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--- collected_works:cw13 [2017/02/14 04:18] – ↷ Page moved from aker:collected_works:cw13 to collected_works:cw13 janus
+++ collected_works:cw13 [2018/09/19 02:57] – janus
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 §15 "Nonetheless, it was impossible not to feel the clash of opposites, so they sought a way of life in which they would be what the Indians call //nirdvandva//, free of opposites."
-[[aker:Death|Ω]] §41 "He took this being to be the "entelechy" of the Aristotle and the "inner Christ" of the apostle Paul, the "spiritual and substantial individuality engendered within the physical and phenomenal personality, and representing, therefore, the rebirth of the man on a plane transcending the material."
+[[:death|Ω]] §41 "He took this being to be the "entelechy" of the Aristotle and the "inner Christ" of the apostle Paul, the "spiritual and substantial individuality engendered within the physical and phenomenal personality, and representing, therefore, the rebirth of the man on a plane transcending the material."
 §60 "On a low level the animus is an inferior Logos, a caricature of the differentiated masculine mind, just as on a low level the anima is a caricature of the feminine Eros."
@@ Line 16: / Line 16: @@
 §62 "I have defined the anima as a personification of the unconscious in general, and have taken it as a bridge to the unconscious, in other words, as a function of relationship to the unconscious."
-[[aker:Death|Ω]] §68 "Death is psychologically as important as birth, and, like it, is an integral part of life."
+[[:death|Ω]] §68 "Death is psychologically as important as birth, and, like it, is an integral part of life."
-[[aker:Death|Ω]] §68 "As a doctor, I make every effort to strengthen the belief in immortality, especially with the older patients when such questions come threateningly close. For, seen in correct psychological perspective, death is not an end but a goal, and life's inclination towards death begins as soon as the meridian is passed."
+[[:death|Ω]] §68 "As a doctor, I make every effort to strengthen the belief in immortality, especially with the older patients when such questions come threateningly close. For, seen in correct psychological perspective, death is not an end but a goal, and life's inclination towards death begins as soon as the meridian is passed."
-[[aker:Religion|Σ]] §71 "for all religions are therapies for the sorrows and disorders of the soul."
+[[:Religion|Σ]] §71 "for all religions are therapies for the sorrows and disorders of the soul."
-[[aker:Religion|Σ]] §71 "anyone with a more than superficial desire to understand cannot fail to discover that without the most serious application of hte Christian values we have acquired, the new integration can never take place."
+[[:Religion|Σ]] §71 "anyone with a more than superficial desire to understand cannot fail to discover that without the most serious application of hte Christian values we have acquired, the new integration can never take place."
 §73 "One cannot grasp anythin metaphysically, one only can do so psychologically. Therefore I strip things of their metaphysical wrappings in order to make them objects of psychology. In that way I can at least extract something understandable from them and avail myself of it, and I also discover psychological facts and processes that before were veiled in symbols and beyond my comprehension."
@@ Line 32: / Line 32: @@
 <fc green> //Just out of curiosity, notice that he does not say 'in which the ego is "contained"', as he said earlier at the end of §75 "As I see it, the psyche is a world in which the ego is contained." I may be splitting hairs here, but the subtle differences seem to me to leave just enough room for interpretation by the reader as the categorical definition is not there really, as it shouldn't be. The ego is included but not 'contained' in this last explanation, but included in as though it may too be of its own existence and invited to the party so to speak.// </fc>
-[[aker:Death|Ω]] §76, footnote 2 "To a primitive mind, there is nothing disturbing in this odd mixture of the physical and the spiritual, because life and death are by no means the complete opposites they are for us."
+[[:death|Ω]] §76, footnote 2 "To a primitive mind, there is nothing disturbing in this odd mixture of the physical and the spiritual, because life and death are by no means the complete opposites they are for us."
-[[aker:Death|Ω]] §76, footnote 2 "It is characteristic of Western man that he has split apart the physical and the spiritual for the epistemological purposes. But these opposites exist together in the psyche and psychology must recognise this fact. "Psychic" means physical //and// spiritual. The ideas in our text all deal with this "intermediate" world which seems unclear and confused because the concept of psychic reality is not yet current among us, although it expresses life as it actually is."
+[[:death|Ω]] §76, footnote 2 "It is characteristic of Western man that he has split apart the physical and the spiritual for the epistemological purposes. But these opposites exist together in the psyche and psychology must recognise this fact. "Psychic" means physical //and// spiritual. The ideas in our text all deal with this "intermediate" world which seems unclear and confused because the concept of psychic reality is not yet current among us, although it expresses life as it actually is."
-[[aker:Death|Ω]] <fc green> //Jung is talking about metaphysical assertions here in the context of west meets east and the metaphysical language embraced and used by the east in their philosophy. That as a westerner, we are not adept to grasping the metaphysical without firstly understanding the psychological. Only then may the metaphysical concepts, ideas and 'realities' [my words] touch us and become known to us. I find this interesting though in that he relates physical and spiritual with life and death in the primitive mind. I enjoy this as life and death are not different to the psyche, to the unconscious.// </fc>
+[[:death|Ω]] <fc green> //Jung is talking about metaphysical assertions here in the context of west meets east and the metaphysical language embraced and used by the east in their philosophy. That as a westerner, we are not adept to grasping the metaphysical without firstly understanding the psychological. Only then may the metaphysical concepts, ideas and 'realities' [my words] touch us and become known to us. I find this interesting though in that he relates physical and spiritual with life and death in the primitive mind. I enjoy this as life and death are not different to the psyche, to the unconscious.// </fc>
-[[aker:Death|Ω]] §78 "This remarkable experience seems to me a consequence of detachment of consciousness, thanks to which the subjective "I live" becomes the objective "It lives me". This state is felt to be higher than the previous one; it is really like a sort of release from the compulsion and impossible responsibility that are the inevitable results of //participation mystique//."
+[[:death|Ω]] §78 "This remarkable experience seems to me a consequence of detachment of consciousness, thanks to which the subjective "I live" becomes the objective "It lives me". This state is felt to be higher than the previous one; it is really like a sort of release from the compulsion and impossible responsibility that are the inevitable results of //participation mystique//."
-[[aker:Death|Ω]] <fc green> //Jung is talking here of the release of consciousness in the context of a religious experience but to my mind no less valuable or viable rather when your 'church' is say something like extreme sports where a release of consciousness is possible - an ego death. It is handing over to the unconscious in a way, to the objectives of the Self. This is not possible for long periods of time though, in itself it is not possible at all. But, it is an alignment with the Self, a resonance with the objectives of your Self that bring about this imbued experience of conscious release to something more powerful.// </fc>
+[[:death|Ω]] <fc green> //Jung is talking here of the release of consciousness in the context of a religious experience but to my mind no less valuable or viable rather when your 'church' is say something like extreme sports where a release of consciousness is possible - an ego death. It is handing over to the unconscious in a way, to the objectives of the Self. This is not possible for long periods of time though, in itself it is not possible at all. But, it is an alignment with the Self, a resonance with the objectives of your Self that bring about this imbued experience of conscious release to something more powerful.// </fc>
 [[#top|back to top]]
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 §101 "As is clear from the context, the //rotundum// is identical with the //aqua permanens// " [cf para.89 above, and §87 (III,i,4)]
-[[aker:Death|Ω]] §104 "In the divine water, whose dyophysite nature is constantly emphasized, two principles balance one another, active and passive, masculine and feminine, //which constitute the essence of creative power in the eternal cycle of birth and death. This cycle was represented in ancient alchemy by the symbol of the uroboros//..." (italics mine)
+[[:death|Ω]] §104 "In the divine water, whose dyophysite nature is constantly emphasized, two principles balance one another, active and passive, masculine and feminine, //which constitute the essence of creative power in the eternal cycle of birth and death. This cycle was represented in ancient alchemy by the symbol of the uroboros//..." (italics mine)
 §105 "In the divine water, whose dyophysite nature <Greek text here><fc red><sup>60</sup></fc> is constantly emphasised, two principles balance one another, active and passive, masculine and feminine, which constitute the essence of creative power in the eternal cycle of birth and death.<fc red><sup>61</sup></fc> This cycle was represented in ancient alchemy by the symbol of the uroboros, the dragon that bites its own tail.<fc red><sup>62</sup></fc> Self-devouring is the same as self-destruction,<fc red><sup>63</sup></fc> but the union of the dragon's tail and mouth was also thought of as self-fertilisation."\\ <fc red><sup>60</sup></fc> <sub>It shares this quality with Mercurius duplex.</sub>
@@ Line 83: / Line 83: @@
 §125 " **Thanks to the unconscious identity with it, man and cosmos interact** . The following passage, of the utmost importance for the psychology of alchemy, should be understood in this sense: "And as man is composed of the four elements, so also is the stone, and so it is [dug] out of man, and you are its ore, namely by working; and from you it is extracted, namely by division; and in you it remains inseparably, namely through the science."<fc red><sup>11</sup></fc> Not only do things appear personified as human beings, but the macrocosm personifies itself as a man too. 'The whole of nature converges in man as in a centre, and one participates in the other, and man has not unjustly concluded that the material of the philosophical stone may be found everywhere."<fc red><sup>12</sup></fc>"\\ <fc green>Bold emphasis mine. I find this a very good introductory statement about Alchemy and the micro/macro-cosm symbolism used.</fc>
-[[aker:Religion|Σ]] §127 "What unconscious nature was ultimately aiming at when she produced the image of the lapis can be seen most clearly in the notion that it originated in matter and in man, that it was to be found everywhere, and that its fabrication lay at least potentially within man's reach. These qualities all reveal what were felt to be the defects in the Christ image at that time: an air too rarefied for human needs, too great a remoteness, a place left vacant in the human heart. Men felt the absence of the "inner" Christ who belonged to every man. Christ's spirituality was too high and man's naturalness was too low." ... "The lapis may therefore be understood as a symbol of the inner Christ, of God in man. I use the expression "symbol" on purpose, for though the lapis is a parallel of Christ, it is not meant to replace him. On the contrary, in the course of the centuries the alchemists tended more and more to regard the lapis as the culmination of Christ's work of redemption."
