A list of references from the text throughout the site where Σ is used to annotate the reference.

p280 “Similarly, in Christianity, Christ is an exemplar who dwells in every Christian as his integral personality. But historical trends led to the imitatio Christi, whereby the individual does not pursue his own destined road to wholeness, but attempts to imitate the way taken by Christ. Similarly in the East, historical trends led to a devout imitation of the Buddha. That Buddha should have become a model to be imitated was in itself a weakening of his idea, just as the imitatio Christi was a forerunner of the fateful stasis in the evolution of the Christian idea. As Buddha, by virtue of his insight, was far in advance of the Brahma gods, so Christ cried out to the Jews, “You are gods” (John 10:34); but men were incapable of understanding what he meant. ...” (Makes me think a little of Rabi Cook and his ideas; the light of god existing in each of us.)
Memories, Dreams, and Reflections

p329 “In practical terms, this means that good and evil are no longer so self-evident. We have to realise that each represents a judgement. In view of the fallibility of all human judgement, we can not believe that we will always judge rightly.”
Memories, Dreams, and Reflections

pp338 God and man
“In the experience of the self it is no longer the opposites “God” and “man” that are reconciled, as it was before, but rather the opposites within the God-image itself. That is the meaning of divine service, of the service which man can render to God, that light may emerge from the darkness, that the Creator may become conscious of His creation, and man conscious of himself.” (Emphasis mine) “That is the goal, or one goal, which fits man meaningfully into the scheme of creation, and at the same time confers meaning upon it. It is an explanatory myth which has slowly taken shape within me in the course of the decades. It is a goal I can acknowledge and esteem, and which therefore satisfies me.” “... Through consciousness he (man) takes possession of nature by recognising the existence of the world and thus, as it were, confirming the Creator. The world becomes the phenomenal world, for without conscious reflection it would not be. If the Creator were conscious of Himself, He would not need conscious creatures; ...“
Memories, Dreams, and Reflections

p108 ”...How could God be far away and all powerful and yet near to man and sympathetic? ...the Alexandrian Jews in imagining a mediator as agent of God and yet close to man ...Their imagined intermediary they called “Sophia” (or Logos) or Wisdom, who bridges the chasm between God and man.
Davis, writing in a similar vein, remarks that ' from earliest times the mind of man has grasped tangible and formulated intangible Nature by means of two opposite qualities and a third by which the opposites are mediated, reconciled and included. The notion of the Trinity, Father = active, Son = passive and Godhead = spirit ...antedates history.”
I like this first bit by Davis, taken from Annals of Medical History c.1924 ...the intermediary bringing the opposites together.
A Prelude to chemistry

p109 “If we wish to know man, we must consider him as active subject (What does he think of himself?), as passive object (What do his fellows think of him?), and, thirdly, the man as he really is.
The philosophy of Hegel is but a reiterated insistence upon the three - the Thing, its Own Other, and the Thing-in-itself.
If we wish to think of God, we are obliged to think of Him as Active Power (= Soul / God the father), as passive object, that is, as that which possesses passivity and undergoes the Passion (= Body / Christ), and thirdly as the Spirit which determines and terminates the action (= Spirit / the Holy Spirit).” We are of course missing the female principle.
A Prelude to chemistry

p110 “...George Ripley (1415 - 1490), canon of Bridlington, in the prologue to his popular work, The Compound of Alchymie ...conteining twelve Gates: 'O Unity in the substance, and Trinity in the Godhead ...As thou didst make all things out of one chaos, so let me be skilled to evolve our microcosm out of one substance in its three aspect of Magnesia, Sulphur, and Mercury.'“
I find this interesting, as all things from one chaos, the microcosm = us, out of one substance containing three, i.e. the one substance is like the Godhead as in the Godhead is also a trinity. He starts with 'O Unity in the substance', so 'oneness'?...or what, or is it the substance that the substance is a unity like the Godhead is a Unity but a trinity?
“Ripley thus pictures the Stone as a triune microcosm (cf. p133)...“
So the stone is the substance?...I don't think so, the 'one substance' is the Stone, yes, but the microcosm is us...evolved out ('to evolve our microcosm out ') the one substance, i.e. we may evolve ourselves from the 'one substance' that is both a Unity and trinity, like the Godhead, i.e. we are like the Godhead, only incomplete (Nature) that may be evolved by the Art.
A Prelude to chemistry

p112 “The writer of Gloria Mundi ('The Glory of the World') likens the Stone to the biblical 'stone which the builders rejected', in the following remarkable passage:96 'The Stone is cast away and rejected by all. Indeed it is the Stone which the builders os Solomon disallowed. But if it be prepared in the right way, it is a pearl without price, and, indeed, the earthly antitype of Christ, the heavenly Corner Stone. As Christ was rejected and despised in this world ....and nevertheless was more precious than heave and earth; so it is with our Stone among earthly things.'
Gloria Mundi refers the ultimate origin of alchemy to God;...“
A Prelude to chemistry

p19 “The central religious god of our civilization is a helpless man hung on the cross. He is condemned to suffering and complete passivity, and that is what the very active self-willed Western man worships and prays to, what he needs to meditate upon.”
The Feminine in Fairytales

p35 “All the well-meaning charitable enterprises in the world are built up on a Weltanschauung that does not take the dark side of the mother nature into consideration.”
YES!!! I so agree with this point, there needs to be more death in the world, people need to not be afraid of death. I wonder if in any way this could relate to my ideas of death and extreme sport where the individual is seeking out the mother. This could align with the desire to return to the participation mystique of things, a return to the womb??? ...perhaps I'm over reaching. She continues...
“They are based in Christian ideas. But if one ignores a goddess, she manifests herself again. At one time nature and her dark side were in harmony, but from the twelfth and thirteenth centuries onward ... natural processes were no longer on the lines of the one-sided light attitude.”
The Feminine in Fairytales

p180 “I think the great danger of the Christian teaching, of the privatio boni, of the nonexistence of evil, is that it causes an inflation of the good, a wrong kind of inflated optimism. The idea that we can clear up the dark corners of nature (I would add here, 'in man', as I'm still no convinced of the idea of clearing up the dark corners in nature per se, its the psyche as a manifestation of nature. We are different to nature though, but the same.) and the Godhead has given the white civilization an enormous drive and optimistic élan, but also inflation. it is a very subtle problem, because if one did not believe in the possibility of cleaning out dark and dusty corners in the human soul, and thus improving the situation of the human being, one could not be an analyst. But when that optimism goes an inch too far, you are inflated.”
The Feminine in Fairytales

p190 “This light, rational attitude is really an inheritance from the Platonic, Neo-platonic, and Stoic philosophies and not an influx from genuine Christian teaching.”
The Feminine in Fairytales

p280 “At Byblus the death of Adonis was annually mourned with weeping, wailing, and beating of the breast; but next day he was believed to come to life again and ascend up to heaven in the presence of his worshippers.”
There's more in this paragraph on the blood of Adonis and there is definitely similarity here with the life of Christ and the biblical accounts.
The Golden Bough: The Roots of Religion and Folklore

p298 “His origin is further attested by the story that he was born of a virgin, who conceived by putting in her bosom a ripe almond or pomegranate.”
The Golden Bough: The Roots of Religion and Folklore

p314 “Indeed on king, Amenhôtep IV, undertook to sweep away all the old gods at a stroke and replace them by a single god, the “great living disc of the sun.”1 In the hymns composed in his honour, this deity is referred to as “the living disc of the sun, besides whom there is none other.” He is said to have made “the far heaven” and “men, beasts, and birds; he strengtheneth the eyes with his beams, and when he showeth himself, all flowers live and grow, the meadows flourish at his upgoing and are drunken at his sight, all cattle skip on their feet, and the birds that are in the marsh flitter for joy.” It is he “who bringeth the years, createth the months, maketh the days, calculateth the hours, the lord of time, by whom men reckon.” In his zeal for the unity of god, the king commanded to erase the names of all other gods from the monuments, and to destroy their images.”
1 On this attempted revolution in religion see Lepsius in Verhandl. d. königl. Akad. d. Wissensch. zu Berlin, 1851, pp. 196-201; Erman, op. cit. p.355
The Golden Bough: The Roots of Religion and Folklore

