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aker:collected_works:cw14 [2015/06/28 16:05] – [III. The Personification of the Opposites] januscollected_works:cw14 [2017/02/14 04:18] – ↷ Page moved from aker:collected_works:cw14 to collected_works:cw14 janus
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 §2 I would mention the eagle and toad ("The eagle flying through the air and the toad crawling on the ground"), which are the "emblem" of Avicenna in Michael Maier,<sup><fc red>8</fc></sup> the eagle representing [[wp>Luna|Luna]] "or Juno, Venus, Beya, who is fugitive and winged like the eagle, which flies up to the clouds and receives the rays of the sun in his eyes."  The toad "is the opposite of the air, it is a contrary element, namely earth, ... For this reason it denotes the philosophic earth, which cannot fly [i.e., cannot be sublimated], as it is firm and solid."\\  §2 I would mention the eagle and toad ("The eagle flying through the air and the toad crawling on the ground"), which are the "emblem" of Avicenna in Michael Maier,<sup><fc red>8</fc></sup> the eagle representing [[wp>Luna|Luna]] "or Juno, Venus, Beya, who is fugitive and winged like the eagle, which flies up to the clouds and receives the rays of the sun in his eyes."  The toad "is the opposite of the air, it is a contrary element, namely earth, ... For this reason it denotes the philosophic earth, which cannot fly [i.e., cannot be sublimated], as it is firm and solid."\\ 
-<sup><fc red>8</fc></sup><sub>//[[:aker:books_and_literature:Symbola Aureae|Symbola Aureae Mensae Duodecim Nationum]]//, p. 192.*</sub>+<sup><fc red>8</fc></sup><sub>//[[books_and_literature:symbola_aureae|Symbola Aureae Mensae Duodecim Nationum]]//, p. 192.*</sub>
  
 <fc green>Note:</fc> Gabricus (or Thabritius) <fc green>(Cf. para 14. where 'Gabritius' is mentioned.)</fc> and Beya. <fc green>Note:</fc> Gabricus (or Thabritius) <fc green>(Cf. para 14. where 'Gabritius' is mentioned.)</fc> and Beya.
  
-§3 "Another favourite theriomorphic image is that of the two birds or two dragons, one of them winged, the other wingless. ... They stand for Sol and Luna, brother and sister, who are united by means of the art.<sup><fc red>12</fc></sup>  In Lambspringk's "Symbols"<sup><fc red>13</fc></sup> they appear as the astrological Fishes which, swimming in opposite directions, symbolise the spirit / soul polarity. ... Another symbol is the stag and unicorn meeting in the "forest."<sup><fc red>16</fc></sup>  The stag signifies the soul, the unicorn spirit, and the forest the body.  The next two pictures in Lambspringk's "Symbols" show the lion and lioness,<sup><fc red>17</fc></sup> or the wolf and dog, the latter two fighting; they too symbolise soul and spirit.  In Figure VII the opposites are symbolised by two birds in a wood, one fledged, the other unfledged.  Whereas in earlier pictures the conflict seems to be between spirit and soul, the two birds signify the conflict between spirit and body, and in Figure VIII the two birds fighting do in fact represent the conflict, as the caption shows. ..."\\ <sup><fc red>13</fc></sup><sub>//[[:aker:books_and_literature:Hermetic Museum|Musaeum Hermeticum]]//, p. 343. (Cf. [[:aker:books_and_literature:Hermetic Museum|Waite, The Hermetic Museum Restored and Enlarged, I, pp. 276f.]])</sub>\\ <sup><fc red>16</fc></sup><sub>See //[[:aker:collected_works:cw12|Psychology and Alchemy]]//, fig. 240.</sub>+§3 "Another favourite theriomorphic image is that of the two birds or two dragons, one of them winged, the other wingless. ... They stand for Sol and Luna, brother and sister, who are united by means of the art.<sup><fc red>12</fc></sup>  In Lambspringk's "Symbols"<sup><fc red>13</fc></sup> they appear as the astrological Fishes which, swimming in opposite directions, symbolise the spirit / soul polarity. ... Another symbol is the stag and unicorn meeting in the "forest."<sup><fc red>16</fc></sup>  The stag signifies the soul, the unicorn spirit, and the forest the body.  The next two pictures in Lambspringk's "Symbols" show the lion and lioness,<sup><fc red>17</fc></sup> or the wolf and dog, the latter two fighting; they too symbolise soul and spirit.  In Figure VII the opposites are symbolised by two birds in a wood, one fledged, the other unfledged.  Whereas in earlier pictures the conflict seems to be between spirit and soul, the two birds signify the conflict between spirit and body, and in Figure VIII the two birds fighting do in fact represent the conflict, as the caption shows. ..."\\ <sup><fc red>13</fc></sup><sub>//[[books_and_literature:hermetic_museum|Musaeum Hermeticum]]//, p. 343. (Cf. [[books_and_literature:hermetic_museum|Waite, The Hermetic Museum Restored and Enlarged, I, pp. 276f.]])</sub>\\ <sup><fc red>16</fc></sup><sub>See //[[collected_works:cw12|Psychology and Alchemy]]//, fig. 240.</sub>
  