+[[:Religion|Σ]] §127 "What unconscious nature was ultimately aiming at when she produced the image of the lapis can be seen most clearly in the notion that it originated in matter and in man, that it was to be found everywhere, and that its fabrication lay at least potentially within man's reach. These qualities all reveal what were felt to be the defects in the Christ image at that time: an air too rarefied for human needs, too great a remoteness, a place left vacant in the human heart. Men felt the absence of the "inner" Christ who belonged to every man. Christ's spirituality was too high and man's naturalness was too low." ... "The lapis may therefore be understood as a symbol of the inner Christ, of God in man. I use the expression "symbol" on purpose, for though the lapis is a parallel of Christ, it is not meant to replace him. On the contrary, in the course of the centuries the alchemists tended more and more to regard the lapis as the culmination of Christ's work of redemption."
-[[aker:Religion|Σ]] §127 "Correctly recognising the spiritual one-sidedness of the Christ image, theological speculation had begun very early to concern itself with Christ's body, that is, with his materiality, and had temporarily solved the problem with the hypothesis of the resurrected body. But because this was only a provisional and therefor not an entirely satisfactory answer, the problem logically presented itself again in the Assumption of the Blessed Virgin, leading first to the dogma of the Immaculate Conception and finally to that of the Assumption." ... "The assumption and coronation of Mary, as depicted in the medieval illustrations, add a fourth, feminine principle to the masculine Trinity. The result is a quaternity, which forms a real and not merely postulated symbol of totality."\\ <fc green>The Assumption of the Virgin Mary was the taking of her body to heaven at the end of her life.</fc>
+[[:Religion|Σ]] §127 "Correctly recognising the spiritual one-sidedness of the Christ image, theological speculation had begun very early to concern itself with Christ's body, that is, with his materiality, and had temporarily solved the problem with the hypothesis of the resurrected body. But because this was only a provisional and therefor not an entirely satisfactory answer, the problem logically presented itself again in the Assumption of the Blessed Virgin, leading first to the dogma of the Immaculate Conception and finally to that of the Assumption." ... "The assumption and coronation of Mary, as depicted in the medieval illustrations, add a fourth, feminine principle to the masculine Trinity. The result is a quaternity, which forms a real and not merely postulated symbol of totality."\\ <fc green>The Assumption of the Virgin Mary was the taking of her body to heaven at the end of her life.</fc>
 §134 "Psychological research has shown that the historical or ethnological symbols are identical with those spontaneously produced by the unconscious, and that the lapis represents the idea of a transcendent totality which coincides with what analytical psychology calls the self."
-[[aker:Death|Ω]] §135 "Since the long sought water, as we have shown, represents a cycle of birth and death, every process that consists of death and rebirth is naturally a symbol of the divine water."
+[[:death|Ω]] §135 "Since the long sought water, as we have shown, represents a cycle of birth and death, every process that consists of death and rebirth is naturally a symbol of the divine water."
-[[aker:Religion|Σ]] §139 "The drama shows how the divine process of change manifests itself to our human understanding and how man experiences it - as punishment, torment,<fc red><sup>1</sup></fc> death, and transfiguration."\\ <fc red><sup>1</sup></fc> <sub>....In medieval alchemy the torturing of the materia was an allegory of Christ's passion ...</sub>
+[[:Religion|Σ]] §139 "The drama shows how the divine process of change manifests itself to our human understanding and how man experiences it - as punishment, torment,<fc red><sup>1</sup></fc> death, and transfiguration."\\ <fc red><sup>1</sup></fc> <sub>....In medieval alchemy the torturing of the materia was an allegory of Christ's passion ...</sub>
-[[aker:Alchemy|Δ]] §140 "The mystical side of alchemy, as distinct from its historical aspect, is essentially a psychological problem.  To all appearances, it is a concretisation, in projected and symbolic form, of the process of individuation."
+[[:alchemy|Δ]] §140 "The mystical side of alchemy, as distinct from its historical aspect, is essentially a psychological problem.  To all appearances, it is a concretisation, in projected and symbolic form, of the process of individuation."
 §141 "...from which it is clearly seen that knowledge of the light in man //must emerge in the first place// from within and cannot be placed there from without..."\\ <fc green>Italics mine</fc>
@@ Line 116: / Line 116: @@
 §156 <fc green>//Jung goes on here about Paracelsus being lost and a little naive in the arts of magic...worth a read, and not worth re-writing the whole paragraph.//</fc>
-[[aker:Alchemy|Δ]] §157 "With the triumph of Christianity under Constantine the old pagan ideas did not vanish but lived on in the strange arcane terminology of philosophical alchemy.  Its chief figure was Hermes or Mercurius, in his dual significance as quicksilver and the world soul, with his companion figures Sol (= gold) and Luna (= silver).  The alchemical operation consisted essentially in separating the prima materia, the so-called chaos, into the active principle, the soul, and the passive principle, the body, which were then reunited in personified form in the //coniunctio// or "chymical marriage."  In other words, the //coniunctio// was allegorised as the hierosgamos, the ritual cohabitation of Sol and Luna.  From this union sprang the //filius sapientiae// or //filius philosophorum//, the transformed Mercurius, who was thought of as hermaphroditic in token of his rounded perfection. [Cf. fig. B2]"\\ <fc green> [[http://www.perseus.tufts.edu/hopper/morph?l=filius&la=la|filius]] = child of, a son, [[http://www.perseus.tufts.edu/hopper/morph?l=sapientiae&la=la|sapientiae]] = good taste, good sense, discernment, discretion, prudence, intelligence, forethought, sedes sapientiae = [[wp>throne of wisdom|throne of wisdom]].   //Philosophorum// = philosophy.\\ The image/figure Jung is cross referencing is shown below, it's on p153.</fc>
+[[:alchemy|Δ]] §157 "With the triumph of Christianity under Constantine the old pagan ideas did not vanish but lived on in the strange arcane terminology of philosophical alchemy.  Its chief figure was Hermes or Mercurius, in his dual significance as quicksilver and the world soul, with his companion figures Sol (= gold) and Luna (= silver).  The alchemical operation consisted essentially in separating the prima materia, the so-called chaos, into the active principle, the soul, and the passive principle, the body, which were then reunited in personified form in the //coniunctio// or "chymical marriage."  In other words, the //coniunctio// was allegorised as the hierosgamos, the ritual cohabitation of Sol and Luna.  From this union sprang the //filius sapientiae// or //filius philosophorum//, the transformed Mercurius, who was thought of as hermaphroditic in token of his rounded perfection. [Cf. fig. B2]"\\ <fc green> [[http://www.perseus.tufts.edu/hopper/morph?l=filius&la=la|filius]] = child of, a son, [[http://www.perseus.tufts.edu/hopper/morph?l=sapientiae&la=la|sapientiae]] = good taste, good sense, discernment, discretion, prudence, intelligence, forethought, sedes sapientiae = [[wp>throne of wisdom|throne of wisdom]].   //Philosophorum// = philosophy.\\ The image/figure Jung is cross referencing is shown below, it's on p153.</fc>
-{{:aker:collected_works:alchemierosarium.gif?240|}}
+{{collected_works:alchemierosarium.gif?240|}}
 §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 [[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>
+[[: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>
-~~SEARCHPATTERN#'/(.*p149 \s*([^\n\r]+).*)/i'?? +aker:books_and_literature:transformation_of_the_psyche _sprender $quote ??~~
+~~SEARCHPATTERN#'/(.*p149 \s*([^\n\r]+).*)/i'?? +:books_and_literature:transformation_of_the_psyche _sprender $quote ??~~
 <fc green>The remainder of §158 is an interesting commentary on where Paracelsus' priorities for Alchemy lay, being most likely in that of the medical benefit and not necessarily the alchemical opus.  Although, as Jung points out there is evidence that suggests he saw himself as a physician - inline with alchemical philosophy - as being transformed by the 'art', but that most likely he was interested in the arcana the "secret remedies". </fc>
@@ Line 137: / Line 137: @@
 §168 "For Paracelsus the Primordial Man (Adam Kadmon) was identical with the "astral" man: "The true man is the star in us.".<fc red><sup>55</sup></fc>""\\ <fc green>Parenthesis mine</fc>
-[[aker:Alchemy|Δ]] §171 "The idea that the art can make something higher than nature is typically alchemical."
+[[:alchemy|Δ]] §171 "The idea that the art can make something higher than nature is typically alchemical."
 §173 "Paracelsus does not fail to point out to his reader that this fire is not the same as the fire in the furnace.  This fire, he says, contains nothing more of the "Salamandrine Essence or Melusinian Ares," but is rather a "//retorta distillatio// from the midst of the centre, beyond all coal fire."  Since Melusina is a watery creature, the "Melusinian Ares" refers to the so-called "Aquaster." which stands for the watery aspect of the Iliaster, i.e., the Iliaster which animates and preserves the liquids in the body."\\ <fc green>The [[wp>Splendor Solis|Splendor Solis]], and the image above from the Rosarium. cRef §179pp. Its worth noting too that Hera gave the Sirens wings to find Persephone.  Ares is the god of war (= Mars).  The Salamander symbolises the fire of the alchemists (cRef §177 below), it was said to live in fire.  The Salamander is also the "incombustible sulphur" - another name for the arcane substance from which the lapis or //filius// is produced.  Read further in §178.</fc>
@@ Line 149: / Line 149: @@
 §177 "The salamander symbolises the fire of the alchemists. ...The salamander is also the "incombustible sulphur" - another name for the arcane substance from which the lapis of //filius// is produced.  The fire for heating the artifex contains nothing more of the nature of the salamander, which is an immature, transitional form of the //filius//, that incorruptible being whose symbols indicate the self."
