5.08 - ADAM AS TOTALITY

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object:5.08 - ADAM AS TOTALITY
book class:Mysterium Coniunctionis
author class:Carl Jung
subject class:Psychology
subject class:Occultism
class:chapter

8. ADAM AS TOTALITY
[629] Now that we have seen the significance of the brain and the moon-earth as the arcane substance, we can take up our commentary on Eleazars text.
[630] An alchemical recipe says: Sow the gold in foliated white earth.270 Thus the gold (sun) and the white earth, or moon271 are united. In Christianity, as in alchemy, earth and moon are closely related, conjoined by the figure of the divine mother. The sun-moon conjunction takes place in the head, an indication of the psychic nature of this event.272 As I said, the concept of the psychic, as we understand it today, did not exist in the Middle Ages, and even the educated modern man finds it difficult to understand what is meant by reality of the psyche. So it is not surprising that it was incomparably more difficult for medieval man to imagine something between esse in re and esse in intellectu solo.273 The way out lay in metaphysics.274 The alchemist was therefore compelled to formulate his quasichemical facts metaphysically too.275 Thus the white earth corresponds to the earth that signified mankind, is exalted above all the circles of the World, and placed in the intellectual heaven of the most holy Trinity.276 (Where, we may add, it is obviously added to the Trinity as the Fourth, thereby making it a totality.)277 This cheerful piece of heterodoxy remained unconscious and its consequences never appeared on the surface.
[631] The conclusion which Eleazar draws requires elucidation. It is in itself remarkable that he should paraphrase, in connection with the perfect state, i.e., the coniunctio Solis et Lunae, just that passage in Job (supra, par. 624) and say: Out of my earth shall come forth blood. This is feasible only if the coniunctio symbolizes the production of the hermaphroditic second Adam, namely Christ and the corpus mysticum of the Church. In the ecclesiastical rite the equivalent of the coniunctio is the mixing of substances, or the Communion in both kinds. The passage from Job must therefore be interpreted as though Christ were speaking: From my earth, my body, will come forth blood. In the Greek Orthodox rite the loaf of bread stands for Christs body. The priest pierces it with a small silver lance, to represent by analogy the wound in his side from which blood and grace flow, and perhaps also the slaying of the victim (mactatio Christi).
[632] The alchemical earth, as we saw, is the arcane substance, here equated with the body of Christ and with adamah, the red earth of paradise. From adamah is traditionally derived the name Adam, so that here again the paradisal earth is connected with the corpus mysticum. (This specifically Christian idea comports ill with the alleged Jewish authorship.) Nevertheless, it is strange that, as Eleazar says, this earth is mingled with fire. This recalls the alchemical idea of the ignis gehennalis, the central fire278 by whose warmth all nature germinates and grows, because in it dwells the Mercurial serpent, the salamander whom the fire does not consume, and the dragon that feeds on the fire.279 Though this fire is a portion of the fire of Gods spirit (Boehmes divine wrath-fire), it is also Lucifer, the most beautiful of Gods angels, who after his fall became the fire of hell itself. Eleazar says: This-old Father-Begetter280 will one day be drawn from the primordial Chaos,281 and he is the fire-spewing dragon. The dragon floating in the air is the universal Phyton,282 the beginning of all things.283
[633] Another source for the fire mingled with earth might be the image of the Son of Man in Revelation 1 : 14f.:
His head and his hairs were white like wool, as white as snow, and his eyes were as a flame of fire, and his feet like unto fine brass,284 as if they burned in a furnace, and his voice as the sound of many waters. And he had in his right hand seven stars, and out of his mouth went a sharp two-edged sword, and his countenance was as the sun shineth in his strength.
Here again the head is compared to the sun, combined with the whiteness of the full moon. But the feet stand in the fire and glow like molten metal. We find the lower fire in Job 28 : 5: Terra igne subversa est (DV: the earth hath been overturned with fire). But out of it cometh breadan image of the union of supreme opposites! In the Apocalyptic image we would hardly recognize the Son of Man, who is the true incarnation of Gods love. But actually this image comes nearer to the paradoxes of the alchemists than does the Christ of the gospels, whose inner polarity was reduced to vanishing-point after the Get thee behind me, Satan incident. In the Apocalypse it becomes visible again, and even more so in the symbolism of alchemy.285
[634] Our conjecture that Eleazar had in mind the Apocalyptic figure of the Son of Man is confirmed to the extent that there is an illustration of the fils de lhomme