-| {{:aker:books_and_literature:viridarium_chymicum:viridarium_chymicum_plate_042.jpg?300|}}\\ <fc green>//'The Solar Table'//,\\ plate 42 from the manuscript [[aker:books_and_literature:viridarium_chymicum|Viridarium Chymicum]]</fc> | {{:aker:books_and_literature:viridarium_chymicum:viridarium_chymicum_plate_020.jpg?300|}}\\ <fc green>//"Emblem" of Avicenna// in Michael Maier,\\ plate 20 from the manuscript [[aker:books_and_literature:viridarium_chymicum|Viridarium Chymicum]]</fc> |+| {{:aker:books_and_literature:viridarium_chymicum:viridarium_chymicum_plate_042.jpg?300|}}\\ <fc green>//'The Solar Table'//,\\ plate 42 from the manuscript [[books_and_literature:viridarium_chymicum|Viridarium Chymicum]]</fc> | {{:aker:books_and_literature:viridarium_chymicum:viridarium_chymicum_plate_020.jpg?300|}}\\ <fc green>//"Emblem" of Avicenna// in Michael Maier,\\ plate 20 from the manuscript [[books_and_literature:viridarium_chymicum|Viridarium Chymicum]]</fc> |
  
-| {{:aker:books_and_literature:hermetic_museum:3.jpg?300|}}\\ <fc green>//'The two fishes'//, soul & spirit,\\ image from the manuscript [[aker:books_and_literature:hermetic_museum|Musaem Hermeticum]]</fc> | {{:aker:books_and_literature:hermetic_museum:5.jpg?300|}}\\ <fc green>//'Stag and unicorn'//, soul & spirit,\\ image from the manuscript [[aker:books_and_literature:hermetic_museum|Musaem Hermeticum]]</fc> | {{:aker:books_and_literature:hermetic_museum:7.jpg?300|}}\\ <fc green>//'Male and female lion'//, soul & spirt,\\ image from the manuscript [[aker:books_and_literature:hermetic_museum|Musaem Hermeticum]]</fc>+| {{:aker:books_and_literature:hermetic_museum:3.jpg?300|}}\\ <fc green>//'The two fishes'//, soul & spirit,\\ image from the manuscript [[books_and_literature:hermetic_museum|Musaem Hermeticum]]</fc> | {{:aker:books_and_literature:hermetic_museum:5.jpg?300|}}\\ <fc green>//'Stag and unicorn'//, soul & spirit,\\ image from the manuscript [[books_and_literature:hermetic_museum|Musaem Hermeticum]]</fc> | {{:aker:books_and_literature:hermetic_museum:7.jpg?300|}}\\ <fc green>//'Male and female lion'//, soul & spirt,\\ image from the manuscript [[books_and_literature:hermetic_museum|Musaem Hermeticum]]</fc>
-| {{:aker:books_and_literature:hermetic_museum:6.jpg?300|}}\\ <fc green>//'Wolf and dog'//, soul & spirit,\\ image from the manuscript [[aker:books_and_literature:hermetic_museum|Musaem Hermeticum]]</fc> | {{:aker:books_and_literature:hermetic_museum:musaeum_hermeticum_img_16.jpg?300|}}\\ <fc green>//'Two birds'//, one fledged the other unfledged, body & spirit,\\ image from the manuscript [[aker:books_and_literature:hermetic_museum|Musaem Hermeticum]]</fc> |+| {{:aker:books_and_literature:hermetic_museum:6.jpg?300|}}\\ <fc green>//'Wolf and dog'//, soul & spirit,\\ image from the manuscript [[books_and_literature:hermetic_museum|Musaem Hermeticum]]</fc> | {{:aker:books_and_literature:hermetic_museum:musaeum_hermeticum_img_16.jpg?300|}}\\ <fc green>//'Two birds'//, one fledged the other unfledged, body & spirit,\\ image from the manuscript [[books_and_literature:hermetic_museum|Musaem Hermeticum]]</fc> |
  