-[[aker:Alchemy|Δ]] §178 "It is characteristic of Paracelsan thinking, and of alchemy in general, that there are no clear-cut concepts, so that one concept can take the place of another //ad infinitum//."
+[[:alchemy|Δ]] §178 "It is characteristic of Paracelsan thinking, and of alchemy in general, that there are no clear-cut concepts, so that one concept can take the place of another //ad infinitum//."
 <fc green>The [[wp>Basilisk|Basilisk]] is very interesting.  The king of snakes said to be able to kill with its stair as well as its venom.  It is sometimes depicted with crown, it is said to have had a crown shaped crest or mitre on its head.  Agrippa wrote that the basilisk "is always, and cannot but be a male, as the more proper receptacle of venome and destructive qualities."</fc>
@@ Line 155: / Line 155: @@
 §180 "For anyone familiar with the subliminal processes of psychic transformation, Melusina is clearly an anima figure.  She appears as a variant of the mercurial serpent, which was sometimes represented in the form of a snake-woman by way of expressing the monstrous, double nature of Mercurius.  The redemption of this monstrosity was depicted as the assumption and coronation of the Virgin Mary."
-[[aker:Alchemy|Δ]] §183 "And of the worthless prima materia they [the alchemists] say: "Despise not the ash, for it is the diadem of they heart, and the ash of things that endure.""\\ <fc green>Square brackets mine</fc>
+[[:alchemy|Δ]] §183 "And of the worthless prima materia they [the alchemists] say: "Despise not the ash, for it is the diadem of they heart, and the ash of things that endure.""\\ <fc green>Square brackets mine</fc>
 <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. //[[collected_works:cw12|Psychology and Alchemy]]//, Fig. 4.</sub>
+[[: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>
+[[:alchemy|Δ]] [[: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>
 [[malefic:paper1|Λ]] §195 "And as a matter of fact he was right, for the human soul is not something cut off from nature.  It is a natural phenomenon like any other, and its problems are just as important as the questions and riddles which are presented by the diseases of the body.  Moreover there is scarcely a disease of the body in which psychic factors do not play a part, just as physical ones have to be considered in many psychogenic disturbances."
-[[aker:Religion|Σ]] §196 "It the //opus alchymicum// claimed equality with the //opus divinum// of the Mass, the reason for this was not grotesque presumption but the fact that a vast, unknown Nature, disregarded by the eternal verities of the Church, was imperiously demanding recognition and acceptance."
+[[:Religion|Σ]] §196 "It the //opus alchymicum// claimed equality with the //opus divinum// of the Mass, the reason for this was not grotesque presumption but the fact that a vast, unknown Nature, disregarded by the eternal verities of the Church, was imperiously demanding recognition and acceptance."
 §197 "The light from above made the darkness still darker' but the //lumen naturae// is the light of the darkness itself, which illuminates its own darkness, and this light the darkness comprehends."
-[[aker:Alchemy|Δ]] §198 "Not separation of the natures but union of the natures was the goal of alchemy."\\ <fc green>This is in the context of Nature, and the //lumen naturae//.  The rest of the paragraph is a good read on the nature of Nature, and Nature worship in some way.</fc>\\  ..."It strives not for isolation but for union, for the wedding feast followed by death and rebirth."<fc green>...I like that, it continues...</fc>"Paracelsus's "exaltation in May" is this marriage, the "gamonymus" or hierosgamos of light and darkness in the shape of Sol and Luna.  Here the opposites unite what the light from above had sternly divided."\\ <fc green>gamo- [ Gr. gamos, marriage ]\\ heiro- [ Gr. hieros, holy ]</fc>
+[[:alchemy|Δ]] §198 "Not separation of the natures but union of the natures was the goal of alchemy."\\ <fc green>This is in the context of Nature, and the //lumen naturae//.  The rest of the paragraph is a good read on the nature of Nature, and Nature worship in some way.</fc>\\  ..."It strives not for isolation but for union, for the wedding feast followed by death and rebirth."<fc green>...I like that, it continues...</fc>"Paracelsus's "exaltation in May" is this marriage, the "gamonymus" or hierosgamos of light and darkness in the shape of Sol and Luna.  Here the opposites unite what the light from above had sternly divided."\\ <fc green>gamo- [ Gr. gamos, marriage ]\\ heiro- [ Gr. hieros, holy ]</fc>
 §199 "Here only the symbol helps, for, in accordance with its paradoxical nature, it represents the "tertium" that in logic does not exist, but which in reality is the living truth."
@@ Line 177: / Line 177: @@
 §208 "This contradiction is resolved when we bear in mind that these concepts of Paracelsus were the result not of rational reflection but of intuitive introspection, which was able to grasp the quaternary structure of consciousness and its archetypal nature.  The one is mortal, the other immortal."\\ <fc green>The contradiction Jung is referring to here is that of the immortal nature of the //lumen naturae// (although he mentions that Paracelsus mentions in other writings other than the //Vita Longa// (= long life) that the //lumen naturae// are mortal) and the mortal powers of the Scaiolae (the lovers of wisdom) and the 'mental powers and virtues, properties of the arts of the mind', the conscious mind, i.e. mortal.</fc>
-[[malefic:paper1|Λ]] [[aker:Religion|Σ]] §210 "I do not know how many or how few people today can imagine what "coming to terms with the unconscious" means. ....It is on the one hand an endeavour to understand the archetypal world of the psyche, on the other hand a struggle against the sanit-threatening danger of fascination by the measureless heights and depths and paradoxes of psychic truth.  The denser, concretistic, daytime mind here reaches its limits; for the "Cedurini" (Paracelsus), the "men of crasser temperament" (Dorn), there is no way into "the untrodden, the untreadable regions" - "and in this place," says Paracelsus, "the Aquaster does not break in" (the damp soul that is akin to matter).  Here the human mind is confronted with its origins, the archetypes; the finite consciousness with its archaic foundations; the mortal ego with the immortal self, Anthropos, purusha, atman, or whatever else be the names that human speculation has given to that collective preconscious state from which the individual ego arose."\\ <fc green>See §175 for the Aquaster; " //the Aquaster comes closest to the modern concept of the unconscious// ."  So here we see that the Aquaster = unconscious does not break or cave in to the 'crasser temperament' or concretistic mind.</fc>\\ ..."The more it is bound by time and space, the more it will feel the other as "that difficult Adech" who crosses its purpose at every misguided step, who gives fate an unexpected twist, and sets it as a task the very thing it feared. ...Moreover, the secret doctrine of the Anthropos was dangerous because it had nothing to do with the teachings of the Church, since from that point of view Christ was a reflection - and only a reflection - of the inner Anthropos."\\ <fc green>Adech = Adam, Anthropos.  cRef. §209, footnote 26.  I wonder if this duality: immortal, and mortal nature (see end of §208) could be related to the 'dyophysite nature of Jesus' discussion.  Also, in reading these last 3 paragraphs we can understand the contradiction of 'the other' perhaps appearing mortal in nature, where the more we bind it by time and space as Jung say, it becomes an annoying (" //that difficult Adech// ") other, but is the unconscious not bound by time and space.  See §208</fc>
+[[malefic:paper1|Λ]] [[:Religion|Σ]] §210 "I do not know how many or how few people today can imagine what "coming to terms with the unconscious" means. ....It is on the one hand an endeavour to understand the archetypal world of the psyche, on the other hand a struggle against the sanit-threatening danger of fascination by the measureless heights and depths and paradoxes of psychic truth.  The denser, concretistic, daytime mind here reaches its limits; for the "Cedurini" (Paracelsus), the "men of crasser temperament" (Dorn), there is no way into "the untrodden, the untreadable regions" - "and in this place," says Paracelsus, "the Aquaster does not break in" (the damp soul that is akin to matter).  Here the human mind is confronted with its origins, the archetypes; the finite consciousness with its archaic foundations; the mortal ego with the immortal self, Anthropos, purusha, atman, or whatever else be the names that human speculation has given to that collective preconscious state from which the individual ego arose."\\ <fc green>See §175 for the Aquaster; " //the Aquaster comes closest to the modern concept of the unconscious// ."  So here we see that the Aquaster = unconscious does not break or cave in to the 'crasser temperament' or concretistic mind.</fc>\\ ..."The more it is bound by time and space, the more it will feel the other as "that difficult Adech" who crosses its purpose at every misguided step, who gives fate an unexpected twist, and sets it as a task the very thing it feared. ...Moreover, the secret doctrine of the Anthropos was dangerous because it had nothing to do with the teachings of the Church, since from that point of view Christ was a reflection - and only a reflection - of the inner Anthropos."\\ <fc green>Adech = Adam, Anthropos.  cRef. §209, footnote 26.  I wonder if this duality: immortal, and mortal nature (see end of §208) could be related to the 'dyophysite nature of Jesus' discussion.  Also, in reading these last 3 paragraphs we can understand the contradiction of 'the other' perhaps appearing mortal in nature, where the more we bind it by time and space as Jung say, it becomes an annoying (" //that difficult Adech// ") other, but is the unconscious not bound by time and space.  See §208</fc>
-[[aker:Alchemy|Δ]] §212 "...the alchemical opus, which always remains the same as a general procedure though its goal may vary: sometimes it is the production of gold (//chrysopoea//), sometimes the elixir, sometimes the //aurum potabile// or, finally, the mysterious //filius unicus//.  Also, the artifex can have a selfish or an idealistic attitude towards the work."\\ <fc green>If the procedure is the same, I wonder if the procedures and rituals would still work if undertaken in this day and age, not dissimilar to the church rituals.  I've always thought the rituals were there for the good reason of teaching the discipline and thought.  After that, for the work to go deeper, people must look inside.  But its important to have the ritual because if there was nothing there people could say, "I'll just do the work in my head", but I don't think we can do that all the time, we need something to be structuring us, procedure'ing us...so to speak, even if its just the learning, or praying...setting time aside.</fc>
+[[:alchemy|Δ]] §212 "...the alchemical opus, which always remains the same as a general procedure though its goal may vary: sometimes it is the production of gold (//chrysopoea//), sometimes the elixir, sometimes the //aurum potabile// or, finally, the mysterious //filius unicus//.  Also, the artifex can have a selfish or an idealistic attitude towards the work."\\ <fc green>If the procedure is the same, I wonder if the procedures and rituals would still work if undertaken in this day and age, not dissimilar to the church rituals.  I've always thought the rituals were there for the good reason of teaching the discipline and thought.  After that, for the work to go deeper, people must look inside.  But its important to have the ritual because if there was nothing there people could say, "I'll just do the work in my head", but I don't think we can do that all the time, we need something to be structuring us, procedure'ing us...so to speak, even if its just the learning, or praying...setting time aside.</fc>
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 <fc green>§223-224 about the union of conscious and unconscious as a result of an encounter with the Melusina.</fc>
-[[aker:Death|Ω]] [[aker:Religion|Σ]] §225 "Melusina, being a water-nixie, is closely connected with Morgana, the "sea-born," whose classical counterpart is Aphrodite, the "foam-born." Union with the feminine personification of the unconscious is, as we have seen, well-nigh eschatological experience, a reflection of which is to be found in the Apocalyptic Marriage of the Lamb, the Christian form of the hierosgamos.  The passage runs (Revelation 19:6-10) ..."