(= Mercurius) in a French manuscript (18th cent.),286 bearing the name Jezoth le Juste, who is assigned the significant number 4 4 in the form of sixteen points (Pl. 3).287 This refers to the four cherubim in the vision of Ezekiel, each of which had four faces (Ezek. 1: 10, 10: 14). In unorthodox fashion he is dressed like a woman, as is often the case with the hermaphroditic Mercurius in alchemical illustrations of the seventeenth and eighteenth centuries. Models for this figure are the visions of St. John the Divine (Rev. 1 and 4) and of Daniel (7 : 9ff.). Jezoth (= Yesod) is the ninth and middle Sefira in the lowest triad of the Cabalistic tree, and was interpreted as the creative and procreative power in the universe. Alchemically he corresponds to the spiritus vegetativus, Mercurius.288 Just as Mercurius has a phallic aspect in alchemy, being related to Hermes Kyllenios,289 so in the Zohar has Yesod; indeed the Zaddik or Just One, as Yesod is also called, is the organ of generation.290 He is the spout of the waters (effusorium aquarum),291 or the tube (fistula) and waterpipe (canalis),292 and the spring of bubbling water (scaturigo).293 Such comparisons mislead the modern mind into one-sided interpretations, for instance that Yesod is simply the penis, or, conversely, that the obviously sexual language has no basis in real sexuality. But in mysticism one must remember that no symbolic object has only one meaning; it is always several things at once. Sexuality does not exclude spirituality nor spirituality sexuality, for in God all opposites are abolished. One has only to think of the unio mystica of Simeon ben Yochai in Zohar III, which Scholem (see n. 290) barely mentions.
[635] Yesod has many meanings, which in the manuscript are related to Mercurius. In alchemy Mercurius is the ligament of the soul, uniting spirit and body. His dual nature enables him to play the role of mediator; he is bodily and spiritual and is himself the union of these two principles. Correspondingly, in Yesod is accomplished the mystery of the unitio294 of the upper, Tifereth, and the lower, Malchuth. He is also called the covenant of peace.295 Similar designations are bread, chief of the Faces296 (i.e., of the upper and lower), the apex which touches earth and heaven,297 propinquus (the Near One), since he is nearer to the Glory (Shekinah), i.e., Malchuth, than to Tifereth,298 and the Strong One of Israel.299 Yesod unites the emanation of the right, masculine side (Nezach, life-force) with the left, feminine side (Hod, beauty).300 He is called firm, reliable, constant301 because he leads the emanation of Tifereth down into Malchuth.302
[636] Mercurius is often symbolized as a tree, and Yesod as frutex (tree-trunk) and virgultum (thicket).303 Mercurius is the spiritus vegetativus, spirit of life and growth, and Yesod is described as vivus, living,304 or living for aeons.305 Just as Mercurius is the prima materia and the basis of the whole process, so Yesod means foundation.306 In natural things Yesod contains in himself quicksilver, for this is the basis of the whole art of transmutation;307 not, of course, ordinary quicksilver, but that which not without mystery is called a star. From this star flow the waters of the good God El, or quicksilver. . . . This quicksilver . . . is called the Spherical Water, or the water of baptism.308
This water is called the daughter of Matred, that is . . . of a man who labours unweariedly at making gold. For this water flows not out of the earth, nor is it dug out of mines, but is brought forth and perfected with great labour and much diligence. His wife is called the Water of gold, or such kind of water as gives rise to gold. And if this workman is espoused with her, he will engender a daughter, who will be the Water of the kings bath.309
On the basis of isopsephic310 speculation the water of gold was identified with Yesod. The tablet with sixteen signs for gold or sun