 §4 "The elevation of the human figure to a king or a divinity, and on the other hand its representation in subhuman...form, are indications of the //transconscious character// of the paris of opposites.  The do not belong to the ego-personality but are **supraordinate** to it. ... The pairs of opposites constitute the phenomenology of the paradoxical //self//, man's totality." <fc green>Emphasis mine</fc> §4 "The elevation of the human figure to a king or a divinity, and on the other hand its representation in subhuman...form, are indications of the //transconscious character// of the paris of opposites.  The do not belong to the ego-personality but are **supraordinate** to it. ... The pairs of opposites constitute the phenomenology of the paradoxical //self//, man's totality." <fc green>Emphasis mine</fc>
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 === 3. The Orphan, the Widow, and the Moon === === 3. The Orphan, the Widow, and the Moon ===
 <fc green>Some of the references Jung uses:</fc> <fc green>Some of the references Jung uses:</fc>
-  * [[wp>Albertus_Magnus#Alchemy|Albertus Magnus]] (born before 1200 – died November 15, 1280) responsible for //Theatrum Chemicum//, not to be confused with Ashmoles' //[[aker:books_and_literature:theatrum_chemicum_britannicum|Theatrum Chemicum Britanicum]]//\\  +  * [[wp>Albertus_Magnus#Alchemy|Albertus Magnus]] (born before 1200 – died November 15, 1280) responsible for //Theatrum Chemicum//, not to be confused with Ashmoles' //[[books_and_literature:theatrum_chemicum_britannicum|Theatrum Chemicum Britanicum]]//\\  
-  * [[wp>Petrus Bonus|Petrus Bonus]] responsible for the //[[aker:books_and_literature:pretiosa_margarita_novella|Pretiosa Margarita Novella]]// written circa 1330. Published 1546 by Apvd Aldi filios in Venice.\\ +  * [[wp>Petrus Bonus|Petrus Bonus]] responsible for the //[[books_and_literature:pretiosa_margarita_novella|Pretiosa Margarita Novella]]// written circa 1330. Published 1546 by Apvd Aldi filios in Venice.\\ 
   * [[wp>Johann Daniel Mylius|Johann Daniel Mylius (ca. 1583 – 1642)]] responsible for //Philosophia Reformata// c1622\\    * [[wp>Johann Daniel Mylius|Johann Daniel Mylius (ca. 1583 – 1642)]] responsible for //Philosophia Reformata// c1622\\ 
   * (Italian Wikipedia) [[http://it.wikipedia.org/wiki/Guglielmo_Grataroli|Guglielmo Grataroli]] (Bergamo, May 16 1516 - Basel, April 16 1568 ) responsible for //Verae Alchemiae artisque metallicae, citra Aenigmata, doctrina, certusque ... //, Pietro Perna, Basel, 1561.   * (Italian Wikipedia) [[http://it.wikipedia.org/wiki/Guglielmo_Grataroli|Guglielmo Grataroli]] (Bergamo, May 16 1516 - Basel, April 16 1568 ) responsible for //Verae Alchemiae artisque metallicae, citra Aenigmata, doctrina, certusque ... //, Pietro Perna, Basel, 1561.
   * The //Aurora Consurgens//, at first thought to be authored by [[wp>Thomas Aquinas|Thomas Aquinas]] (1225 – 7 March 1274) but now attributed to a 'psuedo Aquinas', unknown.   * The //Aurora Consurgens//, at first thought to be authored by [[wp>Thomas Aquinas|Thomas Aquinas]] (1225 – 7 March 1274) but now attributed to a 'psuedo Aquinas', unknown.
-  * The //[[aker:books_and_literature:symbola_aureae|Symbola Aureae Mensae Duodecim Nationum]]//  (1617) by [[wp>Michael Maier|Michael Maier]].+  * The //[[books_and_literature:symbola_aureae|Symbola Aureae Mensae Duodecim Nationum]]//  (1617) by [[wp>Michael Maier|Michael Maier]].
   * [[wp>Manichaeism|Manichaeism]]   * [[wp>Manichaeism|Manichaeism]]
  
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 §15 "All these statements apply just as well to the prima materia in its feminine aspect: it is the moon, the mother of all things, the vessel, it consists of opposites, has a thousand names, is an old woman and a whore, as Mater Alchimia it is wisdom and teaches wisdom, it contains the elixir of life in potentia and ..." §15 "All these statements apply just as well to the prima materia in its feminine aspect: it is the moon, the mother of all things, the vessel, it consists of opposites, has a thousand names, is an old woman and a whore, as Mater Alchimia it is wisdom and teaches wisdom, it contains the elixir of life in potentia and ..."
  
