth century) there is an illustration of this."<fc red><sup>33</sup></fc> ... "The terms Adam and microcosm <fc green>(in reference to Mercurius)</fc> occur frequently in the texts,<fc red><sup>35</sup></fc> but the Abraham le Juif forgery unblushingly call Mercurius Adam Kadmon.<fc red><sup>36</sup></fc>  As I have discussed this unmistakable continuation of the Gnostic doctrine of the Anthropos elsewhere,<fc red><sup>37</sup></fc> there is no need for me to go more closely now into this aspect of Mercurius.<fc red><sup>38</sup></fc> Nevertheless, I would like to emphasize once again that the Anthropos idea coincides with the psychological concept of the self.  The atman and purusha doctrine as well as alchemy give clear proofs of this."\\ <fc red><sup>33</sup></fc><sub>In //Aureum vellus// (1598), Tract 3: //Splendor Solis// (1920 facsimile). p23, //[[aker:books_and_literature:transformation_of_the_psyche#plate_i-8_the_ethiopian|Pl.VIII]]// </sub>\\ <fc red><sup>36</sup></fc><sub>Eleazar, //Uraltes Chymisches Werck// , p.51. Adam Kadmon is the Primordial Man; cf //[[aker:collected_works:cw14|Mysterium Coniunctionis]]// , ch. V.</sub>\\ <fc red><sup>37</sup></fc><sub>"Paraclesus as a Spiritual Phenomenon," supra, §165ff., and //[[aker:collected_works:cw12|Psychology and Alchemy]]// , index, s.v.</sub>
+§268 "...where are also the four elements and the //quinta essentia// <fc green>(quintessence, the fifth element)</fc> which they call Heaven."\\ "...he is the "man rising from the river,"<fc red><sup>31</sup></fc> probably a reference to the vision of Ezra.<fc red><sup>32</sup></fc>  In Trismosin's //[[books_and_literature:the_splendor_solis|Splendor Solis]]// <fc green>(cf. [[books_and_literature:transformation_of_the_psyche#plate_i-8_the_ethiopian|Transformation of the Psyche]])</fc> (sixteenth century) there is an illustration of this."<fc red><sup>33</sup></fc> ... "The terms Adam and microcosm <fc green>(in reference to Mercurius)</fc> occur frequently in the texts,<fc red><sup>35</sup></fc> but the Abraham le Juif forgery unblushingly call Mercurius Adam Kadmon.<fc red><sup>36</sup></fc>  As I have discussed this unmistakable continuation of the Gnostic doctrine of the Anthropos elsewhere,<fc red><sup>37</sup></fc> there is no need for me to go more closely now into this aspect of Mercurius.<fc red><sup>38</sup></fc> Nevertheless, I would like to emphasize once again that the Anthropos idea coincides with the psychological concept of the self.  The atman and purusha doctrine as well as alchemy give clear proofs of this."\\ <fc red><sup>33</sup></fc><sub>In //Aureum vellus// (1598), Tract 3: //Splendor Solis// (1920 facsimile). p23, //[[books_and_literature:transformation_of_the_psyche#plate_i-8_the_ethiopian|Pl.VIII]]// </sub>\\ <fc red><sup>36</sup></fc><sub>Eleazar, //Uraltes Chymisches Werck// , p.51. Adam Kadmon is the Primordial Man; cf //[[aker:collected_works:cw14|Mysterium Coniunctionis]]// , ch. V.</sub>\\ <fc red><sup>37</sup></fc><sub>"Paraclesus as a Spiritual Phenomenon," supra, §165ff., and //[[collected_works:cw12|Psychology and Alchemy]]// , index, s.v.</sub>
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 [[aker:Religion|Σ]] §271 "From all this one must conclude that Mercurius corresponds not only to Christ, but to the triune divinity in general. The "Aurelia Occulta" calls him " [[wp>azoth|Azoth]] ..."\\
-<fc green>cf. my notes above §267.  Also, the [[aker:books_and_literature:hermetic_museum|Museum Hermeticum]] p78</fc>
+<fc green>cf. my notes above §267.  Also, the [[books_and_literature:hermetic_museum|Museum Hermeticum]] p78</fc>
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 §273 "In the first case quicksilver is simply the planet Mercury as it appears in the earth (just as gold is imply the sun in the earth); in the second, the "spirit" of quicksilver is identical with the planetary spirit.  Both spirits individually, or the two as one spirit, were personified and called upon for aid or magically conjured into service as a //paredros// or "familiar"."\\ <fc green>Would the latter be 'sophic mercury' then? ...and the quicksilver in the earth, the metal, or physical element.</fc>\\ "... He plays the same role in the remarkable dream-vision recorded in "Aurelia occulta," where he appears as the Anthropos with a crown of stars.<fc red><sup>6</sup></fc>  As the little star near the sun, he is the child of sun and moon.<fc red><sup>7</sup></fc> ... "Because of his half-feminine nature, Mercurius is often identified with the moon<fc red><sup>10</sup></fc> and Venus.<fc red><sup>11</sup></fc>"\\ <fc red><sup>6</sup></fc><sub> //Theatr. Chem// , IV (1659), p.510 [Supra, par. 106] He corresponds to the //stella semptemplex// <fc green>(septemplicis  from semptemplex = 'seven plated', of seven layers.)</fc> which appears at the end of the work. "...cook, until the seven-fold star appears, running about through the sphere" (ibid., p.508). Cf. the early Christian idea of Christ as the leader of the "round dance" of the stars. ("Transformation Symbolism in the Mass," pp.273ff.)</sub>\\ <fc red><sup>7</sup></fc><sub>"Tabula smaragdina"</sub>
-<fc green>Definitely check out §106 above for the reference to the dream.  Also, cf. the [[aker:books_and_literature:the_splendor_solis|Splendor Solis]], in [[aker:books_and_literature:transformation_of_the_psyche|Transformation of the Psyche]], [[aker:books_and_literature:transformation_of_the_psyche#plate_i-3_the_inner_quest|Plate III]]</fc>
+<fc green>Definitely check out §106 above for the reference to the dream.  Also, cf. the [[books_and_literature:the_splendor_solis|Splendor Solis]], in [[books_and_literature:transformation_of_the_psyche|Transformation of the Psyche]], [[books_and_literature:transformation_of_the_psyche#plate_i-3_the_inner_quest|Plate III]]</fc>
 §274 "But the most important of all for an interpretation of Mercurius is his relation to Saturn.  Mercurius //senex// is identical with Saturn, and to the earlier alchemists especially, it is not quicksilver, but the lead associated with Saturn, which usually represents the prima materia. ...quicksilver is identical with the "water of the moon and of Saturn." ...Saturn says: "My spirit is the water that loosens the rigid limbs of my brothers."  This refers to the "eternal water" which is just what Mercurius is. ...Mercurius is the "salt of Saturn," or Saturn is simply Mercurius.  ... Like Mercurius, Saturn is hermaphroditic. Saturn is "an old man on a mountain, and in him the natures are bound with their complement [i.e., the four elements], and all this is in Saturn."  The same is said of Mercurius.  Saturn is the father and origin of Mercurius, therefore the latter is called "Saturn's child.""