P319 “Again, Plutarch, a very intelligent student of comparative religion, insists upon the detailed resemblance of the rites of Osiris to those of Dionysus.4
4 Plutarch, Isis et Osiris, 35.
The Golden Bough: The Roots of Religion and Folklore

p327ff “The reason given for sacrificing goats to Dionysus is an example of a myth of the latter sort. They were sacrificed to him, it was said, because they injured the vine. Now the goat, as we have seen, was originally an embodiment of the god himself. But when the god had divested himself of his animal character and had become essentially anthropomorphic, the killing of the goat in his worship came to be regarded no longer as a slaying of the god himself, but as a sacrifice to him; and since some reason had to be assigned why the goat in particular should be sacrificed, it was alleged that this was a punishment inflicted on the goat for injuring the vine, the object of the god's especial care.”
The Golden Bough: The Roots of Religion and Folklore

p360 “As men emerge from savagery the tendency to anthropomorphise or humanise their divinities gains strength; and the more anthropomorphic these become, the wider is the breach which severs them from those natural objects of which they were at first merely the animating spirits or souls. But in the progress upwards from savagery, men of the same generation do not march abreast; and though the anthropomorphic gods may satisfy the religious wants of more advanced individuals, the more backward member of the community will cling by preference to the older animistic notions.”
The Golden Bough: The Roots of Religion and Folklore

p19 “The Roman Church had formally asserted its exclusive right to interpret or mediate the Holy Spirit at the time of the schism between the Eastern and Western (Roman) Churches, at the Eighth Ecumenical Council of Constantinople (869-70). Canon 11 stated:
While the Old and New Testaments teach that man has one rational and intelectual soul, and this is the teaching also of all the fathers and doctors of Church, some persons, nevertheless, blasphemously maintain that he has two souls. This holy and general council, therefore, anathematises the authors and adherents of that false teaching. Anyone presuming to act contrary to the decision of this great council, shall be anathematised and cut off from the faith and society of Christians.
From that time on, according to the Roman Church, man has a soul (giving form and intellectual faculties) and a body, but not a spirit or a second soul.”
A topic for further discussion, whether man is Dyophysite, Miaphysite or Monophysite
Transformation of the Psyche

§30 (Needs reading in the context of this passage) “Everyone who has his eyes and wits about him can see that the world is dead, cold, and unending. Never yet has he beheld a God, or been compelled to require the existence of such a God from the evidence of his senses. On the contrary, it needed the strongest inner compulsion, which can only be explained by the irrational force of instinct, for man to invent those religious beliefs whose absurdity was long since pointed out by Tertullian. ... One could almost say that if all the world's traditions were cut off at a single blow, the whole of mythology and the whole history of religion would start all over again with the next generation. Only a very few individuals succeed in throwing off mythology in epochs of exceptional intellectual exuberance - the masses never. Enlightenment avails nothing, it merely destroys a transitory manifestation, but not the creative impulse.”
Symbols of Transformation, Collected Works Vol. 5

§89 “Since, psychologically speaking, the God-image is a complex of ideas of an archetypal nature, it must necessarily be regarded as representing a certain sum of energy (libido) which appears in projection.29 (Very interesting:) In most of the existing religions it seems that the formative factor which creates the attributes of divinity is the father-imago, while in the older religions it was the mother-imago. ... The God-concept is not only an image, but an elemental force. ...” Interesting further read...especially the reference to Romans 3:19
29This proposition has caused much offence, because people have failed to see that it is a psychological view and not a metaphysical statement. The psychic fact “God” is a typical autonomism, a collective archetype, as I later called it. ... The existence of the archetype neither postulates a God, nor does it deny that he exists.
Symbols of Transformation, Collected Works Vol. 5

§94 is interesting in my view due to Jung's comparison of a physical creation phenomenon = the birth or a child, in comparison to a psychic act of creation, i.e., repressed content leading to a creative product like art or ideas (like the Miss Miller poem). The one due to repression & projection, the other a physical consequence = the baby. Can a baby (physical) be a psychic projection...no. It can be the object on to which we project, but as an act of nature, of creation, it is not. So psychically, we can have natural acts of creation without repression or projection. Here Jung brings in God, religion - where religion and God(s) were created not through projection, is of course valid, but where is that line?? ...very interesting thoughts. Read on in §95, whether the god image is created or created itself in us? Cf. here too, towards the end of §95 ”...the religious figures show a marked tendency to appear in the most varied forms; they often clothe themselves so convincingly in the stuff of the individual psyche that it remains a moot point whether they are not in the last resort produced by the subject himself.”
Symbols of Transformation, Collected Works Vol. 5

Jung here - without saying so - compares or aligns confession of sin with key aspects of the psychoanalytic process...
§95 “These measures aim at keeping the conflicts conscious, and that is also a sine qua non of the psychotherapeutic procedure. ... The conscious projection at which Christian education aims therefore brings a double psychic benefit: firstly, one keeps oneself conscious of the conflict (“sin”) ... secondly, one lightens one's burden by surrendering it to God, to whom all solutions are known.”
Symbols of Transformation, Collected Works Vol. 5

§102 The discussion takes an interesting turn here off the segue of sexuality and the driving force of these instinctual powers, the libido. Region in much of its guise has been - with divine love that is followed closely, as we've seen by sex and power instincts - to release us from these compulsions. Here Jung draws on the early mysteries and the religious intentions of Christianity and Mithraism. Some interesting footnotes too then...
“These religions strove after precisely that higher form of social intercourse symbolised by a projected (“incarnate”) idea (the Logos [Cf. §99]), whereby all the strongest impulses of man - which formerly had flung him from one passion to another and seemed to the ancients like the compulsion of evil stars, Heimarmene,51 or like what we psychologists would call the compulsion of libido 52 - could be made available for the maintenance of society.”
51Cf. the prayers of the so-called Mithras liturgy ... Altogether, the purpose of the mysteries (pl. IVb) was to break the “compulsion of the stars” by magic power.
52The power of fate makes itself felt unpleasantly only when everything goes against our will, that is to say, when we are no longer in harmony with ourselves. The ancients, accordingly, brought είμαρμένη into relation with the “primal light” or “primal fire”, the Stoic conception of the ultimate cause, or all-pervading warmth which produced everything and is therefore fate. ... This warmth, as will be shown later, is a libido-image...Another conception of Ananke (Necessity), according to Zoroaster's book ΙΙερί Φύσεως (“On Nature”), is air, which in the form of wind is again connected with the fertilizing agent.
Symbols of Transformation, Collected Works Vol. 5

§104 latching on to an Idea greater than oneself, a μεσίτης = mediator. (It seems to me, even in footnote 57, quoting Augustine' Confessions, that a lot of this need was to overcome the basic carnal instinct that had man living in 'licentiousness' as Jung put it.) ...sex was becoming a problem :) ...or as Jung puts it:
“The meaning of these cults - Christianity and Mithraism - is clear: moral subjugation of the animal instincts.58Cf. this with footnote 51, “Altogether, the purpose of the mysteries (pl. IVb) was to break the “compulsion of the stars” by magic power”
... “The civilized man of today seems very far from that. He has merely become neurotic. For us the needs of the Christian community have gone by the board; we no longer understand their meaning. We do not even know against what it is meant to protect us.59
...“For enlightened people, the need for religion is next door to neurosis.60 It must be admitted that the Christian emphasis on spirit inevitably leads to an unbearable depreciation of man's physical side, and thus produces a sort of optimistic caricature of human nature. ...“
60Unfortunately Freud, too, has made himself guilty of this error.
i.e. For many people, those who 'need' religion are consequently thought to live side-by-side to neuroticism, are themselves neurotic.
Symbols of Transformation, Collected Works Vol. 5

§107 “Through centuries of educational training, Christianity subdued the animal instincts of antiquity and of the ensuing ages of barbarism to the point where a large amount of instinctual energy could be set free for the building of civilization. ... It was an age that strove after inwardness and spiritual abstraction. Nature was abhorrent to man. ...”
§108 “But it was not only the aesthetic beauty of the world ... There were also daemonic or magical influences emanating from nature herself.”
Symbols of Transformation, Collected Works Vol. 5