-<fc green>Plate 50 from //[[aker:books_and_literature:secretioris_naturae|Maier's Scrutinium Chymicum]]// This is referenced in the text Jung quotes</fc>\\+<fc green>Plate 50 from //[[books_and_literature:secretioris_naturae|Maier's Scrutinium Chymicum]]// This is referenced in the text Jung quotes</fc>\\
 > "Nevertheless the Philosophers have put to death the woman who slays her husbands, ... Let a grave be dug for that dragon, and let that woman be buried with him, he being chained fast to that woman; and the more he winds and coils himself about her, the more will he be cut to pieces by the female weapons which are fashioned in the body of the woman.  ...<sup><fc red>103</fc></sup>"  > "Nevertheless the Philosophers have put to death the woman who slays her husbands, ... Let a grave be dug for that dragon, and let that woman be buried with him, he being chained fast to that woman; and the more he winds and coils himself about her, the more will he be cut to pieces by the female weapons which are fashioned in the body of the woman.  ...<sup><fc red>103</fc></sup>" 
-<sup><fc red>103</fc></sup><sub>... The final illustration in //[[aker:books_and_literature:secretioris_naturae|Maier's Scrutinium Chymicum]]// shows this burial. Cf. para 30. below.</sub>+<sup><fc red>103</fc></sup><sub>... The final illustration in //[[books_and_literature:secretioris_naturae|Maier's Scrutinium Chymicum]]// shows this burial. Cf. para 30. below.</sub>
  
 {{:aker:books_and_literature:scrutinium_chymicum:scrutinium_chymicum_img_50.jpg?350|}} {{:aker:books_and_literature:scrutinium_chymicum:scrutinium_chymicum_img_50.jpg?350|}}
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 §19 "... Directly or indirectly the Cabala was assimilated into alchemy.  Relationships must have existed between them at a very early date, though it is difficult to trace them in the sources. ... \\ The identification of Malchuth with Luna <fc green>(Cf. footnote 116 on p. 22.)</fc> forms a link with alchemy, and is another example of the process by which the patristic symbolism of [[wp>sponsus|sponsus]] <fc green>(//the Bridegroom//)</fc> and sponsa <fc green>(//the Bride//)</fc> had been assimilated much earlier. ..." §19 "... Directly or indirectly the Cabala was assimilated into alchemy.  Relationships must have existed between them at a very early date, though it is difficult to trace them in the sources. ... \\ The identification of Malchuth with Luna <fc green>(Cf. footnote 116 on p. 22.)</fc> forms a link with alchemy, and is another example of the process by which the patristic symbolism of [[wp>sponsus|sponsus]] <fc green>(//the Bridegroom//)</fc> and sponsa <fc green>(//the Bride//)</fc> had been assimilated much earlier. ..."
  
-<fc green>Jung continues with some points about the Sol-Luna allegory.</fc> "... I want to emphasise it, because the moon, standing on the borders of the sublunary world ruled by evil, has a share not only in the world of light but also in the daemonic world of darkness, ... That is why her changefulness is so significant symbolically: she is duplex and mutable like Mercurius, and is like him a mediator; hence their identification in alchemy.<sup><fc red>131</fc></sup>" \\ <sup><fc red>131</fc></sup><sub>Jung, "[[aker:collected_works:cw13#iv_the_spirit_mercurius_239_-_303|The Spirit Mercurius]]," par. 273.</sub>+<fc green>Jung continues with some points about the Sol-Luna allegory.</fc> "... I want to emphasise it, because the moon, standing on the borders of the sublunary world ruled by evil, has a share not only in the world of light but also in the daemonic world of darkness, ... That is why her changefulness is so significant symbolically: she is duplex and mutable like Mercurius, and is like him a mediator; hence their identification in alchemy.<sup><fc red>131</fc></sup>" \\ <sup><fc red>131</fc></sup><sub>Jung, "[[collected_works:cw13#iv_the_spirit_mercurius_239_-_303|The Spirit Mercurius]]," par. 273.</sub>
  
 <fc green>The discussion is around the fullest or 'strict' application of the Sol-Luna allegory adopted by the patristic symbolism. The alchemical approach or symbolism was more complete though than the Patristic allegory as it brings not only the illumination but the dark side of the moon when she turns away.  Hence the mutable attributes of the Luna nature, and the alignment with Mercurius.  To the early Christians the moon was a symbol of the lack of constancy in man to follow God, to keep from sin.</fc> <fc green>The discussion is around the fullest or 'strict' application of the Sol-Luna allegory adopted by the patristic symbolism. The alchemical approach or symbolism was more complete though than the Patristic allegory as it brings not only the illumination but the dark side of the moon when she turns away.  Hence the mutable attributes of the Luna nature, and the alignment with Mercurius.  To the early Christians the moon was a symbol of the lack of constancy in man to follow God, to keep from sin.</fc>
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 {{:aker:collected_works:mercurius.jpg?200|}} {{:aker:collected_works:mercurius.jpg?200|}}
  