@@ Line 347: / Line 347: @@
 [[aker:Religion|Σ]] §275 "One of the manifestations of Mercurius in the alchemical process of transformation is the lion, now green and now red. ...From ancient times the lion was associated with Saturn. ...Khunrath calls him "the lion of the Catholic tribe," paraphrasing the "lion of the tribe of Judah" - an allegory of Christ.  He calls Saturn "the kion green and red."  In Gnosticism Saturn is the highest archon, the lion-headed Ialdabaoth, meaning "child of chaos."  But in alchemy the child of chaos is Mercurius.<fc red><sup>30</sup></fc>"\\ <fc red><sup>30</sup></fc><sub>For Saturn's day as the last day of creation, see infra, par. 301.</sub>
-§276 "The relation <fc green>[ of Mercurius ]</fc> to and identity with Saturn is important because Saturn is not only a **//maleficus//** but actually the dwelling-place of the devil himself. ...A contemporary marginal note in a seventeenth-century treatise in my possession explains the term sulphur, the masculine principle of Mercuriurs,<fc red><sup>33</sup></fc> as //diabolus// .  If Mercurius is not exactly the Evil One himself, he at least contains him - that is, he is morally neutral, good and evil, or as Khunrath says: "Good with the good, evil with the evil.""\\ <fc red><sup>33</sup></fc><sub>Sulphur is the "fire hidden in Mercurius" (Trevisanus in //Theatr. chem// , I, 1659, p.700). He is identical with Mercurius: "Sulphur is mercurial and Mercurius is sulphureal" (Brevis<fc green>(short)</fc> manuductio <fc green>(guide)</fc>," //Mus. Herm// p. 788 <fc green>(p254 in the English copy //[[aker:books_and_literature:hermetic_museum|Museum Hermeticum]]//)</fc>).</sub>
+§276 "The relation <fc green>[ of Mercurius ]</fc> to and identity with Saturn is important because Saturn is not only a **//maleficus//** but actually the dwelling-place of the devil himself. ...A contemporary marginal note in a seventeenth-century treatise in my possession explains the term sulphur, the masculine principle of Mercuriurs,<fc red><sup>33</sup></fc> as //diabolus// .  If Mercurius is not exactly the Evil One himself, he at least contains him - that is, he is morally neutral, good and evil, or as Khunrath says: "Good with the good, evil with the evil.""\\ <fc red><sup>33</sup></fc><sub>Sulphur is the "fire hidden in Mercurius" (Trevisanus in //Theatr. chem// , I, 1659, p.700). He is identical with Mercurius: "Sulphur is mercurial and Mercurius is sulphureal" (Brevis<fc green>(short)</fc> manuductio <fc green>(guide)</fc>," //Mus. Herm// p. 788 <fc green>(p254 in the English copy //[[books_and_literature:hermetic_museum|Museum Hermeticum]]//)</fc>).</sub>
 §276 "His nature is more exactly defined, however, if one conceives him as a //process// that begins with evil and ends with good. ...<fc green>(the poem is rather entertaining and worth a read)</fc>
@@ Line 360: / Line 360: @@
 §278 "Maier's words might also be a reference to Eros.  And in fact, in Rosencreutz's //Chemical Wedding// , Mercurius does appear in the form of Cupid,<fc red><sup>9</sup></fc> and punishes the adept for his curiosity in visiting the Lady Venus by wounding him in the hand with an arrow.  The arrow is the "dart of passion" ( //telum passionis// ), which is also an attribute of Mercurius."\\ <fc red><sup>9</sup></fc><sub>Also in the form of the boy showing the way and the "age-old son of the mother."</sub>
-§278 "Again, Mercurius represents the "continuous cohabitation"<fc red><sup>15</sup></fc> ..."\\ <fc red><sup>15</sup></fc><sub>For this motif see //[[aker:collected_works:cw5|Symbols of Transformation]]// , pp. 209f.</sub>
+§278 "Again, Mercurius represents the "continuous cohabitation"<fc red><sup>15</sup></fc> ..."\\ <fc red><sup>15</sup></fc><sub>For this motif see //[[collected_works:cw5|Symbols of Transformation]]// , pp. 209f.</sub>
 <fc green>There is a lot in this §278 about the different guises of Mercurius.  There is an interesting footnote, 18 on page. 232, about the 'Dog as Logos' referring to Mercurius. </fc>
@@ Line 397: / Line 397: @@
 <fc green>Jung on comparing the symbol of Mercurius to Christ ... </fc>\\
-[[aker:Religion|Σ]] §289 "This lapis is at most a counterpart or analogy of Christ in the physical world.  its symbolism, like that of Mercurius who constitutes its substance, points, psychologically speaking, to the self, as also does the symbolic figure of Christ.<fc red><sup>6</sup></fc>  In comparrison with the purity and unity of the Christ symbol, Mercurius-lapis is ambiguous, dark, paradoxical, and thoroughly pagan.  **//It therefore represents a part of the psyche which was certainly not moulded by Christianity and can on no account be expressed by the symbol "Christ."//** .  On the contrary, as we have seen, in many ways it points to the devil, who is known at times to disguise himself as an angel of light.  The lapis formulates an aspect of the self which stands apart, **//bound to nature//** and at odds with the Christian spirit."\\ <fc red><sup>6</sup></fc><sub>[Cf. //[[aker:collected_works:cw12|Psychology and Alchemy]]// , ch. 5. "The Lapis-Christ Parallel," and //[[aker:collected_works:cw9ii|Aion]]// , ch. 5. "Christ, a Symbol of the Self." - Editors.]</sub>\\ <fc green>Emphasis mine</fc>
+[[aker:Religion|Σ]] §289 "This lapis is at most a counterpart or analogy of Christ in the physical world.  its symbolism, like that of Mercurius who constitutes its substance, points, psychologically speaking, to the self, as also does the symbolic figure of Christ.<fc red><sup>6</sup></fc>  In comparrison with the purity and unity of the Christ symbol, Mercurius-lapis is ambiguous, dark, paradoxical, and thoroughly pagan.  **//It therefore represents a part of the psyche which was certainly not moulded by Christianity and can on no account be expressed by the symbol "Christ."//** .  On the contrary, as we have seen, in many ways it points to the devil, who is known at times to disguise himself as an angel of light.  The lapis formulates an aspect of the self which stands apart, **//bound to nature//** and at odds with the Christian spirit."\\ <fc red><sup>6</sup></fc><sub>[Cf. //[[collected_works:cw12|Psychology and Alchemy]]// , ch. 5. "The Lapis-Christ Parallel," and //[[collected_works:cw9ii|Aion]]// , ch. 5. "Christ, a Symbol of the Self." - Editors.]</sub>\\ <fc green>Emphasis mine</fc>
 [[aker:Religion|Σ]] §289 "Although I have stressed that the lapis is a symbol embracing the opposites, it should not be thought of as a - so to speak - more complete symbol of the self.  That would be decidedly incorrect, for actually it is an image whose form and content are largely determined by the unconscious.  For this reason it is never found in the texts in finished and well-defined form ..."