§128 “Psychologically, however, God is the name for a complex of ideas grouped round a powerful feeling; the feeling-tone is what really gives the complex its characteristic efficacy,12 for it represents an emotional tension which can be formulated in terms of energy. ... If one worships God, sun, or fire (cf. fig. 4), one is worshipping intensity and power, in other words the phenomenon of psychic energy as such, the libido.”
This all seems to continue the discussion started in the previous paragraphs about Miss Millers love for God being confused with her more human passion, so sex and religion again. Although, thats not quite right, its more about the psychic energy and where it is coming from and how it manifests as libido. (CF §125)
Symbols of Transformation, Collected Works Vol. 5

§129 “I am therefore of the opinion that, in general, psychic energy or libido creates the God-image by making use of archetypal patterns, and that man in consequence worships the psychic force active within him as something divine. (Pl. va) We thus arrive at the objectionable conclusion that, from the psychological point of view, the God-image is a real but subjective phenomenon.” (Emphasis mine)
Symbols of Transformation, Collected Works Vol. 5

So these paragraphs are about 'man becoming God'. Jung quotes Hippolytus in §132 “He says of the deification: “That is the 'Know thyself.'”. So 'knowing yourself' is akin, or heading in the right direction to realising God within you in as much as God here refers to the subjective view of God. This serves a number of purposes;
§134 “When man becomes God, ... But the strengthening of his power-consciousness is only the outward effect of his becoming God; far more important are the deeper lying processes in the realm of feeling. For whoever introverts libido, i.e., withdraws it from the external object, suffers the necessary consequences of introversion: the libido which is turned inwards, into the subject, reverts to the individual past and digs up from the treasure-house of memory ...“
Cf. here where Jung talks of the energy withdraw from the projected object will then find other content to latch on to - namely memories. He mentions this in the context repressed feelings for the sailor so its perhaps not the same thing exactly, cf. §95. as these ceremonies are a conscious act. He goes on...and here brings in the paternal elements again:
“The regressive reactivation of the father- and mother-imagos plays an important role in religion.” Cf. §62 above
Symbols of Transformation, Collected Works Vol. 5

§149 “Buy the striving for unity is opposed by a possibly even stronger tendency to create multiplicity, so that even in strictly monotheistic religions like Christianity the polytheistic tendency cannot be suppressed. The deity is divided into three parts, and on top of that come all the heavenly hierarchies.”
Symbols of Transformation, Collected Works Vol. 5

Very interesting comment on archetypes and religion...something for the history of religion.
§225 “The archetype, as a glance at the history of religious phenomena will show, has a characteristically numinous effect, so that the subject is gripped by it as though by an instinct. What is more, instinct itself can be restrained and even overcome by this power, ...“
Symbols of Transformation, Collected Works Vol. 5

§257 Some thoughts about this para - Imagine the libido being directed internally, intensely introverted if you will, expecting to hear something. Jung mentions 'prayer' here. It makes me wonder, when thinking of the divine love, and the god image discussed earlier, how power that 'prayer' might be when directed internally, to the imago dei in us, seeking an answer. Then, importantly, to listen to the answer and bring it back to reality. Synthesize it, integration of the unconscious (God in us) response. Cf. §95 where Jung talks of Prayer.
Symbols of Transformation, Collected Works Vol. 5

§259 “The cultural point of view gives man a meaning apart from the mass, (mass of particles) and this, in the course of centuries, led to the development of personality and the cult of the hero.”
So I'm thinking that the hero developed out of cultural development, of the personality, the individual elevating themselves as a personality above the culture??...don't know.
Jung carries on here discussing how 'rationalistic' theology are inline with this tendency. So Christ and religion are closely related to the hero myth.
... “The concrete reality of religious figures assists the canalisation of libido into the equivalent symbols, provided that the worship of them does not get stuck at the outward object.” Emphasis mine. This last bit is very interesting, and very important I think as the canalisation must return, or recognise what is being constellated - canalised - internally. It will never attain its symbolic form but rather, will be stuck on the objective manifestation...which can only take you so far. Further interesting reading here on the religious element. ...“These, so far as psychological experience is concerned, are the archetypal contents of the (collective) unconscious, the archaic heritage of humanity, the legacy left behind by all differentiation and development and bestowed upon all men like sunlight and air.” This comment is very important I think. In some ways it says the unconscious archetype is archaic heritage as a result of the differentiation and development of man breaking away from the cultural development as stated earlier. So man's quest or journey(s) towards individuality over the centuries has resulted in this archaic content resulting in the archetype...is that how this should be read?
Symbols of Transformation, Collected Works Vol. 5

§260 “It is a fact of experience that all archetypal contents have a certain autonomy, since they appear spontaneously and can often exercise an overwhelming compulsion. There is, therefore, nothing intrinsically absurd about the expectation that “God” will take over the activity and spontaneity of the conscious mind, for the primordial images are quite capable of doing precisely this.”
Symbols of Transformation, Collected Works Vol. 5

§294 There is a very interesting comment here about the sacrifice of Christ, i.e., on the cross flanked by two thieves (one good/repentant going to heaven, the other bad/non-repentant and going to hell), and the Mithraic sacrifice flanked by dadophors, one with a raised torch, the other with a lowered torch.
52The difference between this and the Mithraic sacrifice is significant. The dadophors are harmless gods of light who take no part in the sacrifice. The Christian scene is much more dramatic. The inner relation of the dadophors to Mithras, of which I will speak later, suggests that there was a similar relation between Christ and the two thieves.
Symbols of Transformation, Collected Works Vol. 5

§312 “The meaning of this cycle of myths is clear enough; it is the longing to attain rebirth through a return to the womb, and to become immortal like the sun. This longing for the mother is amply expressed in the literature of the Bible.”
Symbols of Transformation, Collected Works Vol. 5

§313 “The Christians are children of the Higher City (Cf. §312 quote from Galations 4:36ff), not sons of the earthly city-mother, who is to be cast out; for those born after the flesh are opposed to those born after the spirit, who are not born from the fleshly mother but from a symbol of the mother.” I find this very interesting. The idea aligns with the Gnostic and alchemy themes of nature in that the Christians shunned nature and 'being (re)born of nature' in a sense. Salvation had to come from the spiritual domain and thus the flesh - nature - was shunned. So a mother symbol, a spiritual symbol, not of the fleshy mother, is where the Christian birth arises. The Gnostics however, along with the Alchemists sought rebirth in the material as well as spiritual, there was a more balanced relationship.
As an aside, comparing the stories of moses in the basket, Joshua in the whale...the Christian narrative used symbols, whereas the Greek myths would just have the god or goddess born out of the thigh of another god for e.g., Zeus giving birth to Dionysus.
Jung goes on...

“This substitution is due to the fact that the regression of libido reactivates the ways and habits of childhood, and above all the relation to the mother;10 but what was natural and useful to the child is a psychic danger for the adult, and this is expressed by the symbol of incest. Because the incest taboo opposes the libido and blocks the path to regression, it is possible for the libido to be canalised into the mother analogies thrown up by the unconscious.”
10And, of course, to the father, though the relation to the mother naturally takes first place, being on a deeper level.
Very interesting....this whole paragraph is very good. Worth reading again. The discussion around how the libido canalises around the mother analogies presented by the unconscious; as libido regresses towards infantile associations with the mother the incest taboo halts the deeper regression to a purely infantile stage (for the adult, 'rejoining' = incest the mother is not healthy, although for a child it is natural) and presents the mother analogies upon which the libido can now work and canalise. This is an opportunity for growth and consciousness to develop - unless one get hung up on the parents. This is where the symbol can help, and progress consciousness as for e.g. the symbol of the city. If this is where the adult can now focus efforts, it is a new mother.
Symbols of Transformation, Collected Works Vol. 5