-§23 "The alchemists also represented the "**eclipse**" <fc green>(Emphasis mine)</fc> as the descent of the sun into the (feminine) Mercurial Fountain,<sup><fc red>160</fc></sup> or as the disappearance of Gabricus in the body of Beya <fc green>(Think Isis, Horus. Cf. para. 2 above)</fc> Again, the sun in the embrace of the new moon is treacherously slain by the snake-bite (//conatu viperino//) of the monther-beloved, or pierced by the //telum passionis//, Cupid's arrow.<sup><fc red>161</fc></sup> These ideas explain the strange picture in Reusner's //[[aker:books_and_literature:reusner_pandora|Pandora]]//,<sup><fc red>162</fc></sup> showing Christ being pierced with a lance by a crowned virgin whose body ends in a serpent's tail.<sup><fc red>163</fc></sup> ..." \\ +§23 "The alchemists also represented the "**eclipse**" <fc green>(Emphasis mine)</fc> as the descent of the sun into the (feminine) Mercurial Fountain,<sup><fc red>160</fc></sup> or as the disappearance of Gabricus in the body of Beya <fc green>(Think Isis, Horus. Cf. para. 2 above)</fc> Again, the sun in the embrace of the new moon is treacherously slain by the snake-bite (//conatu viperino//) of the monther-beloved, or pierced by the //telum passionis//, Cupid's arrow.<sup><fc red>161</fc></sup> These ideas explain the strange picture in Reusner's //[[books_and_literature:reusner_pandora|Pandora]]//,<sup><fc red>162</fc></sup> showing Christ being pierced with a lance by a crowned virgin whose body ends in a serpent's tail.<sup><fc red>163</fc></sup> ..." \\ 
 {{:aker:books_and_literature:reusner_pandora:15.jpg?300|}}  {{:aker:books_and_literature:reusner_pandora:15.jpg?300|}} 
  
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 [[aker:Religion|Σ]] §28 <fc green>[[wp>kenosis|Kenosis]] (= emptying).  Footnote 194 & 196 <- must read.</fc> [[aker:Religion|Σ]] §28 <fc green>[[wp>kenosis|Kenosis]] (= emptying).  Footnote 194 & 196 <- must read.</fc>
  
-§30 "Indeed, the secret poisoning that otherwise emanates from the coldness and moisture of the moon is occasionally attributed to the "cold dragon," who contains a "volatile fiery spirit" and "spits flames."  Thus in {{:aker:books_and_literature:scrutinium_chymicum:scrutinium_chymicum_img_50.jpg?linkonly|Emblem L}} <fc green>(shown below)</fc> of the //[[aker:books_and_literature:secretioris_naturae|Scrutinium]]//<sup><fc red>198</fc></sup> he is given a masculine role: he wraps the woman in the grave in a deadly embrace.  The same thought occurs again in {{:aker:books_and_literature:scrutinium_chymicum:scrutinium_chymicum_img_05.jpg?linkonly|Emblem V}}, where a toad is laid on the breast of the woman so that she, suckling it, may die as it grows.<sup><fc red>199</fc></sup>  The toad is a cold and damp animal like the dragon.  It "empties" the woman as though the moon were pouring herself into the sun.<sup><fc red>200</fc></sup>"  <fc green>(Cf. para 15. above)</fc>+§30 "Indeed, the secret poisoning that otherwise emanates from the coldness and moisture of the moon is occasionally attributed to the "cold dragon," who contains a "volatile fiery spirit" and "spits flames."  Thus in {{:aker:books_and_literature:scrutinium_chymicum:scrutinium_chymicum_img_50.jpg?linkonly|Emblem L}} <fc green>(shown below)</fc> of the //[[books_and_literature:secretioris_naturae|Scrutinium]]//<sup><fc red>198</fc></sup> he is given a masculine role: he wraps the woman in the grave in a deadly embrace.  The same thought occurs again in {{:aker:books_and_literature:scrutinium_chymicum:scrutinium_chymicum_img_05.jpg?linkonly|Emblem V}}, where a toad is laid on the breast of the woman so that she, suckling it, may die as it grows.<sup><fc red>199</fc></sup>  The toad is a cold and damp animal like the dragon.  It "empties" the woman as though the moon were pouring herself into the sun.<sup><fc red>200</fc></sup>"  <fc green>(Cf. para 15. above)</fc>
  