at the feet of the fils de lhomme seems to point to this (PI. 3). The Kabbala denudata reproduces a Kamea311 containing not 2 8 but 8 8 = 64 numbers,312 which represent the sum of the name of the golden water.313
[637] As the prima materia is also called lead and Saturn, we should mention that the Sabbath is co-ordinated with Yesod, as is the letter Teth,314 which stands under the influence of Shabtai (Saturn). In the same way that Mercurius, as a volatile substance, is named the bird, goose, chick of Hermes, swan, eagle, vulture, and phoenix, Yesod (as well as Tifereth) is called pullus avis315 also penna, ala (feather, wing).316 Feathers and wings play a role in alchemy too: the eagle that devours its own feathers or wings,317 and the feathers of the phoenix in Michael Maier.318 The idea of the bird eating its own feathers is a variant of the uroboros, which in turn is connected with Leviathan. Leviathan and the great dragon are names for both Yesod and Tifereth.319
[638] Yesod is as a part to the whole, and the whole is Tifereth, who is named the sun.320 The feet of the Apocalyptic Son of Man, glowing as if in the fire, may have a connection with Malchuth, since the feet are the organ that touches the earth. The earth, Malchuth, is Yesods footstool.321 Malchuth is also the furnace, the place destined for the cooking and decoction of the influence sent down to her by her husb and for the nourishment of the hosts.322
[639] After this digression, let us turn back once more to Eleazars text. The golden head with the silver moon-hair and the body made of red earth mingled with fire are the inside of a black, poisonous, ugly figure, which is how the Shulamite now appears. Obviously these negative qualities are to be understood in a moral sense, although chemically they signify the black lead of the initial state. But inside is the second Adam, a mystic Christ, as is made clear by the allegory of the lion which Samson slew, and which then became the habitation of a swarm of honey-bees: Out of the eater came forth meat, and out of the strong came forth sweetness.323 These words were interpreted as referring to the corpus Christi, the Host,324 which Eleazar calls the food of heroes. This strange expression and the still stranger conception of the Christ present in the Host are an allusion to the alchemical secret. That is why the author can say with Job 28 : 7 that the way is unknown, neither hath the eye of the vulture beheld it. It is shrouded in mystery, for the stone belongeth only to the proven and elect of God.
[640] The lapis also figures in the Cabala: Sometimes Adonai, the name of the last Sefira, and Malchuth herself, the Kingdom, are so called; for the latter is the foundation of the whole fabric of the world.325 The stone is, indeed, of supreme importance, because it fulfils the function of Adam Kadmon as the capital-stone, from which all the upper and lower hosts in the work of creation are brought into being.326 It is called the sapphirestone, because it takes on divers colours from the highest powers, and works in created things now in one wise, now in the contrary, administering at times good, at others evil, now life, now death, now sickness, now healing, now poverty, now riches.327 The stone appears here as the power of fate; indeed, as the reference to Deuteronomy 32 : 39 shows, it is God himself.328 Knorr von Rosenroth was himself an alchemist, and his words here are written with deliberate intent.329 He emphasizes that the stone is the one which the builders rejected and is become the head of the corner.330 It occupies a middle position in the Sefiroth system since it unites in itself the powers of the upper world and distributes them to the lower.331 According to its position, therefore, it would correspond to Tifereth.332
[641] I have found no evidence in the alchemical literature that the sapphire was an arcanum before the time of Paracelsus. It seems as though this author introduced it into alchemy from the Cabala as a synonym for the arcane substance:
For the virtue which lies in the sapphire is given from heaven by way of solution, coagulation, and fixation. Now, since heaven is created so as to work through these three things until it has achieved this [viz., the production of the sapphire and its virtues], so must the breaking up of the sapphire correspond to the same three procedures. This breaking up is such that the bodies vanish, and the arcanum remains. For before the sapphire existed, there was no arcanum. But subsequently, just as life was given to man, the arcanum was given to this material by heaven.333
We can recognize here relationships with Cabalistic ideas. Paracelsuss pupil, Adam von Bodenstein, says in his Onomasticon: The sapphire material: that liquid in which there is no harmful matter.334 Dorn335 relates the sapphirine flower to the Arcanum Cheyri of Paracelsus.336 The Epistola ad Hermannum cites a certain G. Ph. Rodochaeus de Geleinen Husio:337Then arises the sapphirine flower of the hermaphrodite, the wondrous mystery of the Macrocosm, of which one part, if it be poured into a thousand parts of the melted Ophirizum, converts it all into its own nature.338 This passage is influenced by Paracelsus.
[642] The Lapis Sapphireus or Sapphirinus is derived from Ezekiel 1 : 22 and 26, where the firmament above the living creature was like a terrible crystal and a sapphire stone (also 10 : 1), and from Exodus 24 : 10: And they saw the God of Israel: and under his feet as it were a work of sapphire stone, and as the heaven, when clear (DV). In alchemy our gold is crystalline;339 the treasure of the Philosophers is a certain glassy heaven, like crystal, and ductile like gold;340 the tincture of gold is transparent as crystal, fragile as glass.341 The Book of the Cave of Treasures says that Adams body shone like the light of a crystal.342 The crystal, which appears equally pure within and without, refers in ecclesiastical language to the unimpaired purity of the Virgin.343 The throne in Ezekiels vision, says Gregory the Great, is rightly likened to the sapphire, for this stone has the colour of air.344 He compares Christ to the crystal in a way that served as a model for the language and ideas of the alchemists.345
[643] The combination of water and crystal is found also in the Cabalistic Sifra de Zeniutha. 178 of Lurias commentary says: The second form is called crystalline dew, and this is formed of the Severity of the Kingdom346 of the first Adam, which entered into the Wisdom of Macroprosopus:347 hence in the crystal there appears a distinct red colour. And this [form] is the Wisdom whereof they said, that Judgments are rooted in it.348 Although alchemy was undoubtedly influenced by such comparisons, the stone cannot be traced back to Christ, despite all the analogies.349 It was the mystical property of alchemy, this stone that is no stone, or the stone that hath a spirit and is found in the streamings of the Nile.350 It is a symbol that cannot be explained away as yet another supererogatory attempt to obscure the Christian mystery. On the contrary, it appears as a new and singular product which in early times gradually crystallized out through the assimilation of Christian ideas into Gnostic material; later, clear attempts were made in turn to assimilate the alchemical ideas to the Christian, though, as Eleazars text shows, there was an unbridgeable difference between them. The reason for this is that the symbol of the stone, despite the analogy with Christ, contains an element that cannot be reconciled with the purely spiritual assumptions of Christianity. The very concept of the stone indicates the peculiar nature of this symbol. Stone is the essence of everything solid and earthly. It represents feminine matter, and this concept intrudes into the sphere of spirit and its symbolism. The Churchs hermeneutic allegories of the cornerstone and the stone cut out of a mountain without hands,351 which were interpreted as Christ, were not the source of the lapis symbol, but were used by the alchemists in order to justify it, for the