§330 32The relationship of the son to the mother was the psychological basis of numerous cults. Robertson ( Christianity and Mythology, p. 322) was struck by Christ's relationship to the two Marys, and he ...
There is more here about the eschatological experience involving the mother (for this case material)...and this being akin to the Christian theme of the Lamb united with the mother-bride (his Church) - the nuptiae chymicae, the coniunctio. This makes me think of a return to participation mystique, a return to mother earth. Cf. this with an interesting comment on infantilism in para. 345. Not exactly the same thing, but worth referencing.
§332 Jung starts out here questioning Freud's causal theory of symbol-formation from the incest taboo, or “incest prohibition”...he then goes on to discuss the idea of incest a little further and says: “Moreover it must be pointed out that the basis of the “incestuous” desire is no cohabitation, but, as every sun (Sun = libido) myth shows, the strange idea of becoming a child again, of returning to the parental shelter, and of entering into the mother in order to be reborn though her. But the way to this goal lies through incest ...”
Worth reading on further here on the whole incest thing ...
“It is not incestuous cohabitation that is desired, but rebirth.” There is a very interesting footnote on p224, footnote 36, about sex and sexuality. Of sexuality - ” ... the libido becomes imperceptibly spiritualised. The power which “always desires evil” thus creates spiritual life. That is why the religions exalt this procedure into a system. ...“
John 3:4ff
§335 “The reason why Jesus' words have such great suggestive power is that they express the symbolical truths which are rooted in the very structure of the human psyche.” Cf. para. 339 below.
Symbols of Transformation, Collected Works Vol. 5

§336 “It is as necessary today as it ever was to lead the libido away from the cult of rationalism and realism - not, indeed, because these things have gained the upper hand (quite the contrary), but because the guardians and custodians of symbolical truth, namely the religions, have been robbed of their efficacy by science. ...
But that means placing symbolical truth on a new foundation - a foundation which appeals not only to sentiment, but to reason. And this can only be achieved by reflecting how it came about in the first place that humanity needed the improbability of religious statements, and what it signifies when a totally different spiritual reality is superimposed on the sensuous and tangible actuality of this world.”
This is fantastic. Cf. para.'s 2 & 3, and 34ff. It is important to look back. Also, I think of alchemy and, for example, the figure of Mercurius that is so hard to pin down both academically and spiritually and the important thing in many ways is not to understand the Mercurial figure in his myriad of complexities (although sure, it is important), but more importantly is to understand why the figure of Mercurius was/is so important. Why does the psyche find need to have such a figure - symbol. That is almost as if not more important to understand.
Symbols of Transformation, Collected Works Vol. 5

§339 - 340 Cf. para. 332. & 337 Christianity's 'archetypal analogies' for the most part were in tune with instinctual forces it wanted to transform and the motive forces it was dealing with. There's argument here for why Jung thought religion and having a religious attitude was and is so important to having a legitimate experience of one's Self, and understanding ourselves, to think symbolically. There is an interesting comment in para. 341 about brutality - anyone who lays aside Christianity (religion) on rational judgement will be confronted with the brutality that is in us, that was channeled by Christianity. Jung points to contemporary historical events (WWII) as implications to illustrate this point.
Symbols of Transformation, Collected Works Vol. 5

§349 “The hanging of Attis, in effigy, on a pine-tree ...the hanging of Marsyas, ... the hanging of Odin, ... - all teach us that the hanging of Christ on the Cross is nothing unique in religious mythology, ...
In this world of images the Cross is the Tree of Life and at the same time a Tree of Death - a coffin (cf. pl. XXXVI).”
Symbols of Transformation, Collected Works Vol. 5

§398 “Animals represent instinct, and also the prohibition of instinct, so that man becomes human (Conscious) through conquering his animal instinctuality.”
Some very interesting comments now about the evolution of consciousness and symbols around the incest theme. It's long, but worth writing out:
“In the Mithraic sacrifice the conquest of instinctuality no longer takes the archaic form of overpowering the mother, but of renouncing one's own instinctive desires. The primitive idea of reproducing oneself by entering into the mother's body has become so remote that the hero, instead of committing incest, is now sufficiently far advanced in the domestic virtues to seek immortality through the sacrifice incest tendency. This significant change finds its true fulfillment only in the symbol of the crucified God. ...Although the tree of life has a mother significance, it is no longer the mother, but a symbolical equivalent to which the hero offers up his life. ...s symbol which expresses...the subjugation of instinct. ... We can say that he unites himself with the mother in death and at the same time negates the act of union, paying for his guilt with deadly torment. This act of supreme courage and supreme renunciation is a crushing defeat for man's animal nature, and it is also an earnest of supreme salvation, because such a deed alone seems adequate to expiate Adam's sin of unbridled instinctuality. The sacrifice is the very reverse of regression - it is a successful canalisation of libido into the symbolic equivalent of the mother, and hence a spiritualisation of it.” (Emphasis mine)
Symbols of Transformation, Collected Works Vol. 5

§466 “The libido that will not flow into life at the right time regresses to the mythical world of the archetypes, where it activates images which, since the remotest times, have expressed the non-human life of the gods, whether of the upper world or the lower. ... Herein lay the vital importance of myths: they explained to the bewildered human being what was going on in his unconscious and why he was held fast. ... These ingredients can also be found in the Christian myth, but it is too veiled to have enlightened our author (Miss Miller).”
Symbols of Transformation, Collected Works Vol. 5

§494 “The answer to this question is that the hero is not born like an ordinary mortal because his birth is a rebirth from the mother-wife. That is why the hero so often has two mothers. ... ”
“The dual mother may be replaced by the motif of dual birth, which has attained a loft significance in various religions. In Christianity, for example, baptism represents a rebirth, ... Thus Christ's redemptive death on the cross was understood as a “baptism,” that is to say, as rebirth through the second mother, symbolised by the tree of death.”
28The rapid death or the mother, or separation from the mother, is an essential part of the hero-myth. The same idea is expressed in the myth of the swan maiden, who flies away again after the birth of the child, her purpose fulfilled.
Symbols of Transformation, Collected Works Vol. 5

§536 “These parallels show how little there is of the human and personal in the Christ-image, and how strong is the universal mythological element.”
There is a lot to think about in this comment I think, lots to ponder on when I think of the personal connection people have with the church and perceived personal understanding of Christ. The personal connection must of course be internal and personal but Christ - against what Jung says here - was not someone that, firstly, is human...so difficult for us to really relate to him. Secondly, his myth is universal - so not as unique as people think.
A good paragraph to read...
“All over the earth, in the most various forms, each with a different time-colouring, the saviour-hero appears as a fruit of the entry of libido into the maternal depths of the unconscious.” (Emphasis mine)
Symbols of Transformation, Collected Works Vol. 5

”... the young person should sacrifice his childhood and his childish dependence on the physical parents, lest he remain caught body and soul in the bonds of unconscious incest. This regressive tendency has been consistently opposed from the most primitive times by the great psychotherapeutic systems which we know as the religions.”
Footnote 97, Zosimos
”... So, as soon as we feel ourselves slipping, we begin to combat this tendency and erect barriers against the dark, rising flood of the unconscious and its enticements to regression, which all too easily takes on the deceptive guise of sacrosanct ideals, principles, beliefs, etc. If we wish to stay on the heights we have reached, we must struggle all the time to consolidate our consciousness and its attitude.” This is not as positive as it sounds, read further to understand that these ideals we hang on to with our consciousness do not last...'we must struggle' as he says!
” ... Everything young grows old, all beauty fades, all heat cools, all brightness dims, and every truth becomes stale and trite. For all these things have taken on shape, and all shapes are worn thin by the working of time ; they age, sicken, crumble to dust - unless they change. But change they can, for the invisible spark that generated them is potent enough for infinite generation. ... ” (Emphasis mine)
Symbols of Transformation, Collected Works Vol. 5

§575 I am intrigued by what Jung says here...worth reading the context of the statement, but interesting in that it gives a hint to much of the way Jung writes I think, and the reason so many things are important: “This formulation is not to be taken as anything more than a psychological interpretation of the crucifixion symbol, which, because of its long-lasting effects over the centuries, must somehow be an idea that accords with the nature of the human soul.(Emphasis mine)
”... Here, as everywhere else in this book when discussing the psychology of religious figures, I am no concerned with the theological point of view. ... The unconscious, it appears, does not obey the same laws as the conscious - indeed, if it did, it would not be able to fulfill its compensatory function.”
Symbols of Transformation, Collected Works Vol. 5