+[[:death|Ω]] [[:Religion|Σ]] §225 "Melusina, being a water-nixie, is closely connected with Morgana, the "sea-born," whose classical counterpart is Aphrodite, the "foam-born." Union with the feminine personification of the unconscious is, as we have seen, well-nigh eschatological experience, a reflection of which is to be found in the Apocalyptic Marriage of the Lamb, the Christian form of the hierosgamos.  The passage runs (Revelation 19:6-10) ..."
 §226 "The is the specific definition of this experience of the coniunctio: the self which includes me includes many others also, for the unconscious that is "conceived in our mind" does not belong to me and is not peculiar to me, but is everywhere.  It is the quintessence of the individual and at the same time the collective."
@@ Line 211: / Line 211: @@
 === D. The Ecclesiastical sacrament and the opus alchymicum ===
-[[aker:Religion|Σ]] §231 "Paracelsus, like many others, was unable to make use of the Christian symbolism because the Christian formula inevitably suggested the Christian solution and would thus have conduced to the very thing that had to be avoided.  It was **nature and her particular "light"** that had to be acknowledged and lived with in the face of an attitude that assiduously overlooked them."
+[[:Religion|Σ]] §231 "Paracelsus, like many others, was unable to make use of the Christian symbolism because the Christian formula inevitably suggested the Christian solution and would thus have conduced to the very thing that had to be avoided.  It was **nature and her particular "light"** that had to be acknowledged and lived with in the face of an attitude that assiduously overlooked them."
 <fc green>cRef. §232, the alchemists "less by word than by deed" replaced the "sacrament" of th echurch for that of the //opus alchymicum// ...without, in their mind for the most part, any conflict with orthodox Christian standing.</fc>
-[[aker:Alchemy|Δ]] §231 "But one should not imagine Paracelsus or any other alchemist settling down to invent an arcane terminology that would make the new doctrine a kind of private code. <fc green>{Alchemy}</fc> Such and undertaking would presuppose the existence of definite views and clearly defined concepts.  **But there is no question of that: non of the alchemists ever had any clear idea of what his philosophy was really about.**"
+[[:alchemy|Δ]] §231 "But one should not imagine Paracelsus or any other alchemist settling down to invent an arcane terminology that would make the new doctrine a kind of private code. <fc green>{Alchemy}</fc> Such and undertaking would presuppose the existence of definite views and clearly defined concepts.  **But there is no question of that: non of the alchemists ever had any clear idea of what his philosophy was really about.**"
 <fc green>§231 is pretty good for understanding the approach to alchemy and the many 'varieties'.</fc>
@@ Line 226: / Line 226: @@
 <fc green>The importance of Alchemy</fc>\\
-[[aker:Alchemy|Δ]] §237 "I had long been aware that alchemy is not only the mother of chemistry, but is also the forerunner of our modern psychology of the unconscious.  Thus Paracelsus appears as a pioneer not only of chemical medicine but of empirical psychology and psychotherapy."
+[[:alchemy|Δ]] §237 "I had long been aware that alchemy is not only the mother of chemistry, but is also the forerunner of our modern psychology of the unconscious.  Thus Paracelsus appears as a pioneer not only of chemical medicine but of empirical psychology and psychotherapy."
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 §243 "Presumably a magician, that is, an alchemist, caught and imprisoned it <fc green>(the spirit in the bottle)</fc>" <fc green>Why an alchemist?  I find this very interesting that Jung makes this statement without clarification.  Why would it be an alchemist?  I think it must be that in the context of this volume (Alchemical Studies) alchemy is clearly at the forefront.  Also, that the alchemist as an investigator of the //Art//, and expounder of unconscious content it would be an alchemist type person = magician, who was close to engaging with the spirit mercurius, they would work in the alembic, i.e. the bottle, the sealed hermetic vase.  So this would then make sense that an alchemist was at work here.  That said, why in the 'dream' / fantasy / fairytale do we assume its an alchemist that was moving prior to this episode of the story?  Well, I guess it was only the alchemist type person who engaged, the magician who worked with the elements to understand them and in that way highlighted the alchemist in the unconscious.  So we could say that in each of us that archetype of the magician (as we know it does from Jung's other writings) exists.  So the magician = alchemist is at work, and necessarily so, to contain and engage with these elements, i.e. the mercurial spirit.  I spoke too soon :) ..see §244 for more detail.</fc>
-[[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>
+[[: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. [[collected_works:cw10|CW10]] //A psychological view of conscience//. </fc>
+[[: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."
@@ Line 256: / Line 256: @@
 == 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 [[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. [[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 [[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>
@@ Line 283: / Line 283: @@
 == 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> //[[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 {{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."
@@ Line 309: / Line 309: @@
 <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 //[[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>
+§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 //[[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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 == 6. The unity and trinity of Mercurius ==
-[[aker:Religion|Σ]] §270 "In spite of his obvious duality the unity of Mercurius is also emphasized, especially in his form as the lapis.<fc green>(cf. this with §235 and my notes on Mercurius being related to Christ)</fc>  "In all the world he is One."<fc red><sup>1</sup></fc> The unity of Mercurius is at the same time a trinity, with clear reference to the Holy Trinity, although his triadic nature does not derive from Christian dogma but is of earlier date. Triads occur as early as the treatise of Zosimos, (Concerning the Art).<fc red><sup>2</sup></fc> The triadic character is an attribute of the gods of the underworld, as for instance the three-bodied [[wp>Hecate|Hecate]], ... Mylius represents him as a three-headed snake.<fc red><sup>11</sup></fc>"\\ <fc red><sup>2</sup></fc><sub>Berthelot, //Alch. grecs// , III, vi, 18: "The unity of the composition [produces] the indivisible triad, and thus an undivided triad composed of separate elements creates the cosmos, through the forethought of the First Author, the cause and demiurge of creation; wherefore he is called Trismegistos, having beheld triadically **//that which is created and that which creates//** . <fc green>(I just like that last bit)</fc></sub>\\ <fc green>Mercurius as a three headed-snake as the chthonic counterpart to the Christian Trinity.</fc>
+[[:Religion|Σ]] §270 "In spite of his obvious duality the unity of Mercurius is also emphasized, especially in his form as the lapis.<fc green>(cf. this with §235 and my notes on Mercurius being related to Christ)</fc>  "In all the world he is One."<fc red><sup>1</sup></fc> The unity of Mercurius is at the same time a trinity, with clear reference to the Holy Trinity, although his triadic nature does not derive from Christian dogma but is of earlier date. Triads occur as early as the treatise of Zosimos, (Concerning the Art).<fc red><sup>2</sup></fc> The triadic character is an attribute of the gods of the underworld, as for instance the three-bodied [[wp>Hecate|Hecate]], ... Mylius represents him as a three-headed snake.<fc red><sup>11</sup></fc>"\\ <fc red><sup>2</sup></fc><sub>Berthelot, //Alch. grecs// , III, vi, 18: "The unity of the composition [produces] the indivisible triad, and thus an undivided triad composed of separate elements creates the cosmos, through the forethought of the First Author, the cause and demiurge of creation; wherefore he is called Trismegistos, having beheld triadically **//that which is created and that which creates//** . <fc green>(I just like that last bit)</fc></sub>\\ <fc green>Mercurius as a three headed-snake as the chthonic counterpart to the Christian Trinity.</fc>
 <fc green>The Typhon (three in one)</fc>\\
-{{:aker:collected_works:typhon01.jpg?416|}}
+{{collected_works:typhon01.jpg?416|}}
-[[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]] ..."\\
+[[: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 [[books_and_literature:hermetic_museum|Museum Hermeticum]] p78</fc>
-~~SEARCHPATTERN#'/(.*p78 \s*([^\n\r]+).*)/i'?? +aker:books_and_literature:hermetic_museum _sprender $quote ??~~
+~~SEARCHPATTERN#'/(.*p78 \s*([^\n\r]+).*)/i'?? +:books_and_literature:hermetic_museum _sprender $quote ??~~
 <fc green>Also, cf. </fc>
-~~SEARCHPATTERN#'/(.*p268 \s*([^\n\r]+).*)/i'?? +aker:books_and_literature:prelude_to_chemistry _sprender $quote ??~~
+~~SEARCHPATTERN#'/(.*p268 \s*([^\n\r]+).*)/i'?? +:books_and_literature:prelude_to_chemistry _sprender $quote ??~~
 "Since Mercurius is often called //filus//, his sonship is beyond question. he is therefore like a brother to Christ and a second son of God, though in point of time he must be accounted the elder and the first-born. ... he is also the counterpart of the Trinity as a whole in so far as he is conceived to be a chthonic triad. According to this view he would be equal to one half of the Christian Godhead. He is indeed the dark chthonic half, but he is not simply evil as such, for he is called "good //and//evil," or a "system of the higher powers in the lower.""