@@ Line 446: / Line 446: @@
 == 1. The tree as an archetypal image ==
-§350 "Like all archetypal symbols, the symbol of the tree has undergone a development of meaning in the course of the centuries. ...The psychoid form underlying any archetypal image retains its character at all stages of development, though empirically it is capable of endless variations. \\ ...but the richness and vitality of a symbol are expressed more in its change of meaning.  The aspect of **//meaning//** is therefore essential..."\\ <fc green>Emphasis mine.\\ This is very interesting on a number of levels.  Firstly, the 'development of meaning' that may occur - it makes me think of so many elements and symbols the analytical world assumes to be //more// archetypal if the images or symbols of a dream for e.g. are those of myth and historical legend, like dreaming of a Greek God.  However, the archetype has moved with the centuries no doubt.  This really does need so more thought.\\ Also, Cf [[:aker:collected_works:cw8|CW 8, On the Nature of the Psyche ]].\\ Jung goes on here to discuss the commonest associations to the tree symbol; growth, life, protection, shade, shelter, fruits, source of life, solidity, rootedness...etc.</fc>
+§350 "Like all archetypal symbols, the symbol of the tree has undergone a development of meaning in the course of the centuries. ...The psychoid form underlying any archetypal image retains its character at all stages of development, though empirically it is capable of endless variations. \\ ...but the richness and vitality of a symbol are expressed more in its change of meaning.  The aspect of **//meaning//** is therefore essential..."\\ <fc green>Emphasis mine.\\ This is very interesting on a number of levels.  Firstly, the 'development of meaning' that may occur - it makes me think of so many elements and symbols the analytical world assumes to be //more// archetypal if the images or symbols of a dream for e.g. are those of myth and historical legend, like dreaming of a Greek God.  However, the archetype has moved with the centuries no doubt.  This really does need so more thought.\\ Also, Cf [[collected_works:cw8|CW 8, On the Nature of the Psyche ]].\\ Jung goes on here to discuss the commonest associations to the tree symbol; growth, life, protection, shade, shelter, fruits, source of life, solidity, rootedness...etc.</fc>
 §352 "An image can be considered archetypal when it can be shown to exist in the records of human history, in identical form and with the same meaning." \\ <fc green>Some interesting points here on Archetypal images and their 'archetypal creation' as opposed to tradition for e.g. ...and the images universality across human history and culture.  In particular, the need for comparative research into symbols for medical psychology.</fc>
@@ Line 466: / Line 466: @@
 [[aker:Religion|Σ]] §356 "They obviously saw a parallel between thE alchemical process and religious ideas - a parallel which is certainly not immediately perceptible to us.  A bridge between two such very different realms of thought <fc green>[The 'science of alchemy' and the 'mysteries of religion']</fc> can be constructed only when we take into account the factor common to both: the //tertium comparationis// is the psychological element."\\ <fc green>Although I don't disagree with Jung here right off the bat, it is a pretty bold statement bringing once again the psychological element to religion.  Although the text is cunningly worded by Jung as he never really makes the verbose comparison but leaves the reader to assume and find their own particular stance on this vast field of religion and the 'science of alchemy'. </fc>
-[[aker:Religion|Σ]] §357 "No matter what the ideas refer to, they are always organized by the same psychic laws, that is, by the archetypes.  In their way, the alchemists realized this when they insisted on the parallelism between their ideas and religious ones, as when Greverus compares his synthetic process with the Trinity.  The common archetype in this case is the number three. ...\\ The four that are to be united into one refer to the tetrasomia of Greek alchemy, where, corresponding to the planets, they stand for lead, tin, iron, and copper.  Hence in his process of //henosis// (unification or synthesis), as Michael Maier correctly understood it, what Greverus had in mind was not the three basic Paracelsan substances but the ancient tetrasomia, which at the end of his treatise he compares with the "union of persons in the Holy Trinity." ..."\\ <fc green>This makes me think of the alchemical images like, the guy sowing the seeds in image 8 from the [[aker:books_and_literature:the_twelve_keys_of_basil_valentine|Twelve Keys of Valentine]], or the one from [[aker:books_and_literature:viridarium_chymicum|'Viridarium Chymicum' - The Chemical Pleasure-Garden]], page 58, or the discussion in by NICHOLAS FLAMELL in [[aker:books_and_literature:hermetic_museum|Musaeum Hermeticum Vol I]] page 144 where he writes, \\ "The mercury of perfect or imperfect metals is the parent tree, and the grain (of gold) can be nourished with nothing but this mercury."\\ All these in reference to the tree and the seed.\\ Jung's discussion here starts with the tree symbol and its archetypal antecedents.  The overlap between religion and alchemy, and then the discussion of the matter of 3 and 4.  Continuing on...</fc>\\ "For him the triad of sun, moon, and Mercurius was the starting point ... This is the so-called //coniunctio triptativa//  <fc green>[The relationship between the Sun, the Moon, and Mercurius is referred to as coniunctio triptativa]</fc>. But here he is concerned with the //coniunctio tetraptiva// , whereby the four are joined in the "union of persons."" <fc green>[In alchemists' treatises ... when the four elements were united it was called "coniunctio tetraptiva". </fc>
+[[aker:Religion|Σ]] §357 "No matter what the ideas refer to, they are always organized by the same psychic laws, that is, by the archetypes.  In their way, the alchemists realized this when they insisted on the parallelism between their ideas and religious ones, as when Greverus compares his synthetic process with the Trinity.  The common archetype in this case is the number three. ...\\ The four that are to be united into one refer to the tetrasomia of Greek alchemy, where, corresponding to the planets, they stand for lead, tin, iron, and copper.  Hence in his process of //henosis// (unification or synthesis), as Michael Maier correctly understood it, what Greverus had in mind was not the three basic Paracelsan substances but the ancient tetrasomia, which at the end of his treatise he compares with the "union of persons in the Holy Trinity." ..."\\ <fc green>This makes me think of the alchemical images like, the guy sowing the seeds in image 8 from the [[books_and_literature:the_twelve_keys_of_basil_valentine|Twelve Keys of Valentine]], or the one from [[books_and_literature:viridarium_chymicum|'Viridarium Chymicum' - The Chemical Pleasure-Garden]], page 58, or the discussion in by NICHOLAS FLAMELL in [[books_and_literature:hermetic_museum|Musaeum Hermeticum Vol I]] page 144 where he writes, \\ "The mercury of perfect or imperfect metals is the parent tree, and the grain (of gold) can be nourished with nothing but this mercury."\\ All these in reference to the tree and the seed.\\ Jung's discussion here starts with the tree symbol and its archetypal antecedents.  The overlap between religion and alchemy, and then the discussion of the matter of 3 and 4.  Continuing on...</fc>\\ "For him the triad of sun, moon, and Mercurius was the starting point ... This is the so-called //coniunctio triptativa//  <fc green>[The relationship between the Sun, the Moon, and Mercurius is referred to as coniunctio triptativa]</fc>. But here he is concerned with the //coniunctio tetraptiva// , whereby the four are joined in the "union of persons."" <fc green>[In alchemists' treatises ... when the four elements were united it was called "coniunctio tetraptiva". </fc>