§576 “Christ, as a hero and god-man, signifies psychologically the self; that is, he represents the projection of this most important and most central of archetypes. The archetype of the self has, functionally, the significance of a ruler of the inner world, i.e., of the collective unconscious.130 The self, as a symbol of wholeness, is a coincidentia oppositorum, and the therefore contains light and darkness simultaneously.” ...worth reading on here. ”... Christ and the dragon of the Anti-Christ lie very close together ... The dragon legend concealed under the myth of the Anti-Christ is an essential part of the hero's life132 and is therefore immortal. Nowhere in the latter-day myths are the paired opposites so palpably close together as in the figures of Christ and Anti-Christ. ...“
Symbols of Transformation, Collected Works Vol. 5

§612 “Looked at in this light, the hero myth is an unconscious drama seen only in projection, like the happenings in Plato's parable of the cave.” Read further for a description of the hero... ...“But Christ, from the point of view of psychology and comparative religion, is a typical manifestation of the self. For psychology the self is an imago Dei and cannot be distinguished from it empirically. ... The hero is the protagonist of God's transformation in man; he corresponds to what I call the “mana personality.”191 The latter has such an immense fascination for the conscious mind that the ego all too easily succumbs to the temptation to identify with the hero, thus bringing on a psychic inflation with all its consequences. For this reason the repugnance ... for the “inner Christ” is understandable enough, at least as a preventive measure against the danger of psychic inflation ...“
Symbols of Transformation, Collected Works Vol. 5

§622 “In the Dionysus legend the ass plays an important part as the steed of Silenus. The ass pertains to the “second sun,” Saturn, who was the star of Israel and is therefore to some extent identical with Yahweh.”
Cross reference here the Golden Bough notes on Dionysus.
Symbols of Transformation, Collected Works Vol. 5

§644 “We must remember that Christ's teaching means ruthlessly separating a man from his family, and we saw in the Nicodemus dialogue how he took especial pains to give regression a symbolic meaning. Both tendencies serve the same goal, namely that of freeing man from his family fixations, from his weakness and uncontrolled infantile feelings....His destiny no longer lies in his own hands” his (fortunes and fates) fall from the stars. The Stoics called this condition Heimarmene, compulsion [as opposed to obsession, the individual is compelled by the archetypes, “he falls under the spell of unconscious compulsion”] by the stars, to which every “unredeemed” soul is subject.” (square brackets mine)
In the Summa by Thomas Acquinas he says something to the effect that it is impossible for the intellect to understand anything without the mind forming phantasms, that is, mental images. So before we do something, or think something we imagine or fantasy about it. Aristotle claims too that “there is nothing in the intellect that was not first in the senses.” I find this interesting as we read John 3 v1-16, the dialogue of Jesus and Nicodemus where Jesus says:
Symbols of Transformation, Collected Works Vol. 5

§644 “When the libido thus remains fixed in its most primitive form it keeps men on a correspondingly low level where they have no control over themselves and are at the mercy of their affects. ...and the saviour and physician of that time was he who sought to free humanity from bondage to Heimarmene.35
35This was the real purpose of all the mystery religions. They created symbols of death and rebirth. As Frazer points out in The Golden Bough (Part III “The Dying God,” pp. 214ff.), even primitive peoples have in their initiation mysteries the same symbolism of dying and being born again as Apuleius records in connection with the initiation of Lucius in the Isis mysteries, “I approached the very gates of death and set one foot on Proserpine's threshold, yet was permitted to return, rapt through all the elements.” The rites of initiation “approximate to a voluntary death” from which Lucius was “born again”.
This is fantastic - if the experience of Lucius is not similar to skydiving and extreme sports I'm not sure what is. The touching the threshold of death only to return 'rapt through all the elements' is an amazing description! I really enjoyed that.
Symbols of Transformation, Collected Works Vol. 5

§652 “It is evident that by this is meant not a physical, but a psychological cosmogony. The world comes into being when man discovers it. But he only discovers it when he sacrifices his containment in the primal mother, the original state of the unconscious.”
Symbols of Transformation, Collected Works Vol. 5

§671 “At the same time the act of sacrifice is a fertilisation of the mother: the chthonic serpent-demon drinks the blood, i.e., the soul, of the hero. In this way life becomes immortal, for, like the sun, the hero regenerates himself by his self-sacrifice and re-entry into the mother. After all this we should have no difficulty in recognising the son's sacrifice to the mother in the Christian mystery. Just as Attis unmans himself for the sake of his mother, and his effigy was hung on the pine-tree in memory of this deed, so Christ hangs76 on the tree of life, on the wood of martyrdom, the (some Greek txt here) and mother (cf. pl. XXXVI), and ransoms creation from death. By entering again into the womb of the mother, he pays in death77 for the sin which the Protanthropos Adam committed in life, and by that deed he regenerates on a spiritual level the life which was corrupted by original sin.”
Symbols of Transformation, Collected Works Vol. 5

§674 “Belief in dogma is an equally unavoidable stop-gap which must sooner or later be replaced by adequate understanding and knowledge if our civilisation is to continue.”
Symbols of Transformation, Collected Works Vol. 5

§31 The Arian heresy (info and links below are wikipedia)
Psychological Types, Collected Works Vol. 6

§33pp The Pelagian controversy, ...original sin, “concupiscence9
9We would rather say untamed libido, which, in the form of heimarmene (compulsion of the stars, or fate), leads a man into wrongdoing and corruption.
Psychological Types, Collected Works Vol. 6

§80 ”... religion offers stereotyped symbolic concepts that are meant to take the place of his unconscious once and for all. The symbolic concepts of all religions are recreations of unconscious processes in a typical, universally binding form. ... Wherever we can observe a religion being born, we see how the doctrinal figures flow into the founder himself as revelations, in other words as concretisations of his unconscious fantasy. The forms welling up from his unconscious are declared to be universally valid and thus replace the individual fantasies of others.”
Psychological Types, Collected Works Vol. 6

§86 “The intellect remains imprisoned in itself just so long as it does not willingly sacrifice its supremacy by recognizing the value of other aims. ... from the standpoint of the intellect everything else is nothing but fantasy. But what great thing ever came into existence that was not first fantasy? ... Thus it was an historical necessity in the Christian process of culture that unbridled fantasy should be suppressed, ... It must not be forgotten that creative fantasy, if not restrained within just bounds, can degenerate into the rankest of growths. But these bounds are never artificial limitations imposed by the intellect or by rational feeling; they are boundaries set by necessity and irrefutable reality.” (This reference to 'rational feeling' is interesting. Feelings derived by rational thought and conclusion. It is difficult to contain those feelings. They will snap at some point if they do not in some way take in to account the irrational.)
Psychological Types, Collected Works Vol. 6

§107 “A high level of individual culture was undoubtedly reached by certain exemplary personalities, but a collective culture was quite unknown to the ancient world. This achievement was reserved for Christianity. ...“
Psychological Types, Collected Works Vol. 6

§108 “Just as the ancients, with an eye to individual development, catered to the well-being of an upper class by an almost total suppression of the great majority of the common people (helots, slaves), the Christian world reached a condition of collective culture by transferring this same process, as far as possible, to the psychological sphere within the individual himself - raising it, one might say, to the subjective level. ...
Psychological this meant that the external form of society in classical civilisation was transferred into the subject, so that a condition was produced within the individual which in the ancient world had been external, namely a dominating, privileged function which was developed and differentiated at the expense of an inferior majority. By means of this psychological process a collective culture gradually came into existence, in which the “rights of man” were guaranteed for the individual to an immeasurably greater degree than in antiquity. ... Just as the enslavement of the masses was the open wound of the ancient world, so the enslavement of the inferior functions is an ever-bleeding wound in the psyche of modern man.” Very interesting social commentary and still applicable today where human rights dominate the political landscape.
Psychological Types, Collected Works Vol. 6