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 §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.""
-[[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>
+[[: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 //[[books_and_literature:hermetic_museum|Museum Hermeticum]]//)</fc>).</sub>
@@ Line 351: / Line 351: @@
 §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>
-[[aker:Religion|Σ]] §277 "In the poem Mercurius is describing is own transformation, which at the same time signifies the mystic transformation of the artifex; for not only Mercurius but also what happens to him is a projection of the collective unconscious.  This, as can easily be seen from what has gone before, is the projection of the individuation process ... But if consciousness participates with some measure of understanding, then the process is accompanied by all the emotions of a religious experience or revelation.  As a result of this, Mercurius was identified with Sapientia and the Holy Ghost."
+[[:Religion|Σ]] §277 "In the poem Mercurius is describing is own transformation, which at the same time signifies the mystic transformation of the artifex; for not only Mercurius but also what happens to him is a projection of the collective unconscious.  This, as can easily be seen from what has gone before, is the projection of the individuation process ... But if consciousness participates with some measure of understanding, then the process is accompanied by all the emotions of a religious experience or revelation.  As a result of this, Mercurius was identified with Sapientia and the Holy Ghost."
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 §279 "This dark Mercurius must once again be understood as representing the initial //nigredo// state, the lowest being a symbol of the highest and vice versa ...He is the uroboros, the One and All, the union of opposites accomplished during the alchemical process ..."
-[[aker:Religion|Σ]] §280 " <fc green>of Mercurius ...</fc> in contrast to the route followed by the Christian Redeemer, who comes from above to below and from there returns to the above, the //filius macrocosmi// starts from below <fc green>(following the 'Tabula smaragdina')</fc>, ascends on high, and, with powers of Above and Below united in himself, returns to earth again.  He carries out the reverse movement and thereby manifests a nature contrary to that of Christ and the Gnostic Redeemers, ..."
+[[:Religion|Σ]] §280 " <fc green>of Mercurius ...</fc> in contrast to the route followed by the Christian Redeemer, who comes from above to below and from there returns to the above, the //filius macrocosmi// starts from below <fc green>(following the 'Tabula smaragdina')</fc>, ascends on high, and, with powers of Above and Below united in himself, returns to earth again.  He carries out the reverse movement and thereby manifests a nature contrary to that of Christ and the Gnostic Redeemers, ..."
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 <fc green>Jung on **Alechemy** ... this is very helpful.  This whole paragraph actually is very helpful as a view on where Jung is coming from and how he sees Alchemy.</fc>\\
-[[aker:Alchemy|Δ]] §286 "...the alchemical projections represent collective contents that stand in painful contrast - or rather, in compensatory relation - to our highest rational convictions and values.  they give the strange answers of the natural psyche to the ultimate questions which reason has left untouched. Let us, however, not delude ourselves: no more than we can separate the constituents of character from the astronomical determinants of time are we able to separate that unruly and evasivev Mercurius from the autonomy of **matter** .  Something of the projection-carrier always clings to the projection ... In these projections we encounter the phenomenology of an "objective" spirit, a true matrix of psychic experience, the most appropriate symbol for which is **matter** .  Nowhere and never has man controlled matter without closely observing its behaviour and paying heed to its laws, ...The same is true of that objective spirit which today we call the unconscious: ... If a man puts his hand to the opus, he repeats, as the alchemists say, God's work of creation.  The struggle with the unformed, with the chaos of Tiamat, is in truth a primordial experience."\\ <fc green>Emphasis mine.\\  [[wp>Tiamat|Tiamat]] = Chaos monster involved in creation.\\ I find this paragraph very interesting and the ideas of //matter// in relation to the projections of Alchemy.  Jung is not wrong in the creation element of the opus, and how that must have resonated with the unconscious, the creator and created aspects.  The creation myths able to bear out in a way with the working of matter = alchemy.  This is a very interesting perspective on the alchemical desire, and how rich then must have been the potential for projections.</fc>
+[[:alchemy|Δ]] §286 "...the alchemical projections represent collective contents that stand in painful contrast - or rather, in compensatory relation - to our highest rational convictions and values.  they give the strange answers of the natural psyche to the ultimate questions which reason has left untouched. Let us, however, not delude ourselves: no more than we can separate the constituents of character from the astronomical determinants of time are we able to separate that unruly and evasivev Mercurius from the autonomy of **matter** .  Something of the projection-carrier always clings to the projection ... In these projections we encounter the phenomenology of an "objective" spirit, a true matrix of psychic experience, the most appropriate symbol for which is **matter** .  Nowhere and never has man controlled matter without closely observing its behaviour and paying heed to its laws, ...The same is true of that objective spirit which today we call the unconscious: ... If a man puts his hand to the opus, he repeats, as the alchemists say, God's work of creation.  The struggle with the unformed, with the chaos of Tiamat, is in truth a primordial experience."\\ <fc green>Emphasis mine.\\  [[wp>Tiamat|Tiamat]] = Chaos monster involved in creation.\\ I find this paragraph very interesting and the ideas of //matter// in relation to the projections of Alchemy.  Jung is not wrong in the creation element of the opus, and how that must have resonated with the unconscious, the creator and created aspects.  The creation myths able to bear out in a way with the working of matter = alchemy.  This is a very interesting perspective on the alchemical desire, and how rich then must have been the potential for projections.</fc>
 §287 ""Rosinus ad Sarratantam" cites a saying of "Malus Philosophus"<fc red><sup>3</sup></fc> which attempts to formulate the psychological relation of the lapis to consciousness:\\  "This stone is below thee, as to obedience; \\ above thee, as to dominion;\\ therefore from thee, as to knowledge;\\ about thee, as to equals."<fc red><sup>4</sup></fc>\\ Applied to the self, this would mean: "The self is subordinate to you, yet on the other hand rules you.  It is dependent on your own efforts and your knowledge, but transcends you and embraces all those who are of like mind.  This refers to the collective nature of the self, since the self epitomizes the wholeness of the personality.  By definition, wholeness includes the collective unconscious, which as experience seems to show is everywhere identical."\\ <fc green>I have no idea what this last bit means, '...since the self epitomizes the wholeness of the personality.' ??? </fc>
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 <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. //[[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>
+[[: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 ..."
+[[: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 ..."
-[[aker:Religion|Σ]] §290 "Opposed to this figure <fc green>(Mercurius)</fc> ..there stands, sharply outlined by dogma, the Son of Man and Salvator Mundi, Christ the Sol Novus, before whom the lesser stars pale.   ...As a result a tension of opposites such as had never occurred before in the whole history of Christianity beginning with Creation arose between Christ and the Antichrist, as Satan or the fallen angel. <fc green>(Cf. this with §289 above where Mercurius is pointed to as the devil.)</fc> At the time of Job, Satan is still found among the sons of God.  "Now there was a day," it says in Job 1:6, "when the sons of God came to present themselves before the Lord, and Satan came also among them." ..."
+[[:Religion|Σ]] §290 "Opposed to this figure <fc green>(Mercurius)</fc> ..there stands, sharply outlined by dogma, the Son of Man and Salvator Mundi, Christ the Sol Novus, before whom the lesser stars pale.   ...As a result a tension of opposites such as had never occurred before in the whole history of Christianity beginning with Creation arose between Christ and the Antichrist, as Satan or the fallen angel. <fc green>(Cf. this with §289 above where Mercurius is pointed to as the devil.)</fc> At the time of Job, Satan is still found among the sons of God.  "Now there was a day," it says in Job 1:6, "when the sons of God came to present themselves before the Lord, and Satan came also among them." ..."
 §291 "The emphatic differentiation of opposites is synonymous with sharper discrimination, and that is the //sine qua non// for any broadening or heightening of consciousness."\\ <fc green>This paragraph - starting with the previous - presents a pithy but decent explanation on the development of conscious, and the consequences towards the darker opposites that are thus pushed aside, or unable to be brought to consciousness and therefore manifest in the metaphysical and projections, resulting as it has with Christianity for e.g. in the split between powers of darkness and light.  </fc>
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 §294 "Reason, however, has set itself free and proclaimed itself the ruler. ... The stirrings in the darkness necessarily seem like a devilish betrayal of the ideal of spiritual development.<fc green>(Alchemical stirrings I should imagine as opposed to classical Christian stirrings.)</fc>"\\ <fc green>This is an interesting paragraph I think.  Jung is describing the rise of 'reason', the enlightenment really.  The 'logic' of the Christian dogma predominates and the //anima rationalis// - potentially recognised at best - remains subordinate.  Reason and enlightenment have taken over at the repression of all else.  The compensatory energies abound in this landscape.  Jung words this much better :) </fc>
-[[aker:Religion|Σ]] §295 "...Mercurius and created a symbol which, according to all the psychological rules, stands in a compensatory relation to Christ.  It is not meant to take his place, nor is it identical with him, for then indeed it could replace him.  It owes its existence to the law of compensation, and its object is to throw a bridge across the abyss separating the two psychological worlds by presenting a subtle compensatory counterpoint to the Christ image."
+[[:Religion|Σ]] §295 "...Mercurius and created a symbol which, according to all the psychological rules, stands in a compensatory relation to Christ.  It is not meant to take his place, nor is it identical with him, for then indeed it could replace him.  It owes its existence to the law of compensation, and its object is to throw a bridge across the abyss separating the two psychological worlds by presenting a subtle compensatory counterpoint to the Christ image."