 [[#top|back to top]]
@@ Line 477: / Line 477: @@
 <fc green>See footnote 5, §359, p.279.  There is an interesting discussion of the grape and the vine. </fc>\\
-<fc red><sup>5</sup></fc><sub> //Vitis// <fc green>[Latin for 'Vine']</fc> was the name given to the philosophical tree in late antiquity, and the opus was called the "vintage" ( //vindemia// ). <fc green>[L. vindemia "a gathering of grapes, yield of grapes," from comb. form of vinum "wine" + stem of demere "take off" (from de- "from, away from" + emere "to take;" )]</fc>  Cf. Hoghelande in //Theatr. chem// ., I (1659), p. 180: "Man's blood and the red juice of the grape is our fire."  //Uvae Hermetis// = "philosophical water" <fc green>[Uvae = a grape, berry of the vine]</fc> [[AlchemyLexicon|(Ruland, //Lexicon// ,p. 325).]]  //Vinum// is a frequent synonym for the //aqua permanens// . ...</sub>
+<fc red><sup>5</sup></fc><sub> //Vitis// <fc green>[Latin for 'Vine']</fc> was the name given to the philosophical tree in late antiquity, and the opus was called the "vintage" ( //vindemia// ). <fc green>[L. vindemia "a gathering of grapes, yield of grapes," from comb. form of vinum "wine" + stem of demere "take off" (from de- "from, away from" + emere "to take;" )]</fc>  Cf. Hoghelande in //Theatr. chem// ., I (1659), p. 180: "Man's blood and the red juice of the grape is our fire."  //Uvae Hermetis// = "philosophical water" <fc green>[Uvae = a grape, berry of the vine]</fc> [[aker:collected_works:alchemylexicon|(Ruland, //Lexicon// ,p. 325).]]  //Vinum// is a frequent synonym for the //aqua permanens// . ...</sub>
 §360 "The four forms of Hermes in Egyptian Hellenism are clearly derived from the [[wp>Horus|four sons of Horus]]."\\ <fc green>Jung is talking here in the context of the 'fourfold Mercurius' and is bringing the Hellenistic Hermes into things :)  He continues to talk of the sons of Horus and how they came to replaced the old gods of the four quarters of heaven.  Further...</fc>\\ "The quaternity is in fact a //leitmotiv//in the ritual for the dead: ...  Horus begot his sons with his mother Isis.  The incest motif, which was continued in Christian tradition and extended into late medieval alchemy, thus begins far back in Egyptian antiquity."\\ <fc green>The four sons are often shown with (from wikipedia):\\ - Duamutef, the jackal-headed god representing the east, whose jar contained the stomach and was protected by the goddess Neith\\ - Hapi, the baboon-headed god representing the north, whose jar contained the lungs and was protected by the goddess Nephthys\\ - Imseti, the human-headed god representing the south, whose jar contained the liver and was protected by the goddess Isis\\ - Qebehsenuef, the falcon-headed god representing the west, whose jar contained the intestines and was protected by the goddess Selket.\\ Notice the one quarter human, and three quarters animal.  Also, the human part is protected by the goddess Isis, their mother and their fathers mother (the incest motif mentioned)</fc>
@@ Line 486: / Line 486: @@
 §363 "As attributes of God and also symbols in their own right, the quaternity and the cross signify wholeness."
-§364 "In the spontaneous symbolism of the unconscious the cross as quaternity refers to the self, to man's wholeness.<fc red><sup>19</sup></fc>  The sign of the cross is thus an indicaiton of the healing effect of wholeness, or of becoming whole."\\ <fc red><sup>19</sup></fc><sub>Cf. [[aker:collected_works:cw9i#concerning_mandala_symbolism_627_-_718|"Concerning Mandala Symbolism"]] [[aker:collected_works:cw9i|CW9i]]</sub>
+§364 "In the spontaneous symbolism of the unconscious the cross as quaternity refers to the self, to man's wholeness.<fc red><sup>19</sup></fc>  The sign of the cross is thus an indicaiton of the healing effect of wholeness, or of becoming whole."\\ <fc red><sup>19</sup></fc><sub>Cf. [[collected_works:cw9i#concerning_mandala_symbolism_627_-_718|"Concerning Mandala Symbolism"]] [[collected_works:cw9i|CW9i]]</sub>
-[[aker:Religion|Σ]] §366 "The four gospels are as it were the pillars of Christ's throne, and in the Middle Ages the [[wp>tetramorph|tetramorph]] became the riding animal of the Church. But it was Gnostic speculation in particular that appropriated the quaternity. ... I would only draw attention to the synonymity of Christ, Logos, and [[wp>Hermes|Hermes]],<fc red><sup>21</sup></fc>"\\ <fc red><sup>21</sup></fc><sub>[And **Adamas** : cf //[[aker:collected_works:cw9ii|Aion]]// , pp. 208f. - Editors] Hippolytus, //Elenchos//, V, 7, 29ff.</sub>
+[[aker:Religion|Σ]] §366 "The four gospels are as it were the pillars of Christ's throne, and in the Middle Ages the [[wp>tetramorph|tetramorph]] became the riding animal of the Church. But it was Gnostic speculation in particular that appropriated the quaternity. ... I would only draw attention to the synonymity of Christ, Logos, and [[wp>Hermes|Hermes]],<fc red><sup>21</sup></fc>"\\ <fc red><sup>21</sup></fc><sub>[And **Adamas** : cf //[[collected_works:cw9ii|Aion]]// , pp. 208f. - Editors] Hippolytus, //Elenchos//, V, 7, 29ff.</sub>
 §367 "The alchemical tetrasomia and its reduction to unity therefore have a long prehistory which reaches back far beyond the Pythaorean tetraktys into Egyptian antiquity.  From all this we can see without difficulty that we are confronted with the archetype of a //totality image divided into four// .  The resultant conceptions are always of a central nature, characterise divine figures, **and carry over those qualities to the arcane substances of alchemy** ."\\ <fc green>This last sentence is interesting to me in that it reiterates the manifestation of the unconscious templates on to the physical matter we engage with - unconsciously.  Hence why alchemy can be so valuable.  As Jung says in the next paragraph, 'spontaneous psychic products.'</fc>
@@ Line 498: / Line 498: @@
 §370 "On of the commonest and most important of the arcana is the //aqua permanens// ..."