-| **Plate L** [[aker:books_and_literature:secretioris_naturae|Maier's Scrutinium Chymicum]]\\ {{:aker:books_and_literature:scrutinium_chymicum:scrutinium_chymicum_img_50.jpg?350}} | **Plate V** [[aker:books_and_literature:secretioris_naturae|Maier's Scrutinium Chymicum]]\\ {{:aker:books_and_literature:scrutinium_chymicum:scrutinium_chymicum_img_05.jpg?350}} |+| **Plate L** [[books_and_literature:secretioris_naturae|Maier's Scrutinium Chymicum]]\\ {{:aker:books_and_literature:scrutinium_chymicum:scrutinium_chymicum_img_50.jpg?350}} | **Plate V** [[books_and_literature:secretioris_naturae|Maier's Scrutinium Chymicum]]\\ {{:aker:books_and_literature:scrutinium_chymicum:scrutinium_chymicum_img_05.jpg?350}} |
  
 <fc green>Some other interesting references: [[wp>zohar|Zohar]] and the [[wp>vulgate|Vulgate]]</fc> <fc green>Some other interesting references: [[wp>zohar|Zohar]] and the [[wp>vulgate|Vulgate]]</fc>
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 [[wp>Manichaeism|Manichaeism]] [[wp>Manichaeism|Manichaeism]]
  
-§32 "In the //[[aker:books_and_literature:aurora_consurgens|Aurora Consurgens]]// "sulphur nigrum" <fc green>(Black Sulphur = ''🜏'', Sulphur = ''🜍'' Black Sulphur -> Brimstone, related to 'spirit')</fc> stands side by side with "[[http://en.wiktionary.org/wiki/vetula|vetula]]," <fc green>(old woman, or 'corn mother'/ [[wp>corn dolly|corn dolly]])</fc> the first being a synonym for spirit and the second for soul. ... The "black sulphur" is a pejorative name for the active, masculine substance of Mercurius and points to its dark, saturnine natures, which is evil.<sup><fc red>217</fc></sup>"+§32 "In the //[[books_and_literature:aurora_consurgens|Aurora Consurgens]]// "sulphur nigrum" <fc green>(Black Sulphur = ''🜏'', Sulphur = ''🜍'' Black Sulphur -> Brimstone, related to 'spirit')</fc> stands side by side with "[[http://en.wiktionary.org/wiki/vetula|vetula]]," <fc green>(old woman, or 'corn mother'/ [[wp>corn dolly|corn dolly]])</fc> the first being a synonym for spirit and the second for soul. ... The "black sulphur" is a pejorative name for the active, masculine substance of Mercurius and points to its dark, saturnine natures, which is evil.<sup><fc red>217</fc></sup>"
  
-<fc green>Considering the //vetula// or 'corn mother' this might explain the second image in the //[[aker:books_and_literature:aurora_consurgens|Aurora Consurgens]]// which portrays a two headed figure made of different animals and parts, including what looks like a burning left leg made of corn.  Perhaps this is in reference to the 'corn mother', the spirit of the corn effigy that was made at each harvest and is here being burnt.  Keeping in mind vetula <-> corn mother <-> anima.</fc>\\ +<fc green>Considering the //vetula// or 'corn mother' this might explain the second image in the //[[books_and_literature:aurora_consurgens|Aurora Consurgens]]// which portrays a two headed figure made of different animals and parts, including what looks like a burning left leg made of corn.  Perhaps this is in reference to the 'corn mother', the spirit of the corn effigy that was made at each harvest and is here being burnt.  Keeping in mind vetula <-> corn mother <-> anima.</fc>\\ 
 {{:aker:books_and_literature:aurora_consurgens:images:aurora_consurgens_img_02.jpg?200|}}  {{:aker:books_and_literature:aurora_consurgens:images:aurora_consurgens_img_02.jpg?200|}} 
  
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 <sup><fc red>229</fc></sup><sub>... that is, a Heavely Dew, and this dew is called the Mercury of the Philosophers, or Aqua Permanens." ...</sub> <sup><fc red>229</fc></sup><sub>... that is, a Heavely Dew, and this dew is called the Mercury of the Philosophers, or Aqua Permanens." ...</sub>
  
-<fc green>[[aker:books_and_literature:the_mysterium_lectures|Edinger]] p51. relates the sweating with heating, arousing desire.  Cf. this with footnote 232 in the Manichaean myth about how the Archons - children of darkness, were aroused (girls to the boys and boys to the girls) to sweat or ejaculate and thus release the light they had eaten.  The correlation of sweating <-> desire <-> releasing the light, all very interesting.</fc>+<fc green>[[books_and_literature:the_mysterium_lectures|Edinger]] p51. relates the sweating with heating, arousing desire.  Cf. this with footnote 232 in the Manichaean myth about how the Archons - children of darkness, were aroused (girls to the boys and boys to the girls) to sweat or ejaculate and thus release the light they had eaten.  The correlation of sweating <-> desire <-> releasing the light, all very interesting.</fc>
    
 §35 "It is the moral task of alchemy to bring the feminine, maternal background of the masculine psyche, seething with passions, into harmony with the principle of the spirit - truly a labour of Hercules! In Dorn's words: ..." §35 "It is the moral task of alchemy to bring the feminine, maternal background of the masculine psyche, seething with passions, into harmony with the principle of the spirit - truly a labour of Hercules! In Dorn's words: ..."
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 See [[aker:alchemy&#symbols|full list of hieroglyphs]]. See [[aker:alchemy&#symbols|full list of hieroglyphs]].
  