§165 Interesting interchange of words here by Jung to address what Schiller terms the 'formal function', i.e., thinking, 'form' vs 'matter' <=> sensation/sensuous. The two instincts / functions should be balanced, each 'depotentiated' to allow the other. Schiller says the following:
“Just as little should the depotentiation of the formal instinct (thinking) be the effect of spiritual incapacity and a feebleness of thought and will that would degrade humanity. Abundance of sensations must be its glorious source; sensuousness ...”
§166 Jung then brings 'spirituality' into the discussion. xRef with §167 and the reference to Christianity and spirituality. The interchange between spirituality and thinking, i.e., the formal instinct: “With these words Schiller acknowledges the equal rights of sensuousness and spirituality.”
So here spirituality is equated with the formal instinct (as Schiller calls it), thinking, rational function. Jung goes on though to discuss reciprocity of the functions: “the idea of a “reciprocity” between the two instincts, a community of interest, or, in modern language, a symbiosis in which the waste products of the one would be the food supply of the other.”
§167 ”... If this principle (the 'predominance of the one differentiated and socially valuable function'), which, was we saw, was developed in particularly high degree by Christianity for the spiritualising of man, and then proved equally effective in furthering his materialistic ends, ... The complete opposition between sensuousness and spirituality, or between the feeling-sensation and thinking of the introverted thinking type, would then be openly revealed. ... a renunciation of the claim to a universally valid standpoint on the strength of one differentiated and adapted collective function.”
Psychological Types, Collected Works Vol. 6

§191 “Yoga (as with tapas) introverts the relations to the object. ... In this respect the Indian religious attitude is the diametrical opposite of the Christian, since the Christian principle of love is extraverted and positively demands an object. The Indian principle makes for riches of knowledge, the Christian for fulness of works.”
Psychological Types, Collected Works Vol. 6

§200 ”... For religious devotion is a collective phenomenon that does not depend on individual endowment.”

Psychological Types, Collected Works Vol. 6

§202 “Humanity came to its gods by accepting the reality of the symbol, that is, it came to the reality of thought, which has made man lord of the earth. Devotion, as Schiller correctly conceived it, is a regressive movement of libido towards the primordial, ...“
§204 The symbol-formation resulting from “devotion” is another of those collective religious phenomena that do not depend on individual endowment. ...“
Psychological Types, Collected Works Vol. 6

§110 ”... we will proceed to the further discussion of the transference process. ... Owing to their (archetypal primordial images) specific energy - for they behave like highly charged autonomous centres of power - they exert a fascinating and possessive influence upon the conscious mind ... if the patient is unable to distinguish ...these projections, all hope of an understanding is finally lost... But if the patient avoids this Charybdis, he is wrecked on the Scylla of introjecting these images - in other words, he ascribes their ... to himself.
In projection, he vacillates between an extravagant and pathological deification of the doctor, and a contempt bristling with hatred. In introjection, he gets involved in a ridiculous self-deification, or else in a moral self-laceration. The mistake he makes in both cases comes from attributing to a person the contents of the collective unconscious. In this way he makes himself or his partner either god or devil....
This is the reason why men have always needed demons and cannot live without gods, ... The idea of God is an absolutely necessary psychological function of an irrational nature, which has nothing whatever to do with the question of God's existence....
There is in the psyche some superior power, and if it is not consciously a god, it is the “belly” at least, in St. Paul's words. I therefore consider it wiser to acknowledge the idea of God consciously; for, if we do not, something else is made God, usually something quite inappropriate and stupid such as only an “enlightened” intellect could hatch forth. ...
No matter how beautiful and perfect man may believe his reason to be, he can always be certain that it is only one of the possible mental functions, and covers only that one side of the phenomenal world which corresponds to it. But the irrational, that which is not agreeable to reason, rings it about on all sides. And the irrational is likewise a psychological function—in a word, it is the collective unconscious; whereas the rational is essentially tied to the conscious mind.”Emphasis mine.
Two Essays on Analytical Psychology, Collected Works Vol. 7

§111 “Old Heraclitus, who was indeed a very great sage, discovered the most marvellous of all psychological laws: the regulative function of opposites. He called it enantiodromia, a running contrariwise, by which he meant that sooner or later everything runs into its opposite. ...
Thus the rational attitude of culture necessarily runs into its opposite, namely the irrational devastation of culture.13 ...
The irrational cannot be and must not be extirpated. The gods cannot and must not die.”
Two Essays on Analytical Psychology, Collected Works Vol. 7

§118 “This happens simply because such modern gnostic systems meet the need for expressing and formulating the wordless occurrences going on within ourselves better than any of the existing forms of Christianity, not excepting Catholicism. The latter is certainly able to express, far more comprehensively than Protestantism, the facts in question through its dogma and ritual symbolism. But neither in the past nor in the present has even Catholicism attained anything like the richness of the old pagan symbolism, which is why this symbolism persisted far into Christianity and then gradually went underground, forming currents that, from the early Middle Ages to modern times, have never quite lost their vitality. ...
This is interesting: our propensity to assimilate the Christian myth symbolism in our modern culture is no longer easy: Our consciousness is so saturated with Christianity, so utterly moulded by it, that the unconscious counter-position can discover no foothold there, for the simple reason that it seems too much the antithesis of our ruling ideas. ... In the meantime the conflict casts round for appropriate expression in, for instance, the oriental religions—Buddhism, Hinduism, Taoism. The syncretism of theosophy goes a long way towards meeting this need, and that explains its numerous successes.”
Footnote 15 Jung talks of Karma
Two Essays on Analytical Psychology, Collected Works Vol. 7

§150 “These attributes always indicate that contents of the trans- personal or collective unconscious are being projected. ...
In so far as through our unconscious we have a share in the historical collective psyche, we live naturally and unconsciously in a world of werewolves, demons, magicians, etc., for these are things which all previous ages have invested with tremendous affectivity. ... It is therefore absolutely essential to make the sharpest possible demarcation between the personal and the impersonal attributes of the psyche. ...
Thus the gods were disposed of. But the corresponding psychological function was by no means disposed of; it lapsed into the unconscious, and men were thereupon poisoned by the surplus of libido that had once been laid up in the cult of divine images. The devaluation and repression of so powerful a function as the religious function naturally have serious consequences for the psychology of the individual. ...

Two Essays on Analytical Psychology, Collected Works Vol. 7

§156 “That would be to create a permanent state of dissociation, a split between the individual and the collective psyche. ... But such a dissociation requires immediate synthesis and the development of what has remained undeveloped. There must be a union of the two parts; for, failing that, there is no doubt how the matter would be decided: the primitive man would inevitably lapse back into repression. But that union is possible only where a still valid and therefore living religion exists, which allows the primitive man adequate means of expression through a richly developed symbolism. In other words, in its dogmas and rites, this religion must possess a mode of thinking and acting that harks back to the most primitive level. Such is the case in Catholicism, and this is its special advantage as well as its greatest danger.”
Two Essays on Analytical Psychology, Collected Works Vol. 7

§159 “So long as the collective unconscious and the individual psyche are coupled together without being differentiated, no progress can be made ... As we have said, the animal symbol points specifically to the extra-human, the transpersonal ...
But the energy becomes serviceable again by being brought into play through man's conscious attitude towards the collective un- conscious. The religions have established this cycle of energy in a concrete way by means of ritual communion with the gods. ...
...the transcendent function. It is synonymous with progressive development towards a new attitude.” xRef CW 8, Canalization of Libido
Two Essays on Analytical Psychology, Collected Works Vol. 7

§219 ”... we are dealing with a genuine and thoroughly primitive god-image that grew up in the unconscious of a civilized person and produced a living effect—an effect which might well give the psychologist of religion food for reflection. There is nothing about this image that could be called personal: it is a wholly collective image, the ethnic origin of which has long been known to us.”
Two Essays on Analytical Psychology, Collected Works Vol. 7