-§371 "With regard to the central significance of the //aqua permanens// I must refer the reader to my earlier writings.<fc red><sup>2</sup></fc>  The "water" is just as much the arcanum of alchemy as are Mercurius, the lapis, the //filius philosophorum// , etc.  Like them it is a totality image, ...It is the  "silver water" (= //hydrargyrum// ), but **not** the 'ever-moving water,' i.e., ordinary quicksilver which in Latin alchemy was called //Mercurius crudus// as distinct from //Mercurius non vulgi// .  In Zosimos the quicksilver is a (spirit).<fc red><sup>3</sup></fc>"\\ <fc red><sup>2</sup></fc><sub> //[[aker:collected_works:cw12|Psychology and Alchemy]]// , pars. 336f.</sub>\\ <fc red><sup>3</sup></fc><sub>Berthelot, //Alch. grecs// , III, vi, 5. Cf supra, "The Spirit Mercurius," pars 264f.</sub>
+§371 "With regard to the central significance of the //aqua permanens// I must refer the reader to my earlier writings.<fc red><sup>2</sup></fc>  The "water" is just as much the arcanum of alchemy as are Mercurius, the lapis, the //filius philosophorum// , etc.  Like them it is a totality image, ...It is the  "silver water" (= //hydrargyrum// ), but **not** the 'ever-moving water,' i.e., ordinary quicksilver which in Latin alchemy was called //Mercurius crudus// as distinct from //Mercurius non vulgi// .  In Zosimos the quicksilver is a (spirit).<fc red><sup>3</sup></fc>"\\ <fc red><sup>2</sup></fc><sub> //[[collected_works:cw12|Psychology and Alchemy]]// , pars. 336f.</sub>\\ <fc red><sup>3</sup></fc><sub>Berthelot, //Alch. grecs// , III, vi, 5. Cf supra, "The Spirit Mercurius," pars 264f.</sub>
 §372 "Zosimos's "whole" is a microcosm, a reflection of the universe in the smallest particle of matter, and is therefore found in everything organic and inorganic.  Because the microcosm is identical with the macrocosm, it attracts the latter and thus brings about a kind of [[wp>apocatastasis|apocatastasis]], a restoration of all individua to the original wholeness. Thus "every grain becomes wheat, and all metal gold," as [[wp>Meister Eckhart|Meister Eckhart]] says; and the little, single individual becomes the "great mand," the homo maximus or Anthropos, i.e., the self. The moral equivalent of the physical transmutation into gold is //self-knowledge//, which is a re-remembering of the //homo totus//.<fc red><sup>4</sup></fc>"\\
-<fc red><sup>4</sup></fc><sub>Cf. //[[aker:collected_works:cw9ii|Aion]]// , pp. 162ff.</sub>\\
+<fc red><sup>4</sup></fc><sub>Cf. //[[collected_works:cw9ii|Aion]]// , pp. 162ff.</sub>\\
 <fc green> //homo totus// = a symbol of the Self\\ "Complete is something more than the simple sum of its parts ". //Plato// \\  Homo totus - latin. - People a holistic, in unity with nature and the cosmos. Homo = man, totus = whole, entire</fc>
@@ Line 513: / Line 513: @@
 == 5. The Nature and origin of the philosophical tree ==
-§374 "In my book //[[aker:collected_works:cw12|Psychology and Alchemy]]// I devoted a special chapter<fc red><sup>1</sup></fc> to the projection of psychic contents (hallucinations, vision, etc.) and therefore need not dwell here on the spontaneous production of the tree symbol among the alchemists.  Suffice to say that the adept saw branches and twigs<fc red><sup>2</sup></fc> in the retort, where his tree grew and blossomed.<fc red><sup>3</sup></fc> ...It was called oak,<fc red><sup>7</sup></fc> vine,<fc red><sup>8</sup></fc> [[wp>myrtle|myrtle]].<fc red><sup>9</sup></fc> ... It <fc green>(the philosophical tree)</fc>has seven branches.<fc red><sup>12</sup></fc>"\\ <fc red><sup>1</sup></fc><sub>Pars. 342</sub>\\ <fc red><sup>12</sup></fc><sub>"Galen speaks of the Philosophical tree, which has seven branches" ( //Art. aurif// ., I, p. 222).</sub>
+§374 "In my book //[[collected_works:cw12|Psychology and Alchemy]]// I devoted a special chapter<fc red><sup>1</sup></fc> to the projection of psychic contents (hallucinations, vision, etc.) and therefore need not dwell here on the spontaneous production of the tree symbol among the alchemists.  Suffice to say that the adept saw branches and twigs<fc red><sup>2</sup></fc> in the retort, where his tree grew and blossomed.<fc red><sup>3</sup></fc> ...It was called oak,<fc red><sup>7</sup></fc> vine,<fc red><sup>8</sup></fc> [[wp>myrtle|myrtle]].<fc red><sup>9</sup></fc> ... It <fc green>(the philosophical tree)</fc>has seven branches.<fc red><sup>12</sup></fc>"\\ <fc red><sup>1</sup></fc><sub>Pars. 342</sub>\\ <fc red><sup>12</sup></fc><sub>"Galen speaks of the Philosophical tree, which has seven branches" ( //Art. aurif// ., I, p. 222).</sub>
 <fc green>Jung goes on here to quote [[wp>Gerard Dorn|Gerard Dorn]].  This leads to a brief mention of the conflict between nominalism and realism.  Worth noting that Dorn's work, the //Speculativa Philosophia// was included in Vol. 1 of //Theatrum Chemicum// , that Jung referenced quite a lot.</fc>
@@ Line 543: / Line 543: @@
 == 7. The Rose-coloured Blood and the Rose ==
-§384 "In the "Aquarium sapientum" the "son of the great world" ( //filius macrocosmi// , the lapis) is correlated with Christ,<fc red><sup>3</sup></fc> who is the //filius microcosmi// , and his blood is the quintessence, the red tincture."\\ <fc red><sup>3</sup></fc><sub> //Mus. herm// ., p. 118: "Christ is compared and united with the earthly stone ...it is an outstanding type and lifelike image of the incarnation of Christ." <fc green>(This reference is the the text //Aquarium Sapientum// in the //[[HermeticMuseum|Museum Hermeticum]]// .  Jung references the latin version.  I'm not entirely sure where in the English version it references then - the //Aquarium Sapientum// treatise is named 'THE SOPHIC HYDROLITH' in the English translation I think.  Reading this text, the message there is the same, but can't be sure of the exact reference.</fc> </sub>
+§384 "In the "Aquarium sapientum" the "son of the great world" ( //filius macrocosmi// , the lapis) is correlated with Christ,<fc red><sup>3</sup></fc> who is the //filius microcosmi// , and his blood is the quintessence, the red tincture."\\ <fc red><sup>3</sup></fc><sub> //Mus. herm// ., p. 118: "Christ is compared and united with the earthly stone ...it is an outstanding type and lifelike image of the incarnation of Christ." <fc green>(This reference is the the text //Aquarium Sapientum// in the //[[aker:collected_works:hermeticmuseum|Museum Hermeticum]]// .  Jung references the latin version.  I'm not entirely sure where in the English version it references then - the //Aquarium Sapientum// treatise is named 'THE SOPHIC HYDROLITH' in the English translation I think.  Reading this text, the message there is the same, but can't be sure of the exact reference.</fc> </sub>
 §385 "it obviously never occurred to the author, <fc green>(of //Aquarium Sapientum// )</fc> as we with our prejudiced view are quick to assume, that he had simply transferred God's attributes to the stone."