-<sup><fc red>53</fc></sup><sub>... Dorn is an opponent of the quaternity. Cr. "[[aker:collected_works:cw11|Psychology and Religion]]," par. 104 and n. 47.</sub>\\ +<sup><fc red>53</fc></sup><sub>... Dorn is an opponent of the quaternity. Cr. "[[collected_works:cw11|Psychology and Religion]]," par. 104 and n. 47.</sub>\\ 
 <fc green>This makes sense; Dorn as one of Paracelsus' strongest advocates was more Christian as well so the quaternity would not have readily appealed to him.  Paracelsus' early work advocated the //Three Primes// or '//Tria Prima//' => Salt, Sulphur, Mercury, as the basis of all matter although he acknowledged the four elements.  I can't be sure of the context here but this seems to me in conflict with the quaternity perspective.</fc> <fc green>This makes sense; Dorn as one of Paracelsus' strongest advocates was more Christian as well so the quaternity would not have readily appealed to him.  Paracelsus' early work advocated the //Three Primes// or '//Tria Prima//' => Salt, Sulphur, Mercury, as the basis of all matter although he acknowledged the four elements.  I can't be sure of the context here but this seems to me in conflict with the quaternity perspective.</fc>
  
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 §64 <sup><fc red>148</fc></sup><sub>... The "mangled King" refers to Osiris, well known to the alchemists, and his dismemberment. ...Osiris and Isis together form the androgynous prima materia. ....</sub>\\ §64 <sup><fc red>148</fc></sup><sub>... The "mangled King" refers to Osiris, well known to the alchemists, and his dismemberment. ...Osiris and Isis together form the androgynous prima materia. ....</sub>\\
 <fc green>The **motif of dismemberment**</fc>\\ <fc green>The **motif of dismemberment**</fc>\\
-<sup><fc red>149</fc></sup><sub>Cf. [[aker:collected_works:cw11|Psychology and religion: West and East, Collected Works Vol. 11]] - "Transformation Symbolism in the Mass," pars. 345ff., 400, 410f.</sub>+<sup><fc red>149</fc></sup><sub>Cf. [[collected_works:cw11|Psychology and religion: West and East, Collected Works Vol. 11]] - "Transformation Symbolism in the Mass," pars. 345ff., 400, 410f.</sub>
  
 §65 "Interment is identical with the //nigredo//.<sup><fc red>154</fc></sup>\\  §65 "Interment is identical with the //nigredo//.<sup><fc red>154</fc></sup>\\ 
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 §74 <fc green>A parable of the kings bath and oak tree.</fc> §74 <fc green>A parable of the kings bath and oak tree.</fc>
  
-§75 "From ancient times the tree was man's birthplace;<sup><fc red>194</fc></sup> it is therefore a source of life.  The alchemists called both the vessel and the bath the "womb."<sup><fc red>195</fc></sup> ... The King's bath is itself a matrix, the tree serving as an attribute of the latter.  Often, as in the [[aker:books_and_literature:ripley_scrowle|Ripley Scrowle]],<sup><fc red>197</fc></sup> the tree stands in the nuptial bath, either as a pillar or directly as a tree in whose branches the numen appears in the shape of a mermaid (=anima) with a snake's tail.<sup><fc red>198</fc></sup>  The analogy with the Tree of Knowledge is obvious.<sup><fc red>199</fc></sup> "+§75 "From ancient times the tree was man's birthplace;<sup><fc red>194</fc></sup> it is therefore a source of life.  The alchemists called both the vessel and the bath the "womb."<sup><fc red>195</fc></sup> ... The King's bath is itself a matrix, the tree serving as an attribute of the latter.  Often, as in the [[books_and_literature:ripley_scrowle|Ripley Scrowle]],<sup><fc red>197</fc></sup> the tree stands in the nuptial bath, either as a pillar or directly as a tree in whose branches the numen appears in the shape of a mermaid (=anima) with a snake's tail.<sup><fc red>198</fc></sup>  The analogy with the Tree of Knowledge is obvious.<sup><fc red>199</fc></sup> "
  