-[[aker:Religion|Σ]] §296 "One can hardly escape the conclusion that Mercurius as the lapis is a symbolic expression for the psychological complex which I have defined as the self.  Similarly, the Christ figure must be viewed as a self symbol, and for the same reasons.  But this leads to an apparently insoluble contradiction ..."\\ §297 " ...The figures of Christ and the devil are both based on archetypal patterns, and were never invented but rather **//experienced//** .  Their existence preceded all cognition of them,<fc red><sup>9</sup></fc> ..."\\ §298 "...then we can also understand that the gods came first and theology later.  Indeed, we must go a step further and assume that in the beginning there were two figures, one bright and one shadowy, and only afterwards did the light of consciousness detach itself from the night and the uncertain shimmer of its stars."\\ <fc red><sup>9</sup></fc><sub>Evidence for this is the widespread motif of the two hostile brothers.</sub>\\ <fc green>These paragraphs are very interesting around the discussion of Christ, Mercurius = light, dark = enlightenment and the resultant shadow.</fc>
+[[:Religion|Σ]] §296 "One can hardly escape the conclusion that Mercurius as the lapis is a symbolic expression for the psychological complex which I have defined as the self.  Similarly, the Christ figure must be viewed as a self symbol, and for the same reasons.  But this leads to an apparently insoluble contradiction ..."\\ §297 " ...The figures of Christ and the devil are both based on archetypal patterns, and were never invented but rather **//experienced//** .  Their existence preceded all cognition of them,<fc red><sup>9</sup></fc> ..."\\ §298 "...then we can also understand that the gods came first and theology later.  Indeed, we must go a step further and assume that in the beginning there were two figures, one bright and one shadowy, and only afterwards did the light of consciousness detach itself from the night and the uncertain shimmer of its stars."\\ <fc red><sup>9</sup></fc><sub>Evidence for this is the widespread motif of the two hostile brothers.</sub>\\ <fc green>These paragraphs are very interesting around the discussion of Christ, Mercurius = light, dark = enlightenment and the resultant shadow.</fc>
 §299 "So if Christ and the dark nature-deity are autonomous images that can be directly experienced, we are obliged to reverse our rationalistic causal sequence, and instead of deriving these figures from our psychic conditions, must derive our psychic conditions from these figures."\\ <fc green>What Jung is saying here is pretty huge really.  Our enlightened minds did not create the gods, they were there all along.</fc>\\ "From this standpoint Christ appears as the archetype of consciousness and Mercurius as the archetype of the unconscious."
@@ Line 418: / Line 418: @@
 §300 "Mercurius is by no means the Christian devil ..."
-[[aker:Religion|Σ]] §301 "Thus, with Augustine, the first day of creation begins with self knowledge, //cognitio sui  ipsius// ,<fc red><sup>13</sup></fc> by which is meant a knowledge not of the ego but of the self, that objective phenomenon of which the ego is the subject.<fc red><sup>14</sup></fc>"\\ <fc red><sup>13</sup></fc><sub>"And when it [the creature's knowledge] comes to the knowledge of itself, that is one day" (Et hoc cum facit in cognitione sui ipsius, dies unus est). - //The City of God// , XI, vii.  This may be the source for the strange designation of the lapis as "filius unius diei." <fc green>(son of a single day)</fc> [Cf. //[[aker:collected_works:cw14|Mysterium Coniunctionis]]// pp. 335, 504.]</sub>\\ <fc green>More reading here about self knowledge and the days of creation, the day of rest etc.</fc>
+[[:Religion|Σ]] §301 "Thus, with Augustine, the first day of creation begins with self knowledge, //cognitio sui  ipsius// ,<fc red><sup>13</sup></fc> by which is meant a knowledge not of the ego but of the self, that objective phenomenon of which the ego is the subject.<fc red><sup>14</sup></fc>"\\ <fc red><sup>13</sup></fc><sub>"And when it [the creature's knowledge] comes to the knowledge of itself, that is one day" (Et hoc cum facit in cognitione sui ipsius, dies unus est). - //The City of God// , XI, vii.  This may be the source for the strange designation of the lapis as "filius unius diei." <fc green>(son of a single day)</fc> [Cf. //[[collected_works:cw14|Mysterium Coniunctionis]]// pp. 335, 504.]</sub>\\ <fc green>More reading here about self knowledge and the days of creation, the day of rest etc.</fc>
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 §306 "...bring to mind the world-tree and the world-axis - attributes with which the tree symbol is almost universally endowed."
-§310 "The symbol of the fountain, the //fontina// , is known in alchemy; in the alchemical pictures it is often shown as a medieval town fountain,<fc red><sup>2</sup></fc> and the upright part in the middle would correspond to the tree."\\ <fc red><sup>2</sup></fc><sub>[Cf. " [[aker:collected_works:cw16|The Psychology of the Transference]]," Fig. 1.]</sub>
+§310 "The symbol of the fountain, the //fontina// , is known in alchemy; in the alchemical pictures it is often shown as a medieval town fountain,<fc red><sup>2</sup></fc> and the upright part in the middle would correspond to the tree."\\ <fc red><sup>2</sup></fc><sub>[Cf. " [[collected_works:cw16|The Psychology of the Transference]]," Fig. 1.]</sub>
 §316 "The tree corresponds to the passive, vegetative principle, the snake to the active, animal principle.  The tree symbolises earthbound corporeality, the snake emotionality and the possession of a soul."
-[[aker:Religion|Σ]] §331 "Man's efforts to achieve wholeness correspond, as the divine myth shows, to voluntary sacrifice of the self to the bondage of earthly existence."\\ <fc green>This is succinctly summed up here - the reference to Christ on the cross.</fc>
+[[:Religion|Σ]] §331 "Man's efforts to achieve wholeness correspond, as the divine myth shows, to voluntary sacrifice of the self to the bondage of earthly existence."\\ <fc green>This is succinctly summed up here - the reference to Christ on the cross.</fc>
 §332 "...it is important not to succumb to an inflation, ...if, at the moment when the self became recognisable, she identified with it and thus blinded herself to the insight she had attained.  If the **//natural impulse//** to identify with the self is recognised, one then has a good chance of freeing oneself from a state of unconsciousness.  But if this opportunity is overlooked ...gives rise to a repression coupled with dissociation of the personality.  The development of consciousness which the realisation of the self might have led to turns into a regression.  I must emphasise that this realisation is not just an intellectual act but is primarily a moral one ..."
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 <fc green>Worth a read here as Jung discusses the treatise, but also touches on some other interesting points about astrology, and the opus being a 'gift of God'. </fc>
-[[aker:Religion|Σ]] §355 " ...the goal of the opus is "not of this world."  Accordingly, at the conclusion of his treatise on the "universal process of our work," the author avows that it is a "gift of God, containing the secret of the undivided oneness of the Holy Trinity."
+[[:Religion|Σ]] §355 " ...the goal of the opus is "not of this world."  Accordingly, at the conclusion of his treatise on the "universal process of our work," the author avows that it is a "gift of God, containing the secret of the undivided oneness of the Holy Trinity."
-[[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>
+[[: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 [[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>
+[[: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>
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 == 3. The Tetrasomia ==
-§358 "The aim of the tetrasomia is the reduction (or synthesis) of a quaternio of opposites to unity.  The names of the planets themselves indicate two dyads, one benevolent (Tin / Jupiter &#x2644; and Copper / Venus &#x2640;), the other malefic (Lead / Saturn &#x2643; and Iron / Mars &#x2642;), and such dyads often constitute an alchemical quaternity.<fc red><sup>1</sup></fc>  \\ ....This is expressed particularly clearly in another archetypal form of the same idea: in the structure of the royal marriage, which follows that of the cross-cousin marriage.<fc red><sup>4</sup></fc>"\\ <fc red><sup>1</sup></fc><sub>"And in our opus there are two earths and two waters." - "Scala phil.," //Art aurif// ., II, p. 137.</sub>\\ <fc red><sup>4</sup></fc><sub>Cf. [[aker:collected_works:cw16|CW 16]] "The Psychology of the Transference," ch. 2.</sub>
+§358 "The aim of the tetrasomia is the reduction (or synthesis) of a quaternio of opposites to unity.  The names of the planets themselves indicate two dyads, one benevolent (Tin / Jupiter &#x2644; and Copper / Venus &#x2640;), the other malefic (Lead / Saturn &#x2643; and Iron / Mars &#x2642;), and such dyads often constitute an alchemical quaternity.<fc red><sup>1</sup></fc>  \\ ....This is expressed particularly clearly in another archetypal form of the same idea: in the structure of the royal marriage, which follows that of the cross-cousin marriage.<fc red><sup>4</sup></fc>"\\ <fc red><sup>1</sup></fc><sub>"And in our opus there are two earths and two waters." - "Scala phil.," //Art aurif// ., II, p. 137.</sub>\\ <fc red><sup>4</sup></fc><sub>Cf. [[collected_works:cw16|CW 16]] "The Psychology of the Transference," ch. 2.</sub>
 §359 "As a rule, the lapis is synthesized from the quaternity of the elements or from the ogdoad of elements plus qualities (cold/warm, moist/dry)."
