Collected Works of C.G. Jung, Volume 14: Mysterium Coniunctionis
GOLD AND SPIRIT
[354] It is clear from this and from the text that follows that the “symbol of the chymic art”, the king, is none other than gold, the king of metals.
20 But it is equally clear that the gold comes into being only through the liberation of the divine soul or pneuma from the chains of the “flesh.” No doubt it would have suited our rational expectations better if the text had said not “flesh” but “ore” or “earth.” Although the elements are mentioned as the prison of the divine psyche, the whole of nature is meant, Physis in general; not just ore and earth but water, air, and fire, and besides these the “flesh,” an expression that already in the third century meant the “world” in a moral sense as opposed to the spirit, and not simply the human body.
20 But it is equally clear that the gold comes into being only through the liberation of the divine soul or pneuma from the chains of the “flesh.” No doubt it would have suited our rational expectations better if the text had said not “flesh” but “ore” or “earth.” Although the elements are mentioned as the prison of the divine psyche, the whole of nature is meant, Physis in general; not just ore and earth but water, air, and fire, and besides these the “flesh,” an expression that already in the third century meant the “world” in a moral sense as opposed to the spirit, and not simply the human body.
Consequently, there can be no doubt that the chrysopoeia (gold-making) was thought of as a psychic operation running parallel to the physical process and, as it were, independent of it.
The moral and spiritual transformation was not only independent of the physical procedure but actually seemed to be its causa efficiens.
The moral and spiritual transformation was not only independent of the physical procedure but actually seemed to be its causa efficiens.
SOL
[110] In alchemy, the sun signifies first of all gold, whose sign it shares. But just as the “philosophical” gold is not the “common” gold, The miraculous power of the sun, says Dorn, is due to the fact that “all the simple elements are contained in it, as they are in heaven and in the other heavenly bodies.”“We say that the sun is a single element,” he continues, tacitly identifying it with the quintessence. This view is explained by a remarkable passage from the “Consilium coniugii”:
[110] In alchemy, the sun signifies first of all gold, whose sign it shares. But just as the “philosophical” gold is not the “common” gold, The miraculous power of the sun, says Dorn, is due to the fact that “all the simple elements are contained in it, as they are in heaven and in the other heavenly bodies.”“We say that the sun is a single element,” he continues, tacitly identifying it with the quintessence. This view is explained by a remarkable passage from the “Consilium coniugii”:
“The Philosophers maintained that the father of the gold and silver
is the animating principle [animal] of earth and water, or man or part of a man, such as hair, blood, menstruum, etc.”
is the animating principle [animal] of earth and water, or man or part of a man, such as hair, blood, menstruum, etc.”
Ο
Χρυσός μέσα μας ο Πνευματικός σπινθήρας, το Ρόδο μπορεί μόνον να
ανθίσει, να ακτινοβολήσει όταν η ανανεωμένη ψυχή μας απελευθερωθεί από
τα δεσμά του σώματος, αυτός ο σπόρος περιέχει όλην την ανώτερη Φύση εν
δυνάμει, στην αρχή μέχρι η σωματικό ψυχική μας
κατάσταση να ισορροπήσει, τα σώματά μας θα είναι ένα εμπόδιο σε αυτήν
την πορεία, αλλά μετά διαπιστώνουμε πως μπορούν να γίνουν ένα σημαντικό
εργαλείο για εμάς. Τίποτα δεν μας έχει δοθεί χωρίς λόγο, όλα παίζουν και
έχουν το δικό τους ρόλο, για αυτό και καμία ψυχική διεργασία μετατροπής
δεν μπορεί να αρχίσει χωρίς μια αναγκαία σωματική προπαρασκευή από
πριν.
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