@@ Line 558: / Line 558: @@
 [[aker:Religion|Σ]] <fc green>The ongoing discussion here is really interesting.  First, it is important to understand the difference between the Latin\\  //[[http://en.wiktionary.org/wiki/putus|putus]]// : meaning 'pure', unmixed, unadulterated.  (Cf. footnote 5, p. 290)\\  //[[http://en.wiktionary.org/wiki/purus|purus]]// : meaning clear, clean, transparent.</fc>
-[[aker:Religion|Σ]] "Since the stone represents the //homo totus// ,<fc red><sup>19</sup></fc> it is only logical for Dorn to speak of the "putissimus homo" when discussing the arcane substance and its bloody sweat, for that is what it is all about.  //He// <fc green>(As we'll see, it is the //He// still to come, it isn't Christ)</fc> is the arcanum, and the stone and its parallel or **//preconfiguration//** <fc green>(Emphasis mine)</fc> is Christ in the garden of Gethsemane.<fc red><sup>20</sup></fc>  This "most pure" or "most true" man must be no other than what he is, ... he must be entirely man,  ... This man will appear on earth only "in the last days."  **He cannot be Christ, for Christ by his blood has already redeemed the world from the consequences of the Fall** .<fc red><sup>21</sup></fc> \\ Christ may be the "purissimus homo," but he is no "putissiumus."  Though he is man, he is also God, not pure silver but gold as well, <fc green>(See Jung's e.g. earlier in the text of "Argentum putum" = unalloyed silver.  He is not saying here that Christ is like silver in the alchemical symbolism)</fc> and therefore not "putus.""\\ <fc green>This is very interesting - Christ is a **pre** - configuration of and parallel to the stone, but is not the stone so to speak.</fc>\\ <fc red><sup>19</sup></fc><sub>Cf. //[[aker:collected_works:cw12|Psychology and Alchemy]]// , "The Lapis-Christ Parallel," and //[[aker:collected_works:cw9ii|Aion]]// , Ch. 5.</sub>
+[[aker:Religion|Σ]] "Since the stone represents the //homo totus// ,<fc red><sup>19</sup></fc> it is only logical for Dorn to speak of the "putissimus homo" when discussing the arcane substance and its bloody sweat, for that is what it is all about.  //He// <fc green>(As we'll see, it is the //He// still to come, it isn't Christ)</fc> is the arcanum, and the stone and its parallel or **//preconfiguration//** <fc green>(Emphasis mine)</fc> is Christ in the garden of Gethsemane.<fc red><sup>20</sup></fc>  This "most pure" or "most true" man must be no other than what he is, ... he must be entirely man,  ... This man will appear on earth only "in the last days."  **He cannot be Christ, for Christ by his blood has already redeemed the world from the consequences of the Fall** .<fc red><sup>21</sup></fc> \\ Christ may be the "purissimus homo," but he is no "putissiumus."  Though he is man, he is also God, not pure silver but gold as well, <fc green>(See Jung's e.g. earlier in the text of "Argentum putum" = unalloyed silver.  He is not saying here that Christ is like silver in the alchemical symbolism)</fc> and therefore not "putus.""\\ <fc green>This is very interesting - Christ is a **pre** - configuration of and parallel to the stone, but is not the stone so to speak.</fc>\\ <fc red><sup>19</sup></fc><sub>Cf. //[[collected_works:cw12|Psychology and Alchemy]]// , "The Lapis-Christ Parallel," and //[[collected_works:cw9ii|Aion]]// , Ch. 5.</sub>
 [[aker:Religion|Σ]] "...but rather of the alchemical //servator cosmi// (preserver of the cosmos), representing the still unconscious idea of the whole and complete man, who shall bring about what the sacrificial death of Christ has obviously left unfinished, namely the deliverance of the world from evil.  Like Christ he will sweat a redeeming blood, but, as a "vegetabile naturae," it is "rose-coloured" ...a psychic substance, the manifestation of a certain kind of Eros <fc green>(Cf. Mechthild of Magdeburg, §388.  The feminine influence.)</fc> which unifies the individual as well as the multitude in the sign of the rose and makes them whole, and is therefore a panacea and an alexipharmic."
@@ Line 574: / Line 574: @@
 <fc green>Jung continues in this para about the alchemical adept being consumed by the opus and spontaneously being confronted with the contents of the unconscious, and thus</fc> ..."forms of thought emerge in which one can afterwards discover parallels with mythological motifs, including Christian ones; parallels and similarities which perhaps one would never have suspected at first sight. ...Because they were ignorant of the laws of matter, its behaviour did not do anything to contradict their archetypal conception of it."\\ <fc green>I think this is important when one considers how to read alchemy, trying to understand what the alchemists were thinking.  As pointed out, they were ignorant about matter and projected without prejudice their unconscious archetypal onto their work.  This coupled with the lack of psychological framework with which to explain what they were going through (Cf. para 390), it is easy to see how they might be consumed by the unconscious content.</fc>
-[[aker:Religion|Σ]] §394 "In their efforts to fathom the secrets of matter the alchemists had unexpectedly blundered into the unconscious, and thus, without at first being aware of it, they became the discoverers of a process which underlies Christian symbolism among others." \\ <fc green>No wonder the religions were getting angry at Jung when he writes stuff like this, basically attributing Christian symbolism to a product of the unconscious.</fc>\\ ..."It did not take more than a couple of centuries for the more reflective among them to realise what the quest for the stone was actually about.  ...the stone revealed to them its identity with man himself, with a supraordinate factor that could actually be found within him, with Dorn's "quid," which today can be identified without difficulty with the self, as I have shown elsewhere.<fc red><sup>4</sup></fc>"\\ <fc red><sup>4</sup></fc><sub> //[[aker:collected_works:cw9ii|Aion]]// pp.164f.</sub>
+[[aker:Religion|Σ]] §394 "In their efforts to fathom the secrets of matter the alchemists had unexpectedly blundered into the unconscious, and thus, without at first being aware of it, they became the discoverers of a process which underlies Christian symbolism among others." \\ <fc green>No wonder the religions were getting angry at Jung when he writes stuff like this, basically attributing Christian symbolism to a product of the unconscious.</fc>\\ ..."It did not take more than a couple of centuries for the more reflective among them to realise what the quest for the stone was actually about.  ...the stone revealed to them its identity with man himself, with a supraordinate factor that could actually be found within him, with Dorn's "quid," which today can be identified without difficulty with the self, as I have shown elsewhere.<fc red><sup>4</sup></fc>"\\ <fc red><sup>4</sup></fc><sub> //[[collected_works:cw9ii|Aion]]// pp.164f.</sub>
 §395 <fc green>Interesting discussion here of the withdrawal of projection from matter towards metaphysics and more personal projections:</fc>\\ "Only in the following centuries, with the growth of natural science, was the projection withdrawn from matter and entirely abolished together with the psyche.  This development of consciousness has still not reached its end. ...Projection is now confined to personal and social relationships, to political Utopias and suchlike."\\ <fc green>Projections are now too, put into 'metaphysics'.  There is an interesting statement here by Jung about the projected content not being understood entirely in its time, or rather, the actual meaning was not clear,</fc> "but one which only the future could formulate."\\ "Whenever we have to do with mythologems it is advisable to assume that they mean more than what they appear to say.  Just as dreams do not conceal something already known, or express it under a disguise, but try rather to formulate an as yet unconscious fact as clearly as possible, so myths and alchemical symbols are not [[wp>euhemeristic|euhemeristic]] allegories that hide artificial secrets. ... \\ By becoming conscious, the individual is threatened more and more with isolation, which is nevertheless the //sine qua non// of conscious differentiation."