 <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> [[aker:collected_works: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> [[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>
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 §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 //[[collected_works:cw9ii|Aion]]// , pp. 208f. - Editors] Hippolytus, //Elenchos//, V, 7, 29ff.</sub>
+[[: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 533: / Line 533: @@
 §380 <fc green>Jung quotes Dorn here with some interesting notes ...worth reading.  Even more interesting I think are some of the footnotes.</fc>\\
 <fc red><sup>2</sup></fc><sub>An allusion to the many colours of the //caudo pavonis// (peacock's tail), whose appearance heralds the attainment of the goal.</sub>\\
-<fc red><sup>4</sup></fc><sub>The terrestrial equivalent of the sponge was said to be the puff-ball.  Sponges could hear and were sentient.  When torn up, they exuded a juice like blood.  Cf. the mandrake, which shrieks when it is torn up. "When they are torn from their places, it is heard and there will be a great noise." (Calid. "Liber secretorum," //Art. aurif// ., I, p. 343.)  For the sponge, see //[[aker:collected_works:cw14|Mysterium Coniunctionis]]// , p. 134 and n. 205.</sub>
+<fc red><sup>4</sup></fc><sub>The terrestrial equivalent of the sponge was said to be the puff-ball.  Sponges could hear and were sentient.  When torn up, they exuded a juice like blood.  Cf. the mandrake, which shrieks when it is torn up. "When they are torn from their places, it is heard and there will be a great noise." (Calid. "Liber secretorum," //Art. aurif// ., I, p. 343.)  For the sponge, see //[[collected_works:cw14|Mysterium Coniunctionis]]// , p. 134 and n. 205.</sub>
 §382 "This remarkable text explains the tree as a metaphorical form of the arcane substance, a living thing that comes into existence according to its own laws, and grows, blossoms, and bears fruit like a plant.  This plant is likened to the sponge, which grows in the depths of the sea and seems to have an affinity with the mandrake (Cf footnote 4.). ...A sponge that bleeds and a mandrake that shrieks when pulled up are neither "vegetabilia materiae" nor are they found in nature, at least not in nature as we know it, though they may occur in that more comprehensive, Platonic nature as Dorn understood it, that is, in a nature that includes psychic "animalia," i.e., mythologems and archetypes.  Such are the mandrake and similar organisms.  ...At any rate the "stone that is no stone, nor of the nature of stone" (Cf. footnote 9) comes into this category."\\ <fc green>This last sentence is interesting I think and the reason I tried to write a lead up to the context of this sentence.  The quote from Dorn is an interesting read.</fc>
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 == 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 //[[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>
+§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>
 §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 554: / Line 554: @@
 §389 "In the spiritual sense the rose, like the //hortus aromatum// (garden of spices),<fc red><sup>9</sup></fc> ... is an allegory of Mary, but in the worldly sense it is the beloved, ... so the rose has the significance of a mandala, as is clear from the heavenly rose in Dante's //Paradiso// .  Like its equivalent, the Indian lotus, the rose is decidedly feminine.  In Mechthild of Magdeburg it must be understood as a projection of her own feminine Eros upon Christ.<fc red><sup>17</sup></fc>"
-[[aker:Religion|Σ]] §390 "It seems as though the rose-coloured blood of the alchemical redeemer<fc red><sup>18</sup></fc> was derived from a rose mysticism that penetrated into alchemy, and that, in the form of the red tincture, it expressed the healing or whole-making effect of a certain kind of Eros.  The strange concretism of this symbol is explained by the total absence of psychological concepts."\\ <fc green>I find this last sentence very interesting.  Is Jung saying that there is an intentional lack of any psychological concepts associated, or that there were no psychological concepts at the time of concretisation of the symbol, hence the concretism?  I think it is the latter - and thus this idea is applicable to most alchemical concepts I'd say, which makes it strange to me that Jung highlights this one symbol with this reasoning (that I have seen).  \\ Jung's continuing discussion sheds some light on what I think is his intentions here, to elucidate using - amongst other things - aspects of philosophy.  Where he says of the 'rose-coloured' blood that was understood by Dorn as:</fc>\\ "vegetabile naturiae," in contrast to ordinary blood, which was a "vegetabile materiae."\\ <fc green>Where ' [[http://en.wiktionary.org/wiki/vegetabilis|Vegetabile]]' = Latin for animating, enlivening, vivifying, able to produce and support growth, vegetative.  So the rose-coloured blood is the support, vivifying liquid of //naturiae// , the natural world, nature.  Whereas ordinary blood is that which supports the material world, the reality of things, the physical.\\ In regard to Dorn, this view of the rose-blood as the 'vegetabile naturiae' would align with his Platonic philosophy and Hermetic understanding, Cf. §382 above.</fc>
+[[:Religion|Σ]] §390 "It seems as though the rose-coloured blood of the alchemical redeemer<fc red><sup>18</sup></fc> was derived from a rose mysticism that penetrated into alchemy, and that, in the form of the red tincture, it expressed the healing or whole-making effect of a certain kind of Eros.  The strange concretism of this symbol is explained by the total absence of psychological concepts."\\ <fc green>I find this last sentence very interesting.  Is Jung saying that there is an intentional lack of any psychological concepts associated, or that there were no psychological concepts at the time of concretisation of the symbol, hence the concretism?  I think it is the latter - and thus this idea is applicable to most alchemical concepts I'd say, which makes it strange to me that Jung highlights this one symbol with this reasoning (that I have seen).  \\ Jung's continuing discussion sheds some light on what I think is his intentions here, to elucidate using - amongst other things - aspects of philosophy.  Where he says of the 'rose-coloured' blood that was understood by Dorn as:</fc>\\ "vegetabile naturiae," in contrast to ordinary blood, which was a "vegetabile materiae."\\ <fc green>Where ' [[http://en.wiktionary.org/wiki/vegetabilis|Vegetabile]]' = Latin for animating, enlivening, vivifying, able to produce and support growth, vegetative.  So the rose-coloured blood is the support, vivifying liquid of //naturiae// , the natural world, nature.  Whereas ordinary blood is that which supports the material world, the reality of things, the physical.\\ In regard to Dorn, this view of the rose-blood as the 'vegetabile naturiae' would align with his Platonic philosophy and Hermetic understanding, Cf. §382 above.</fc>
-[[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>
+[[: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. //[[collected_works:cw12|Psychology and Alchemy]]// , "The Lapis-Christ Parallel," and //[[collected_works:cw9ii|Aion]]// , Ch. 5.</sub>
+[[: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."
+[[: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."
-[[aker:Religion|Σ]] <fc green>On the matter of Eros and Logos as opposites and balancing forces, and the church...</fc>\\ §391 " ...the Rosicrucian movement, whose motto - //per crucem ad rosam// <fc green>(Attaining the Cross through the way of the Rose)</fc> - was anticipated by the alchemists. \\ Love alone is useless if it does not also have understanding.  And for a proper use of understanding a wider consciousness is needed, ... The blinder love is, the more it is instinctual, and the more it is attended by destructive consequences,  ... Therefore a compensatory Logos has been joined to it as a light that shines in the darkness.  A man who is unconscious of himself acts in a blind, instinctive way and is in addition fooled by all the illusions that arise when he sees everything that he is not conscious of in himself coming to meet him from outside as projections upon his neighbour."
+[[:Religion|Σ]] <fc green>On the matter of Eros and Logos as opposites and balancing forces, and the church...</fc>\\ §391 " ...the Rosicrucian movement, whose motto - //per crucem ad rosam// <fc green>(Attaining the Cross through the way of the Rose)</fc> - was anticipated by the alchemists. \\ Love alone is useless if it does not also have understanding.  And for a proper use of understanding a wider consciousness is needed, ... The blinder love is, the more it is instinctual, and the more it is attended by destructive consequences,  ... Therefore a compensatory Logos has been joined to it as a light that shines in the darkness.  A man who is unconscious of himself acts in a blind, instinctive way and is in addition fooled by all the illusions that arise when he sees everything that he is not conscious of in himself coming to meet him from outside as projections upon his neighbour."
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 <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> //[[collected_works:cw9ii|Aion]]// pp.164f.</sub>
+[[: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."
-[[aker:Religion|Σ]] §396 "This fact is expressed in a general way by the religions, where the relation of the individual to God or the gods ensures that the vital link with the regulating images and instinctual powers of the unconscious is not broken.  Naturally this is true only so long as the religious ideas have not lost their numinosity, i.e., their thrilling power.  Once this loss has occurred, it can never be replaced by anything rational."\\ <fc green>This last statement is very interesting to me, I think of the engagement and wonder of science.  There are many unexplained things, which I guess could be considered then 'irrational' in their non-understanding, but these can grip people too.  Poetry too, and computers can be poetry - it is another language after all - are beautiful and can be thrilling.\\ He continues...</fc>\\ " ... consciousness reacts to these revelations in the same characteristic way: the alchemist reduced his symbols to the chemical substances he worked with, while the modern man reduces them to personal experiences, as Freud also does in his interpretation of dreams.  Both of them act as though they knew to what known quantities the meaning of the symbols could be reduced.  And both, in a sense are right: for just as the alchemist was caught in his own alchemical dream language, so modern man, caught in the toils of egohood, uses his personal psychological problems as a //[[http://en.wiktionary.org/wiki/fa%C3%A7on//de//parler|facon de parler]]// .  In both cases the representational material is derived from already existing conscious contents.  The result of this reduction, however, is not very satisfactory ..." <fc green>Definitely worth reading on.  Jung highlights Freud and the incest archetype. An interesting comment:</fc>"He <fc green>[Freud]</fc> thus found something that to some extent expressed the **//real//** meaning and purpose of symbol production, which is to bring about an awareness of those primordial images that belong to all men and can therefore lead the individual out of his isolation." <fc green>(Emphasis mine.  Cf §394 above, where Jung talks of the consequence of individuation and the resulting isolation.)</fc>
+[[:Religion|Σ]] §396 "This fact is expressed in a general way by the religions, where the relation of the individual to God or the gods ensures that the vital link with the regulating images and instinctual powers of the unconscious is not broken.  Naturally this is true only so long as the religious ideas have not lost their numinosity, i.e., their thrilling power.  Once this loss has occurred, it can never be replaced by anything rational."\\ <fc green>This last statement is very interesting to me, I think of the engagement and wonder of science.  There are many unexplained things, which I guess could be considered then 'irrational' in their non-understanding, but these can grip people too.  Poetry too, and computers can be poetry - it is another language after all - are beautiful and can be thrilling.\\ He continues...</fc>\\ " ... consciousness reacts to these revelations in the same characteristic way: the alchemist reduced his symbols to the chemical substances he worked with, while the modern man reduces them to personal experiences, as Freud also does in his interpretation of dreams.  Both of them act as though they knew to what known quantities the meaning of the symbols could be reduced.  And both, in a sense are right: for just as the alchemist was caught in his own alchemical dream language, so modern man, caught in the toils of egohood, uses his personal psychological problems as a //[[http://en.wiktionary.org/wiki/fa%C3%A7on//de//parler|facon de parler]]// .  In both cases the representational material is derived from already existing conscious contents.  The result of this reduction, however, is not very satisfactory ..." <fc green>Definitely worth reading on.  Jung highlights Freud and the incest archetype. An interesting comment:</fc>"He <fc green>[Freud]</fc> thus found something that to some extent expressed the **//real//** meaning and purpose of symbol production, which is to bring about an awareness of those primordial images that belong to all men and can therefore lead the individual out of his isolation." <fc green>(Emphasis mine.  Cf §394 above, where Jung talks of the consequence of individuation and the resulting isolation.)</fc>
 §397 "... symbols mean very much more than can be known at first glance.  Their meaning resides in the fact that they compensate an unadapted attitude of consciousness, an attitude that does not fulfil its purpose, and that they would enable it to do this if they were understood.<fc red><sup>5</sup></fc>\\ <fc red><sup>5</sup></fc><sub>As archetypal symbols are numinous, they have an effect even though they cannot be grasped intellectually.</sub>\\ <fc green>Jung closes out this paragraph with a comparison of the alchemical work and that of analysis.  Sure, the laboratory work is needed in alchemy as the personal, conscious ego issues need to be dealt with, but the healing comes from allowing the symbolic archetypal content to still shine through - without pinning or reducing it down to a specific meaning for then it loses its power.</fc> "...the analyst keeps an eye on their symbolic aspects, for healing comes only from what leads the patient beyond himself and beyond his entanglement in the ego."