was not of Christian origin. The stone was more than an incarnation of God, it was a concretization, a materialization that reached down into the darkness of the inorganic realm or even arose from it, from that part of the Deity which put itself in opposition to the Creator because, as the Basilidians say, it remained latent in the panspermia (universal seed-bed) as the formative principle of crystals, metals, and living organisms. The inorganic realm included regions, like that of hell-fire, which were the dominion of the devil. The three-headed Mercurial serpent was, indeed, a triunity in matter352the lower triad353complementing the divine Trinity.
[644] We may therefore suppose that in alchemy an attempt was made at a symbolical integration of evil by localizing the divine drama of redemption in man himself. This process appears now as an extension of redemption beyond man to matter, now as an ascent of the

, spirit of imitation, or Lucifer, and as a reconciliation of this with the spirit descending from above, both the Above and Below undergoing a process of mutual transformation. It seems to me that Eleazars text conveys some idea of this, as the transformation of the black Shulamite takes place in three stages, which were mentioned by Dionysius the Areopagite as characterizing the mystical ascent: emundatio

, purification), illuminatio (

), perfectio (

).354 Dionysius refers the purification to Psalm 51 : 7 (AV): Wash me, and I shall be whiter than snow; and the illumination to Psalm 13 : 3 (AV): Lighten mine eyes. (The two heavenly luminaries, sun and moon, correspond on the old view to the two eyes.) The perfection he refers to Matthew 5 : 48: Be ye therefore perfect, even as your Father which is in heaven is perfect. Here we have one aspect of the approximation to divinity; the other aspect is exemplified by the image of the Apocalyptic Son of Man, described earlier.
[645] The transformation of the Shulamite as described in the text can thus be conceived as the preliminary stage of an individuation process, rising unexpectedly out of the unconscious in symbolical form, and comparable to a dream that seeks to outline this process and for that purpose makes use now of religious and now of scientific images. So regarded and looked at from a psychological angle, the following facts emerge.
[646] The nigredo corresponds to the darkness of the unconscious, which contains in the first place the inferior personality, the shadow. This changes into the feminine figure that stands immediately behind it, as it were, and controls it: the anima, whose typical representative the Shulamite is. I am black, but comelynot hateful, as Eleazar would have us believe, after having reconsidered the matter. For since nature was deformed by the sin of Adam, her blackness must in his view be regarded as ugliness, as the blackness of sin, as the Saturnine initial state, heavy and black as lead. But the Shulamite, the priestess of Ishtar, signifies earth, nature, fertility, everything that flourishes under the damp light of the moon, and also the natural life-urge. The anima is indeed the archetype of life itself, which is beyond all meaning and all moral categories. What at first struck us as incomprehensible, namely that the old Adam should come forth from her again, thus reversing the sequence of Creation, can now be understood, for if anyone knows how to live the natural life it is the old Adam. Here he is not so much the old Adam as an Adam reborn from a daughter of Eve, an Adam restored to his pristine naturalness. The fact that she gives rebirth to Adam and that a black Shulamite produces the original man in his savage, unredeemed state rules out the suspicion that the old Adam is a slip of the pen or a misprint. There is a method in it, which allows us to guess what it was that induced the author to adopt a Jewish pseudonym. For the Jew was the handiest example, living under everyones eyes, of a non-Christian, and therefore a vessel for all those things a Christian could not or did not like to remember. So it was really very natural to put those dark, half-conscious thoughts which began with the Movement of the Free Spirit, the late Christian religion of the Holy Ghost, and which formed the life-blood of the Renaissance, into the mouth of an allegedly Jewish author. Just as the era of the Old Testament prophets began with Hosea, who was commanded by God to marry another Shulamite, so the cours damour of Ren dAnjou, the minnesingers and saints with their passionate love of God, were contemporaneous with the Brethren of the Free Spirit. Eleazars text is nothing but a late echo of these centuries-old events which changed the face of Christianity. But in any such echo there is also a premonition of future developments: in the very same century the author of Faust, that momentous opus, was born.
[647] The Shulamite remains unchanged, as did the old Adam. And yet Adam Kadmon is born, a non-Christian second Adam, just at the moment when the transformation is expected. This extraordinary contradiction seems insoluble at first sight. But it becomes understandable when we consider that the illumination or solificatio of the Shulamite is not the first transformation but the second, and takes place within. The subject of transformation is not the empirical man, however much he may identify with the old Adam, but Adam the Primordial Man, the archetype within us. The black Shulamite herself represents the first transformation: it is the coming to consciousness of the black anima, the Primordial Mans feminine aspect. The second, or solificatio, is the conscious differentiation of the masculine aspecta far more difficult task. Every man feels identical with this, though in reality he is not. There is too much blackness in the archetype for him to put it all down to his own account, and so many good and positive things that he cannot resist the temptation to identify with them. It is therefore much easier to see the blackness in projected form: The woman whom thou gavest to be with me, she gave me of the tree, and I did eat holds true even of the most enlightened psychology. But the masculine aspect is as unfathomable as the feminine aspect. It would certainly not be fitting for the empirical man, no matter how swollen his ego-feelings, to appropriate the whole range of Adams heights and depths. Human being though he is, he has no cause to attri bute to himself all the nobility and beauty a man can attain to, just as he would assuredly refuse to accept the guilt for the abjectness and baseness that make man lower than an animalunless, of course, he were driven by insanity to act out the role of the archetype.