§393 “In differentiating the ego from the archetype of the mana-personality one is now forced, exactly as in the case of the anima, to make conscious those contents which are specific of the mana-personality. ... Conscious realization of the contents composing it means, for the man, the second and real liberation from the father, and, for the woman, liberation from the mother, and with it comes the first genuine sense of his or her true individuality. This part of the process corresponds exactly to the aim of the concretistic primitive initiations up to and including baptism, namely, severance from the “carnal” (or animal) parents, and rebirth in novam infantiam, into a condition of immortality and spiritual childhood, as formulated by certain mystery religions of the ancient world, among them Christianity.”
Two Essays on Analytical Psychology, Collected Works Vol. 7

§394 “It is now quite possible that, instead of identifying with the mana-personality, one will concretize it as an extramundane “Father in Heaven,” ... The logical result is that the only thing left behind here is a miserable, inferior, worthless, and sinful little heap of humanity.”
6“Absolute” means “cut off,” “detached.” To assert that God is absolute amounts to placing him outside all connection with mankind. ...
Two Essays on Analytical Psychology, Collected Works Vol. 7

§400 “When, therefore, we make use of the concept of a God we are simply formulating a definite psychological fact, namely the independence and sovereignty of certain psychic contents which express themselves by their power to thwart our will, to obsess our consciousness and to influence our moods and actions.”
Two Essays on Analytical Psychology, Collected Works Vol. 7

§388 “These formae61 correspond to the Platonic Ideas, from which one could equate the scintillae with the archetypes on the assumption that the Forms “stored up in a supracelestial place” are a philosophical version of the latter.”
Jung quoting from Ignatius of Antioch in a letter to the Ephesians:
“How, then, was he manifested to the world? A star shone in heaven beyond the stars, and its light was unspeakable, and its newness caused astonishment, and all the other stars, with the sun and moon, gathered in chorus round this star...”.
Jung goes on to say of this scintilla, the Lumen naturae,
“Pscychologically, the One Scintilla or Monad is to be regarded as a symbol of the self.”
59As synonyms, Khnnrath mentions (p. 216) “forma aquina, pontica, limns terrae Adamae, Azoth, Mercurius” (a form watery and sea-like, the slime of the earth of Adama, etc.). [Adama is Hebrew for 'earth.' - EDITORS]
61The “formae scintillaeve Animae Mundi” (forms or sparks of the world soul) are also called by Khunrath (p. 189) “rationes seminariae Naturae specificae” (the seed-ideas of Nature, the origin of species), thus reproducing an ancient idea. In the same way he calls the scintilla ” Entelechia ”(p.65).
Entelechia = Entelechy = Energy with purpose, more psychoid based.
Teleology = Ideas with purpose, more psychic based.

The Structure and Dynamics of the Psyche, Collected Works Vol. 8

§11 “Why have we not long since discovered the unconscious and raised up its treasure-house of eternal images? Simply because we had a religious formula for everything psychic - and one that is far more beautiful and comprehensive than immediate experience. ... Naturally, the more familiar we are with them the more does constant usage polish them smooth, so that what remains is only banal superficiality and meaningless paradox. ...” Definitely worth reading further here ...this whole paragraph. “That people should succumb to these eternal images is entirely normal, in fact it is what these images are for. They are meant to attract, to convince, to fascinate, and to overpower. ... That is why they always give man a premonition of the divine while at the same time safeguarding him from immediate experience of it. Thanks to the labours of the human spirit over the centuries, these images have become embedded in a comprehensive system of thought that ascribes an order to the world, and are at the same time represented by a mighty, far-spread, and venerable institution called the Church.”
The Archetypes and the Collective Unconscious, Collected Works Vol. 9i

§23 “The Protestant is cast out into a state of defencelessness that might well make the natural man shudder. His enlightened consciousness, of course, refuses to take cognizance of this fact, and is quietly looking elsewhere for what has been lost to Europe. We seek the effective images, the thought-forms that satisfy the restlessness of heart and mind, and we find the treasures of the East.”
§25 ”... Christianity ...fits in with the existing archetypal pattern.”
The Archetypes and the Collective Unconscious, Collected Works Vol. 9i

§393 “The hallmarks of spirit are,
1) firstly, the principle of spontaneous movement and activity;
2) secondly, the spontaneous capcity to produce images independently of sense perception;
3) and thirdly, the autonomous and sovereign manipulation of these images.
This spiritual entity approaches primitive man from outside; but with increasing development (Development of consciousness?) it gets lodged in man's consciousness and becomes a subordinate function, thus apparently forfeiting its original character of autonomy. That character is now retained only in the most conservative views, namely in the religions. ...This process, continuing over the ages, is probably an unavoidable necessity, ...Their (The religions) task, if they are well advised, is not to impede the ineluctable march of events, but to guide it in such a way that it can proceed without fatal injury to the soul. The religions should therefore constantly recall to us the origin and original character of the spirit, lest man should forget what he is drawing into himself and with what he is filling his consciousness.
The danger becomes all the greater the more our interest fastens upon external objects and the more we forget that the differentiation of our relation to nature should go hand in hand with a correspondingly differentiated relation to the spirit, so as to establish the necessary balance. If the outer object is not offset by an inner, unbridled materialism results, coupled with the maniacal arrogance or else the extinction of autonomous personality, which is in any case the ideal of the totalitarian mass state.”
The Archetypes and the Collective Unconscious, Collected Works Vol. 9i

§420 “Neither for the primitive nor for the unconscious does his animal aspect imply and devaluation, for in certain respects the animal is superior to man. It (the animal) has not yet blundered into consciousness nor pitted a self-willed ego against the power from which it lives; on the contrary, it fulfils the will that actuates it in a well-nigh perfect manner. Were it conscious, it would be morally better than man.
There is a deep doctrine in the legend of the fall: it is the expression of a dim presentiment that the emancipation of ego consciousness was a Luciferian deed.
Wisdom seeks the middle path and pays for this audacity by a dubious affinity with daemon and beast, and so is open to moral misinterpretation.”
The Archetypes and the Collective Unconscious, Collected Works Vol. 9i

§40 “Whereas in the Church the increasing differentiation of ritual and dogma alienated consciousness from its natural roots in the unconscious, alchemy and astrology were ceaselessly engaged in preserving the bridge to nature, i.e., to the unconscious psyche, from decay. Astrology led the conscious mind back agains and again to the knowledge of Heimarmene, that is, the dependence of character and destiny on certain moments in time; alchemy afforded numerous “hooks” for the projection of those archetypes which could not be fitted smoothly in the Christian process.” Jung defines Heimarmene in §456 as = fate, natural necessity.
Heimarmene seems to be quite important in the Gnostic texts. In particular the Pistis Sophia. Where we are held to the fates = Heimarmene as a determining fact in our lives we need the Fiery intelligence = the holy spirit, to help us see the light, enlightenment, otherwise we are bound to our fates, the stars (Astrology). Heimarmene implies a freedom of will that must be activated by the holy spirit, the light presence = Jesus Christ. According to tradition logos is the activating principle, the word of God.
sophia.org I really like this as for one it means quite a lot to me in my awakening to God having come through a rational, logos of teaching during my time at St Pauls in Stellenbosch. Also, it bears to the dialogue of Christ and Nicodemus, John 3 v16-21 where Christ talks of returning to the light as opposed to living in darkness - the darkness where your stars (Heimarmene) govern your fate, the archetypes being the stars. We need to get to know the archetypes in the darkness and return them to the light to understand them through the light of Christ.