@@ Line 589: / Line 589: @@
 <fc green>From here I think we head into a roller-coaster ride of all the various intimations and impressions and symbols around the tree...and I'm sure there are many!</fc>
-§398 "Sometimes the prototype is the tree of paradise, hung not with apples but with sun-and-moon fruit, like the trees in the treatise Michael Maier in the [[aker:books_and_literature:hermetic_museum|Musaeum hermeticum]],<fc red><sup>1</sup></fc> or else it is a sort of Christmas tree, adorned with the seven planets and surrounded by allegories of the seven phases of the alchemical process."\\ <fc red><sup>1</sup></fc><sub>P. 702. Cf. "Symbolum Saturni," in Mylius, //Philosophia Reformata// <fc green>[To be found in Theatrum Chemicum, Vol 3, p457]</fc> , p.313: " ... </sub>\\ <fc green> An example of this image can be found in [[aker:books_and_literature:hermetic_museum|Musaeum hermeticum]] Vol II, p199 as copied here : //A subtle allegory concerning the secrets of alchemy very useful to possess and pleasant to read// . By Michael Maier</fc>
+§398 "Sometimes the prototype is the tree of paradise, hung not with apples but with sun-and-moon fruit, like the trees in the treatise Michael Maier in the [[books_and_literature:hermetic_museum|Musaeum hermeticum]],<fc red><sup>1</sup></fc> or else it is a sort of Christmas tree, adorned with the seven planets and surrounded by allegories of the seven phases of the alchemical process."\\ <fc red><sup>1</sup></fc><sub>P. 702. Cf. "Symbolum Saturni," in Mylius, //Philosophia Reformata// <fc green>[To be found in Theatrum Chemicum, Vol 3, p457]</fc> , p.313: " ... </sub>\\ <fc green> An example of this image can be found in [[books_and_literature:hermetic_museum|Musaeum hermeticum]] Vol II, p199 as copied here : //A subtle allegory concerning the secrets of alchemy very useful to possess and pleasant to read// . By Michael Maier</fc>
 {{:aker:books_and_literature:hermetic_museum:musaeum_hermeticum_vol_2:image004.png?400|}}
@@ Line 599: / Line 599: @@
 {{:aker:books_and_literature:hermetic_museum:musaeum_hermeticum_latin_p702.png?600|}}
-<fc green>Then Jung changes reference having referred to the above image and now is speaking of this image, p202 [[aker:books_and_literature:hermetic_museum|Musaeum hermeticum]] Latin version, or p166 Vol I English version.  Also to be found in Mylius, //Philosophia Reformata// which is in Theatrum Chemicum but I can't find it there.</fc>\\
+<fc green>Then Jung changes reference having referred to the above image and now is speaking of this image, p202 [[books_and_literature:hermetic_museum|Musaeum hermeticum]] Latin version, or p166 Vol I English version.  Also to be found in Mylius, //Philosophia Reformata// which is in Theatrum Chemicum but I can't find it there.</fc>\\
 {{:aker:books_and_literature:hermetic_museum:musaeum_hermeticum_latin_p201.png?600|}}
 "Standing beneath the tree is not Adam and Eve but Hermes Trismegistus as an old man and the adept as a youth.  Behind Hermes Trismegistus is King Sol sitting on a lion accompanied by a fire-spitting dragon, and behind the adept is the moon goddess Diana sitting on a whale accompanied by an eagle.<fc red><sup>2</sup></fc>"\\
-<fc red><sup>2</sup></fc><sub>// [[aker:collected_works:cw12|Psychology and Alchemy]]//  Fig. 188. </sub>
+<fc red><sup>2</sup></fc><sub>// [[collected_works:cw12|Psychology and Alchemy]]//  Fig. 188. </sub>
-<fc green>Cf [[aker:books_and_literature:prelude_to_chemistry#the_emblems_of_johann_daniel_mylius|Prelude to Chemistry - The Emblems of Johann Daniel Mylius]] for some more info on Mylius.\\  The [[aker:books_and_literature:viridarium_chymicum|Viridarium Chymicum - The Chemical Pleasure Garden]] has many of Mylius images from his //Philosophia Reformata// </fc>
+<fc green>Cf [[books_and_literature:prelude_to_chemistry#the_emblems_of_johann_daniel_mylius|Prelude to Chemistry - The Emblems of Johann Daniel Mylius]] for some more info on Mylius.\\  The [[books_and_literature:viridarium_chymicum|Viridarium Chymicum - The Chemical Pleasure Garden]] has many of Mylius images from his //Philosophia Reformata// </fc>
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@@ Line 612: / Line 612: @@
 <fc green> The motif ascent and descent of the tree </fc>
-§399 "In the //[[aker:books_and_literature:ripley_scrowle|Ripley Scrowle]]// <fc red><sup>4</sup></fc> the serpent of paradise dwells in the top of the tree in the shape of Melusina - "desinit in [anguem] mulier formosa superne."<fc red><sup>5</sup></fc>  This is combined with a motif that is not in the least Biblical but is primitive and shamanistic ...\\  In medieval Christianity the shamanistic anima was transformed into Lilith,<fc red><sup>6</sup></fc> who according to tradition was the serpent of paradise and Adam's first wife, with whom he begot a horde of demons."
+§399 "In the //[[books_and_literature:ripley_scrowle|Ripley Scrowle]]// <fc red><sup>4</sup></fc> the serpent of paradise dwells in the top of the tree in the shape of Melusina - "desinit in [anguem] mulier formosa superne."<fc red><sup>5</sup></fc>  This is combined with a motif that is not in the least Biblical but is primitive and shamanistic ...\\  In medieval Christianity the shamanistic anima was transformed into Lilith,<fc red><sup>6</sup></fc> who according to tradition was the serpent of paradise and Adam's first wife, with whom he begot a horde of demons."
 <fc green>Cf. the painting 'The fall' by Hugo Van Der Goes c.1475 showing Melusina in the garden of Eden with Adam and Eve.</fc>\\
@@ Line 670: / Line 670: @@
 §413 "In Hindu literature the tree grows from above downwards, whereas in alchemy (at least according to the pictures) it grows from below upwards.  In East and West alike, the tree symbolises a living process as well as a process of enlightenment, which, though it may be grasped by the intellect, should not be confused with it."
-§414 "It is clear from this that the life of the tree represents the opus, which as we know coincides with the seasons.<fc red><sup>22</sup></fc>  The fact that the fruits appear in the spring and the flowers in the autumn may be connected with the motif of reversal (arbor inversa!) and the //opus contra naturam// .\\ <fc red><sup>22</sup></fc><sub>The opus begins in the spring, when the conditions are most favourable (cf. "Paracelsus as a Spiritual Phenomenon," supra, pars. 190ff.) and the "element of the stone is most abundant" (Ventura, //Theartr. chem// ., II, 1659, p.253).  The relation of the opus to the zodiac is shown in //[[aker:collected_works:cw12|Psychology and Alchemy]]// , Fig. 92.</sub>
+§414 "It is clear from this that the life of the tree represents the opus, which as we know coincides with the seasons.<fc red><sup>22</sup></fc>  The fact that the fruits appear in the spring and the flowers in the autumn may be connected with the motif of reversal (arbor inversa!) and the //opus contra naturam// .\\ <fc red><sup>22</sup></fc><sub>The opus begins in the spring, when the conditions are most favourable (cf. "Paracelsus as a Spiritual Phenomenon," supra, pars. 190ff.) and the "element of the stone is most abundant" (Ventura, //Theartr. chem// ., II, 1659, p.253).  The relation of the opus to the zodiac is shown in //[[collected_works:cw12|Psychology and Alchemy]]// , Fig. 92.</sub>
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@@ Line 680: / Line 680: @@
 §416 "The snake, too, with obvious reference to the Bible story, is connected with the tree, first of all in a general way since it is properly speaking the mercurial serpent which, as the chthonic //spiritus vegetativus// , rises from the roots into the branches, and then more specifically because it represents the tree-numen and appears as Melusina.<fc red><sup>3</sup></fc> ...\\ <fc green>There is some more interesting text here about the uroboros, Christ identified with the dragons head and the tail with the devil or Antichrist:</fc>\\ According to our text the whole of the dragon's body is absorbed by the head, so that the devil is integrated with Christ. ... "The whole body obeys the head, and the head hates the body, and slays it beginning from the tail, gnawing it with its teeth, until the whole body enters into the head and remains there for ever."<fc red><sup>5</sup></fc>"
-§417 "Lightening in alchemy, as in Jakob Böhme, signifies sudden rapture and illumination.<fc red><sup>8</sup></fc>"\\ <fc red><sup>22</sup></fc><sub>Cf. [[aker:collected_works:cw9i|"A Study in the Process of Individuation,"]] pp. 295ff.</sub>
+§417 "Lightening in alchemy, as in Jakob Böhme, signifies sudden rapture and illumination.<fc red><sup>8</sup></fc>"\\ <fc red><sup>22</sup></fc><sub>Cf. [[collected_works:cw9i|"A Study in the Process of Individuation,"]] pp. 295ff.</sub>
 **//The stork bird//** \\
@@ Line 696: / Line 696: @@
 <fc green>An interesting comment here about the gnosis of Justin, and the motherly angels = Naas. </fc>
-§420 "The picture in //[[aker:books_and_literature:reusner_pandora|Pandora]]// <fc green>(woodcut 1)</fc>, where the tree trunk is a woman's body, refers to Mercurius in his feminine role of wisdom, who in his masculine aspect is symbolised by the figure of Mercurius Senex or Hermes Trismegistus."