[648] But although, when the masculine aspect of the Primordial Man comes forth again, it is the old Adam, who is black like the Shulamite, it is nevertheless the second Adam, i.e., the still older Adam before the Fall, Adam Kadmon. The ambiguity of this passage is too perfect for the author, who proves himself elsewhere to be a not particularly skilful forger, to have been conscious of it. The coming to consciousness of Adam Kadmon would indeed be a great illumination, for it would be a realization of the inner man or Anthropos, an archetypal totality transcending the sexes. In so far as this Man is divine, we could speak of a theophany. The Shulamites hope of becoming a white dove points to a future, perfect state. The white dove is a hint that the Shulamite will become Sophia,355 the Holy Ghost, while Adam Kadmon is an obvious parallel of Christ.
[649] If the alchemical process of thought corresponded only to the three stages of purification, illumination, perfection, it would be difficult to see the justification for paraphrasing the analogous Christian ideas, which are so patently betrayed, for instance, in the fixing to the black cross. But the need for a symbolism other than the Christian one is evident from the fact that the transformation process does not culminate in the second Adam and the white dove but in the lapis, which, with Gods help, is made by the empirical man. It is a half physical, half metaphysical product, a psychological symbol expressing something created by man and yet supra-ordinate to him. This paradox can only be something like the symbol of the self, which likewise can be brought forth, i.e., made conscious, by human effort but is at the same time by definition a pre-existent totality that includes the conscious and the unconscious.
[650] This is a thought that goes beyond the Christian world of ideas and involves a mystery consummated in and through man. It is as though the drama of Christs life were, from now on, located in man as its living carrier. As a result of this shift, the events formulated in dogma are brought within range of psychological experience and become recognizable in the process of individuation.
[651] It is naturally not the task of an empirical science to evaluate such spiritual developments from the standpoint of transcendental truth. It must content itself with establishing the existence of these processes and comparing them with parallel observations in modern man. It also has the right to attempt to map out the logical structure of such psychologems. The fact that it must push forward into regions where belief and doubt argue the question of truth does not prove that it has any intention of intervening or presuming to decide what the truth is. Its truth consists solely in establishing the facts and in explaining them without prejudice within the framework of empirical psychology. Under no circumstances is it entitled to say whether the facts are valid or not, or to try to ascertain their moral or religious value. I must emphasize this so emphatically because my method is constantly suspected of being theology or metaphysics in disguise. The difficulty for my critics seems to be that they are unable to accept the concept of psychic reality. A psychic process is something that really exists, and a psychic content is as real as a plant or an animal. In spite of the fact that the duckbilled platypus, for example, cannot be logically derived from the general premises of zoology, it nevertheless indubitably exists, improbable as this may appear to prejudiced minds. It is not a fantasy and not just somebodys opinion but an immovable fact. It is perfectly true that one can play metaphysics with psychic facts, and particularly with ideas that have always been counted as metaphysical. But the ideas themselves are not metaphysical; they are empirically verifiable phenomena that are the proper subject of the scientific method.
[652] With the statements of the Cabala, which as we have seen found their way into alchemy, our interpretation of Adam attains a scope and a depth that can hardly be surpassed. This interpretation includes Eve as the feminine principle itself. She appears chiefly as the lower, as Malchuth (kingdom), Shekinah (the Indwelling of God), or as Atarah (Crown), the equivalent below of Kether, the upper crown. She is also present in the hermaphroditic Sefiroth system, the right half of which is masculine and the left half feminine. Hence Adam Kadmon, as a personification of the whole inverted tree, is androgynous, but the system itself is a highly differentiated coniunctio symbol, and, as such, divided into three parts (three columns of three Sefiroth each). According to Hippolytus, the Naassenes divided the hermaphroditic Adam into three parts, just as they did Geryon.356 Geryon was triple-bodied357 and the possessor of the splendid cattle on the island of Erythia. Heracles slew him with an arrow, on which occasion Hera was wounded in the breast. On the same journey Heracles had threatened to shoot the sun because his rays were too hot. So the slaying of Geryon was the last in a series of three sacrileges.
For they say of this Geryon [continues Hippolytus] that one part is spiritual, one psychic, and one earthly; and they hold that the knowledge of him is the beginning of the capacity to know God, for they say: The beginning of wholeness is the knowledge of man, but the knowledge of God is perfect wholeness. All this, they say, the spiritual, the psychic, and the earthly, set itself in motion and came down together into one man, Jesus who was born of Mary; and there spoke through it [the spiritual, the psychic, and the earthly] these three men [i.e., the triple-bodied Geryon], each from his own substance to his own. For of all things there are three kinds, the angelic, the psychic, and the earthly; and three Churches, angelic, psychic, and earthly; and their names are the Chosen, the Called, and the Captive.358
[653] This conception bears a striking resemblance to the Sefiroth system.359 In particular, Geryon corresponds to the cosmogonic Adam Kadmon. He is the masculo-feminine Man in all things, [whom] the Greeks call the heavenly horn of the moon.360 For they say all things were made by him, and without him was not any thing made.361 That which was made in him is Life. This, they say, is Life the unutterable generation [

] of perfect men, which to earlier generations was unknown.362

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