Psychology and Alchemy, Collected Works Vol. 12

§71 “for all religions are therapies for the sorrows and disorders of the soul.”
Alchemical Studies, Collected Works Vol. 13

§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.”
Alchemical Studies, Collected Works Vol. 13

§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.”
Alchemical Studies, Collected Works Vol. 13

§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.”
The Assumption of the Virgin Mary was the taking of her body to heaven at the end of her life.
Alchemical Studies, Collected Works Vol. 13

§139 “The drama shows how the divine process of change manifests itself to our human understanding and how man experiences it - as punishment, torment,1 death, and transfiguration.”
1 ....In medieval alchemy the torturing of the materia was an allegory of Christ's passion ...
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§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).”80 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.81
81 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.
Theatrum Chemicum (= Theatr. chem. ).
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§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.”
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§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.”
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.
...“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.”
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
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§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) ...“
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§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.”
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§243 “According to the same source, Christ himself is this tree.8 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.”“
8 Theatrum chemicum, IV (1659) p.478 ”(Christ), who is the tree of life both spiritual and bodily.”
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§244 “But who is this well-intentioned Master (The alchemist from §243 above) 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.”
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. CW10 A psychological view of conscience.
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§270 “In spite of his obvious duality the unity of Mercurius is also emphasized, especially in his form as the lapis.(cf. this with §235 and my notes on Mercurius being related to Christ) “In all the world he is One.”1 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).2 The triadic character is an attribute of the gods of the underworld, as for instance the three-bodied Hecate, ... Mylius represents him as a three-headed snake.11
2Berthelot, 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 . (I just like that last bit)
Mercurius as a three headed-snake as the chthonic counterpart to the Christian Trinity.
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§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 ” Azoth ...“

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§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.30
30For Saturn's day as the last day of creation, see infra, par. 301.
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§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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§280 ” of Mercurius ... 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 (following the 'Tabula smaragdina'), 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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§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.6 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.”
6[Cf. Psychology and Alchemy , ch. 5. “The Lapis-Christ Parallel,” and Aion , ch. 5. “Christ, a Symbol of the Self.” - Editors.]
Emphasis mine
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§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 ...“
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§290 “Opposed to this figure (Mercurius) ..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. (Cf. this with §289 above where Mercurius is pointed to as the devil.) 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.” ...“
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§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.”
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§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,9 ...“
§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.”
9Evidence for this is the widespread motif of the two hostile brothers.
These paragraphs are very interesting around the discussion of Christ, Mercurius = light, dark = enlightenment and the resultant shadow.
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§301 “Thus, with Augustine, the first day of creation begins with self knowledge, cognitio sui ipsius ,13 by which is meant a knowledge not of the ego but of the self, that objective phenomenon of which the ego is the subject.14
13“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.” (son of a single day) [Cf. Mysterium Coniunctionis pp. 335, 504.]
More reading here about self knowledge and the days of creation, the day of rest etc.
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§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.”
This is succinctly summed up here - the reference to Christ on the cross.
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§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.”
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§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 [The 'science of alchemy' and the 'mysteries of religion'] can be constructed only when we take into account the factor common to both: the tertium comparationis is the psychological element.”
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'.
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§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.” ...“
This makes me think of the alchemical images like, the guy sowing the seeds in image 8 from the Twelve Keys of Valentine, or the one from 'Viridarium Chymicum' - The Chemical Pleasure-Garden, page 58, or the discussion in by NICHOLAS FLAMELL in 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...

“For him the triad of sun, moon, and Mercurius was the starting point ... This is the so-called coniunctio triptativa [The relationship between the Sun, the Moon, and Mercurius is referred to as coniunctio triptativa]. But here he is concerned with the coniunctio tetraptiva , whereby the four are joined in the “union of persons.”” [In alchemists' treatises ... when the four elements were united it was called “coniunctio tetraptiva”.
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§366 “The four gospels are as it were the pillars of Christ's throne, and in the Middle Ages the 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 Hermes,21
21[And Adamas : cf Aion , pp. 208f. - Editors] Hippolytus, Elenchos, V, 7, 29ff.
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§390 “It seems as though the rose-coloured blood of the alchemical redeemer18 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.”
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:

“vegetabile naturiae,” in contrast to ordinary blood, which was a “vegetabile materiae.”
Where ' 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.

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The ongoing discussion here is really interesting. First, it is important to understand the difference between the Latin
putus : meaning 'pure', unmixed, unadulterated. (Cf. footnote 5, p. 290)
purus : meaning clear, clean, transparent.

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“Since the stone represents the homo totus ,19 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 (As we'll see, it is the He still to come, it isn't Christ) is the arcanum, and the stone and its parallel or preconfiguration (Emphasis mine) is Christ in the garden of Gethsemane.20 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 .21
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, (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) and therefore not “putus.”“
This is very interesting - Christ is a pre - configuration of and parallel to the stone, but is not the stone so to speak.
19Cf. Psychology and Alchemy , “The Lapis-Christ Parallel,” and Aion , Ch. 5.
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”...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 (Cf. Mechthild of Magdeburg, §388. The feminine influence.) 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.”
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On the matter of Eros and Logos as opposites and balancing forces, and the church...
§391 ” ...the Rosicrucian movement, whose motto - per crucem ad rosam (Attaining the Cross through the way of the Rose) - 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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§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.”
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.
...“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.4
4 Aion pp.164f.
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§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.”
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...

” ... 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 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 ...” Definitely worth reading on. Jung highlights Freud and the incest archetype. An interesting comment:“He [Freud] 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.” (Emphasis mine. Cf §394 above, where Jung talks of the consequence of individuation and the resulting isolation.)
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§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 (The double edged sword of Gods word) from the hands of the angel, substituting in place thereof a three-pronged hook of gold, (the trinity?) hanging the sword on a tree: (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.') and so God's wrath is turned into love.”30 Christ as Logos is the two-edged sword, which symbolizes God's wrath, as in Revelation 1:16.
27 Theatr. Chem ., I (1659), p. 254. ... insert some Latin here :)
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§448 “Christ as Logos is synonymous with the Naas, (Cf. the Naas above) the serpent of the Nous amount the Ophites. ... Hence it (The snake) 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 stop 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, (i.e. the instinctual and the natural wisdom, Sophia) and as such he is hung on the tree in sacrifice (“wounded by the spear” like Odin).”
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§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.4 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.”
4“God is a circle whose centre is everywhere and the circumference nowhere.” Cf. Mysterium Coniunctionis p.47.
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§9 ”... The central point A, the origin and goal, the “Ocean or great sea,” is also called a circulus exiguus, very small circle, and a “mediator making peace between the enemies or elements, that they may love one another in a meet embrace.”42 The little inner circle corresponds to the Mercurial Fountain in the Rosarium, which I have described in my “Psychology of the Transference.” The text calls it “the more spiritual, perfect, and nobler Mercurius,”43 the true arcance substance, a “spirit,” and goes on: ...” (It's worth noting the spiritual / religious subtext in the rest of this paragraph. For example, where Jung mentions Luke 17:21 and the tendency in man to look out for spiritual growth as opposed to within; “within you” has been changed to “among you”.)
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§17 “In Christian tradition the widow signifies the Church; ...“
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§18 “Another tradition to be considered in regard to the widow is the Cabala. There the abandoned Malchuth (Malkuth or Shekhinah is the tenth of the sephirot in the Kabbalistic Tree of Life.) is the widow, ...“
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§28 Kenosis (= emptying). Footnote 194 & 196 <- must read.
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§86 Succinct explanation of the psychological meaning of the myth of Cadmus. This is an excellent paragraph where Jung goes on to discuss the conflict of opposites, the conflict that ensues when opposites are brought to unite. Moreover, the ethical aspects of this - the 'moral problem of opposites' ...I'm not sure what this means: ”... This image (the dragons teeth soldiers fighting one another to the death till only five remain) is a representation of the way in which a split-off conflict behaves: it is its own battle-ground. By and large this is also true of yang and yin in classical Chinese philosophy. Hand in hand with this self-contained conflict there goes an unconsciousness of the moral problem of opposites. Only with Christianity did the “metaphysical” opposites begin to percolate into man's consciousness, and then in the form of an almost dualistic opposition that reached its zenith in Manichaeism. This heresy forced the Church to take an important step: the formulation of the doctrine of the privatio boni, by means of which she established the identity of “good” and “being.” Evil as a μή όν (something that does not exist) was laid at man's door - omne bonum a Deo, omne malum ab homine.230 ... Original sin had corrupted a creature originally good. ... therefore, good is still wholly projected but evil only partly so, since the passions of men are its main source. Alchemical speculation continued this process of integrating metaphysical projections in so far as it began to dawn on the adept that both opposites were of a psychic nature. ...This development was extremely important, because it was an attempt to integrate opposites that were previously projected.”
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§776
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§785 ”... Naturally enough he feels this overwhelming power as “divine.” I have nothing against this word, but with the best will in the world I cannot see that it proves the existence of a transcendent God.”
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