+§420 "The picture in //[[books_and_literature:reusner_pandora|Pandora]]// <fc green>(woodcut 1)</fc>, where the tree trunk is a woman's body, refers to Mercurius in his feminine role of wisdom, who in his masculine aspect is symbolised by the figure of Mercurius Senex or Hermes Trismegistus."
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@@ Line 708: / Line 708: @@
 **//The motif of the hostile stone//** \\
-§426 "This motif of the hostile stone is formulated in the "Allegoriae spientum" as follows: "Unless they stone shall be an enemy, thou wilt not attain to the desire."<fc red><sup>6</sup></fc>  This enemy appears in alchemy in the guise of the poisonous or fire-spitting dragon and also as the lion.  The lion's paws must be cut off,<fc red><sup>7</sup></fc> and the dragon must be killed, or else it kills or devours itself on the principle of Democritus: **//"Nature rejoices in nature, nature rules over nature, and nature conquers nature."//** <fc red><sup>8</sup></fc>"\\ <fc red><sup>7</sup></fc><sub>See illustration in Reusner's //[[aker:books_and_literature:reusner_pandora|Pandora]]//, p.227. Also //[[aker:collected_works:cw12|Psychology and Alchemy]]// , Fig. 4.</sub>\\ <fc green>Emphasis mine</fc>
+§426 "This motif of the hostile stone is formulated in the "Allegoriae spientum" as follows: "Unless they stone shall be an enemy, thou wilt not attain to the desire."<fc red><sup>6</sup></fc>  This enemy appears in alchemy in the guise of the poisonous or fire-spitting dragon and also as the lion.  The lion's paws must be cut off,<fc red><sup>7</sup></fc> and the dragon must be killed, or else it kills or devours itself on the principle of Democritus: **//"Nature rejoices in nature, nature rules over nature, and nature conquers nature."//** <fc red><sup>8</sup></fc>"\\ <fc red><sup>7</sup></fc><sub>See illustration in Reusner's //[[books_and_literature:reusner_pandora|Pandora]]//, p.227. Also //[[collected_works:cw12|Psychology and Alchemy]]// , Fig. 4.</sub>\\ <fc green>Emphasis mine</fc>
 {{:aker:books_and_literature:reusner_pandora:5.jpg?600|}}
@@ Line 761: / Line 761: @@
 §452  "According to these Gnostics, it was not the Primordial Man who was cast out as a bait into the darkness, but the feminine figure of Wisdom, Sophia-Achamoth. ..."
-<fc green>Jung quotes from [[wp>Irenaeus|Irenaeus]], a Gnostic writer, who presents the separation of Sophia-Achamoth from the whole, the Pleroma. Here is a copy of the version I have ([[aker:books_and_literature:against_heresies|Against Heresies - Book 1, Ch IV]]) which is similar to that of Jung's...</fc>
+<fc green>Jung quotes from [[wp>Irenaeus|Irenaeus]], a Gnostic writer, who presents the separation of Sophia-Achamoth from the whole, the Pleroma. Here is a copy of the version I have ([[books_and_literature:against_heresies|Against Heresies - Book 1, Ch IV]]) which is similar to that of Jung's...</fc>
 > CHAP. IV.--ACCOUNT GIVEN BY THE HERETICS OF THE FORMATION OF ACHAMOTH; ORIGIN OF THE VISIBLE WORLD FROM HER DISTURBANCES. \\ \\ 1. The following are the transactions which they narrate as having occurred outside of the Pleroma: The enthymesis of that Sophia who dwells above, which they also term Achamoth,(14) being removed from the Pleroma, together with her passion, they relate to have, as a matter of course, become violently excited in those places of darkness and vacuity [to which she had been banished]. For she was excluded from light(15) and the Pleroma, and was without form or figure, like an untimely birth, because she had received nothing(16) [from a male parent]. But the Christ dwelling on high took pity upon her; and having extended himself through and beyond Stauros,(17) he imparted a figure to her, but merely as respected substance, and not so as to convey intelligence.(18) Having effected this, he withdrew his influence, and returned, leaving Achamoth to herself, in order that she, becoming sensible of her suffering as being severed from the Pleroma, might be influenced by the desire of better things, while she possessed in the meantime a kind of odour of immortality left in her by Christ and the Holy Spirit.
@@ Line 769: / Line 769: @@
 <fc green>Jung talks here now of the separation of the anima, Sophia, from the masculine and the desire to rejoin and become whole again. ...worth a read.</fc>\\
-§456 "The one will not darken its radiance, <fc green>(i.e. the light of Christ, the principal of masculine spirituality)</fc> and the other will not give up its gratifying emotions. <fc green>(The suffering of Sophia in her separation from the Pleroma)</fc>  Neither of them notices that their suffering is one and the same and is due to the process of becoming conscious, whereby an original unity is split into two irreconcilable halves.  **//There can be no consciousness without this act of discrimination, nor can the resultant duality be reunified without the extinction of consciousness//** .  But the original wholeness remains a desideratum for which Sophia longs more than does the Gnostic Christ.  It is still the case today that discrimination and differentiation mean more to the rationalistic intellect than wholeness through the union of opposites.  That is why it is the unconscious which produces the symbols of wholeness.<fc red><sup>3</sup></fc>"\\ <fc red><sup>3</sup></fc><sub> //[[aker:collected_works:cw12|Psychology and Alchemy]]// , pars. 122ff., and [[aker:collected_works:cw9i|"A Study in the Process of Individuation,"]]</sub>\\ <fc green>Emphasis mine</fc>
+§456 "The one will not darken its radiance, <fc green>(i.e. the light of Christ, the principal of masculine spirituality)</fc> and the other will not give up its gratifying emotions. <fc green>(The suffering of Sophia in her separation from the Pleroma)</fc>  Neither of them notices that their suffering is one and the same and is due to the process of becoming conscious, whereby an original unity is split into two irreconcilable halves.  **//There can be no consciousness without this act of discrimination, nor can the resultant duality be reunified without the extinction of consciousness//** .  But the original wholeness remains a desideratum for which Sophia longs more than does the Gnostic Christ.  It is still the case today that discrimination and differentiation mean more to the rationalistic intellect than wholeness through the union of opposites.  That is why it is the unconscious which produces the symbols of wholeness.<fc red><sup>3</sup></fc>"\\ <fc red><sup>3</sup></fc><sub> //[[collected_works:cw12|Psychology and Alchemy]]// , pars. 122ff., and [[collected_works:cw9i|"A Study in the Process of Individuation,"]]</sub>\\ <fc green>Emphasis mine</fc>
 <fc green>I like this...</fc> \\