-§76 Cf. [[aker:books_and_literature:turba_philosophorum|The Turba Philosophorum]] <fc green>I wonder of the significance of the number 180.</fc>+§76 Cf. [[books_and_literature:turba_philosophorum|The Turba Philosophorum]] <fc green>I wonder of the significance of the number 180.</fc>
  
 §77 <sup><fc red>215</fc></sup><sub>... "Forty" is a prefiguration of the length of the opus.  According to Genesis 50:3 forty days are required for embalming.  Forty seems to be a magic multiple of four, 10 (the //denarius//) X 4.</sub> §77 <sup><fc red>215</fc></sup><sub>... "Forty" is a prefiguration of the length of the opus.  According to Genesis 50:3 forty days are required for embalming.  Forty seems to be a magic multiple of four, 10 (the //denarius//) X 4.</sub>
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 §99 "Now it is, as a matter of fact, true that apart from the personal striving for power, or //superbia//, love, in the sense of //concupiscentia//, is the dynamism that most infallibly brings the unconscious to light.  ... That is why we always find two main causes of psychic catastrophes: on the one hand a disappointment in love and on the other hand a thwarting of the striving for power." §99 "Now it is, as a matter of fact, true that apart from the personal striving for power, or //superbia//, love, in the sense of //concupiscentia//, is the dynamism that most infallibly brings the unconscious to light.  ... That is why we always find two main causes of psychic catastrophes: on the one hand a disappointment in love and on the other hand a thwarting of the striving for power."
  
-§100 "The last interpretation ... although its argument is the stupidest its content is the most significant. ...the author, C. Schwartz,<sup><fc red>256</fc></sup> ... His view was that Lucius Agatho Priscius meant his monument to be understood as the //Church//. ... the symbol of the Church in part expresses and in part substitutes for all the secrets of the soul ...<fc green>(Cf. [[aker:collected_works:cw11|Psychology and Religion]])</fc>"\\ <sup><fc red>256</fc></sup><sub>//Acta eruditorum// (1727), p. 332.</sub>+§100 "The last interpretation ... although its argument is the stupidest its content is the most significant. ...the author, C. Schwartz,<sup><fc red>256</fc></sup> ... His view was that Lucius Agatho Priscius meant his monument to be understood as the //Church//. ... the symbol of the Church in part expresses and in part substitutes for all the secrets of the soul ...<fc green>(Cf. [[collected_works:cw11|Psychology and Religion]])</fc>"\\ <sup><fc red>256</fc></sup><sub>//Acta eruditorum// (1727), p. 332.</sub>
  
 §101 <fc green>Worth a read, difficult to sum up.  Interesting is the use of term "[[https://en.wiktionary.org/wiki/immanent|immanentist]]" principle of explanation as a result of the "psychic contents that dropped out of the dogmatic framework at the time of the Renaissance (circa 14-17th century)  and the Great Schism (1378 - 1417) .</fc> "... the collective unconscious, through its archetypes, provides the //a priori// condition for the assignment of meaning." <fc green>(i.e., the psyche was there first)</fc> §101 <fc green>Worth a read, difficult to sum up.  Interesting is the use of term "[[https://en.wiktionary.org/wiki/immanent|immanentist]]" principle of explanation as a result of the "psychic contents that dropped out of the dogmatic framework at the time of the Renaissance (circa 14-17th century)  and the Great Schism (1378 - 1417) .</fc> "... the collective unconscious, through its archetypes, provides the //a priori// condition for the assignment of meaning." <fc green>(i.e., the psyche was there first)</fc>
  
 §103 "... the divine maiden(anima), ... the divine child (the self).<sup><fc red>259</fc></sup>" \\  §103 "... the divine maiden(anima), ... the divine child (the self).<sup><fc red>259</fc></sup>" \\ 
-<sup><fc red>259</fc></sup><sub>Cf. my "[[aker:collected_works:cw9i|The Psychology of the Child Archetype]]" and "[[aker:collected_works:cw9i|The Psychological Aspects of the Kore]]."</sub>\\  +<sup><fc red>259</fc></sup><sub>Cf. my "[[collected_works:cw9i|The Psychology of the Child Archetype]]" and "[[collected_works:cw9i|The Psychological Aspects of the Kore]]."</sub>\\  
-<sup><fc red>260</fc></sup><sub>"De sulphure," //[[aker:books_and_literature:hermetic_museum|Mus. herm]]//., p. 617: "(The soul) imagines very many profound things outside the body, and by this is made like unto God."*</sub>+<sup><fc red>260</fc></sup><sub>"De sulphure," //[[books_and_literature:hermetic_museum|Mus. herm]]//., p. 617: "(The soul) imagines very many profound things outside the body, and by this is made like unto God."*</sub>
  
  
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  • by janus