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 §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|}}
+{{books_and_literature:hermetic_museum:musaeum_hermeticum_vol_2:image004.png?400|}}
 (English copy) Musaeum hermeticum, Vol II, p199  //A subtle allegory concerning the secrets of alchemy very useful to possess and pleasant to read// . By Michael Maier
@@ Line 597: / Line 597: @@
 <fc green>Here's the page referenced by Jung from the original Latin version, p702</fc>\\
-{{:aker:books_and_literature:hermetic_museum:musaeum_hermeticum_latin_p702.png?600|}}
+{{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 [[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|}}
+{{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>"\\
@@ Line 616: / Line 616: @@
 <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>\\
-{{:aker:collected_works:the-fall.jpg?600|}}
+{{collected_works:the-fall.jpg?600|}}
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 <fc green>I'm not sure these colours are entirely accurate but given the description above they seem close for this context at least.</fc>\\
-{{:aker:collected_works:4colours.png?100|}}
+{{collected_works:4colours.png?100|}}
 §403 "The //Turba// has much to say about the fruit-bearing tree. ... <fc green>From the //Turba// :</fc> "I say that that old man does not cease to eat of the fruits of that tree ...until that old man becomes a youth."<fc red><sup>18</sup></fc> These fruits are here equated with the bread of life in John 6:35, but they go back beyond that to the Ethiopic Book of Enoch (second century B.C.) .. **//This is a clear hint of death and renewal//** .  It is not always the fruit of the tree, but of the //granum frumenti// , the grain of wheat, from which the food of the immortality is prepared, as in //Aurora consurgens// I ..."\\ <fc green>Emphasis mine.  He continues...</fc>&lt;br/.&gt;"In the Book of Enoch the fruits of the tree of wisdom are likened to grapes, and this is of interest inasmuch as in the Middle Ages the philosophical tree was sometimes called a vine,<fc red><sup>22</sup></fc> with reference to John 15:1, "I am the true vine.""\\ <fc green>Cf. §359 above here for the vine as the philosophical tree.</fc>\\ "The fruits and seeds of the tree were also called sun and moon,<fc red><sup>23</sup></fc> to which the two trees of paradise corresponded.<fc red><sup>24</sup></fc>  The sun and moon fruits presumably go back to Deuteronomy 33:13. ..."
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 §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|}}
+{{books_and_literature:reusner_pandora:5.jpg?600|}}
 §427 "Melusina corresponds to the Edem of the Gnostics and represents the feminine aspect of Mercurius, i.e., the female Nous (Naas of the [[wp>Naassenes|Naassenes]]), which in the form of the serpent seduced our first parents."
@@ Line 747: / Line 747: @@
 §446 "The quaternity of the tree goes back beyond the Christian era.  It is found in Zarathustra's vision of the tree with four branches made of gold, silver, steel, and "mixed iron."<fc red><sup>27</sup></fc>  This image reappears later in the alchemical tree of the metals, which was then compared with the cross of Christ."
-[[aker:Religion|Σ]] §447 "The tree also appears as a symbol of transformation in a passage in Dorn's "Speculativa philosophia," which is very interesting from the point of view of the psychology of religion:\\ "[God] hat determined to snatch the sword of his wrath <fc green>(The double edged sword of Gods word)</fc> from the  hands of the angel, substituting in place thereof a three-pronged hook of gold, <fc green>(the trinity?)</fc> hanging the sword on a tree: <fc green>(i.e. crucifixion of Christ, gods word made man, John 1:1 'in the beginning was the word, and the word was with God, and the word was God.')</fc> and so God's wrath is turned into love."<fc red><sup>30</sup></fc>  Christ as Logos is the two-edged sword, which symbolizes God's wrath, as in Revelation 1:16.\\ <fc red><sup>27</sup></fc><sub> //Theatr. Chem// ., I (1659), p. 254. ... //insert some Latin here// :)  </sub>
+[[:Religion|Σ]] §447 "The tree also appears as a symbol of transformation in a passage in Dorn's "Speculativa philosophia," which is very interesting from the point of view of the psychology of religion:\\ "[God] hat determined to snatch the sword of his wrath <fc green>(The double edged sword of Gods word)</fc> from the  hands of the angel, substituting in place thereof a three-pronged hook of gold, <fc green>(the trinity?)</fc> hanging the sword on a tree: <fc green>(i.e. crucifixion of Christ, gods word made man, John 1:1 'in the beginning was the word, and the word was with God, and the word was God.')</fc> and so God's wrath is turned into love."<fc red><sup>30</sup></fc>  Christ as Logos is the two-edged sword, which symbolizes God's wrath, as in Revelation 1:16.\\ <fc red><sup>27</sup></fc><sub> //Theatr. Chem// ., I (1659), p. 254. ... //insert some Latin here// :)  </sub>
 **//The dual aspect of the snake as Sophia / Wisdom, and also Instinct, chthonic//** \\
-[[aker:Religion|Σ]] §448 "Christ as Logos is synonymous with the Naas, <fc green>(Cf. the Naas above)</fc> the serpent of the [[http://en.wiktionary.org/wiki/nous|Nous]] amount the Ophites.  ... Hence it <fc green>(The snake)</fc> is an excellent symbol for the **//two aspects of the unconscious//** : cold and ruthless instinctuality, and its Sophia quality or natural wisdom, which is embodied in the archetypes. \\ The Logos-nature of Christ represented by the chthonic serpent <fc green> //stop// </fc>  //is// the maternal wisdom of the divine mother, which is prefigured by sapientia in the Old Testament.  The snake-symbol thus characterizes Christ as a personification of the unconscious in all its aspects, <fc green>(i.e. the instinctual and the natural wisdom, Sophia)</fc> and as such he is hung on the tree in sacrifice ("wounded by the spear" like Odin)."
+[[:Religion|Σ]] §448 "Christ as Logos is synonymous with the Naas, <fc green>(Cf. the Naas above)</fc> the serpent of the [[http://en.wiktionary.org/wiki/nous|Nous]] amount the Ophites.  ... Hence it <fc green>(The snake)</fc> is an excellent symbol for the **//two aspects of the unconscious//** : cold and ruthless instinctuality, and its Sophia quality or natural wisdom, which is embodied in the archetypes. \\ The Logos-nature of Christ represented by the chthonic serpent <fc green> //stop// </fc>  //is// the maternal wisdom of the divine mother, which is prefigured by sapientia in the Old Testament.  The snake-symbol thus characterizes Christ as a personification of the unconscious in all its aspects, <fc green>(i.e. the instinctual and the natural wisdom, Sophia)</fc> and as such he is hung on the tree in sacrifice ("wounded by the spear" like Odin)."
 <fc red>What the fuck does this next bit mean!!</fc> ...
@@ Line 772: / Line 772: @@
 <fc green>I like this...</fc> \\
-[[malefic:paper1|Λ]] [[aker:Religion|Σ]] §457 "These symbols are usually quaternity and consist of two pairs of opposites crossing one another (e.g., left/right, above/below).  The four points demarcate a circle, which, apart from the point itself, is the simplest symbol of wholeness and therefore the simplest God-image.<fc red><sup>4</sup></fc>  This **//reflection//** has some bearing on the emphasis laid on the cross in our text, since the cross as well as the tree is the medium of conjunction. ... The coniunctio is a culminating point of life and at the same time a death, for which reason our text mentions the "fragrance of immortality."  On the one hand the anima is the connecting link with the world beyond and the eternal images, while on the other hand her emotionality involves man in the chthonic world and its transitoriness."\\ <fc red><sup>4</sup></fc><sub>"God is a circle whose centre is everywhere and the circumference nowhere."  Cf. //[[aker:collected_works:cw14|Mysterium Coniunctionis]]// p.47.</sub>
+[[malefic:paper1|Λ]] [[:Religion|Σ]] §457 "These symbols are usually quaternity and consist of two pairs of opposites crossing one another (e.g., left/right, above/below).  The four points demarcate a circle, which, apart from the point itself, is the simplest symbol of wholeness and therefore the simplest God-image.<fc red><sup>4</sup></fc>  This **//reflection//** has some bearing on the emphasis laid on the cross in our text, since the cross as well as the tree is the medium of conjunction. ... The coniunctio is a culminating point of life and at the same time a death, for which reason our text mentions the "fragrance of immortality."  On the one hand the anima is the connecting link with the world beyond and the eternal images, while on the other hand her emotionality involves man in the chthonic world and its transitoriness."\\ <fc red><sup>4</sup></fc><sub>"God is a circle whose centre is everywhere and the circumference nowhere."  Cf. //[[collected_works:cw14|Mysterium Coniunctionis]]// p.47.</sub>
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