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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
Advanced_Dungeons_and_Dragons_2E
Aion
Alcoholics_Anonymous
Al-Fihrist
Buddhahood_in_This_Life__The_Great_Commentary_by_Vimalamitra
Enchiridion_text
Evolution_II
Full_Circle
Heart_of_Matter
Infinite_Library
Initiates_of_Flame
Life_without_Death
Maps_of_Meaning
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Mysterium_Coniunctionis
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1954
Questions_And_Answers_1955
The_Alchemy_of_Happiness
The_Autobiography_of_Malcolm_X
The_Castle_of_Crossed_Destinies
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Milieu
The_Gospel_of_Sri_Ramakrishna
The_Heros_Journey
The_Odyssey
The_Republic
The_Seals_of_Wisdom
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Yoga_Sutras
Three_Books_on_Occult_Philosophy
Toward_the_Future
Twilight_of_the_Idols

IN CHAPTERS TITLE
1.00_-_Introduction_to_Alchemy_of_Happiness
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.04_-_ALCHEMY_AND_MANICHAEISM
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1f.lovecraft_-_The_Alchemist
1.gmh_-_The_Alchemist_In_The_City
1.lovecraft_-_Halcyon_Days
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.rmr_-_Falconry
1.rmr_-_Lady_On_A_Balcony
1.rmr_-_The_Alchemist
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
32.06_-_The_Novel_Alchemy
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE

IN CHAPTERS CLASSNAME
The_Dwellings_of_the_Philosophers

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.02_-_Letters_to_a_Sadhak
0.03_-_III_-_The_Evening_Sittings
0.04_-_The_Systems_of_Yoga
0.05_-_The_Synthesis_of_the_Systems
0.06_-_Letters_to_a_Young_Sadhak
0.08_-_Letters_to_a_Young_Captain
01.03_-_Mystic_Poetry
01.04_-_The_Poetry_in_the_Making
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.07_-_Blaise_Pascal_(1623-1662)
01.09_-_The_Parting_of_the_Way
0.10_-_Letters_to_a_Young_Captain
01.12_-_Goethe
0.11_-_Letters_to_a_Sadhak
0.14_-_Letters_to_a_Sadhak
0_1956-03-20
0_1956-10-08
0_1958-05-11_-_the_ship_that_said_OM
0_1958-06-06_-_Supramental_Ship
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1959-01-14
0_1959-01-21
0_1960-01-28
0_1960-04-13
0_1960-06-07
0_1960-11-08
0_1960-11-15
0_1960-11-26
0_1960-12-20
0_1961-01-27
0_1961-01-31
0_1961-04-29
0_1961-06-24
0_1961-06-27
0_1961-07-07
0_1961-07-28
0_1961-08-05
0_1961-08-25
0_1962-01-09
0_1962-01-21
0_1962-02-06
0_1962-02-13
0_1962-02-24
0_1962-04-03
0_1962-08-18
0_1962-10-12
0_1962-11-30
0_1962-12-19
0_1963-02-23
0_1963-03-06
0_1963-03-23
0_1963-06-03
0_1963-06-08
0_1963-10-05
0_1963-12-31
0_1964-01-28
0_1964-02-22
0_1964-03-04
0_1964-03-07
0_1964-03-11
0_1964-03-21
0_1964-04-14
0_1964-08-11
0_1964-09-23
0_1964-10-17
0_1964-11-28
0_1964-12-02
0_1965-05-29
0_1965-06-14
0_1965-06-30
0_1965-08-21
0_1966-08-06
0_1966-10-26
0_1966-11-03
0_1966-12-07
0_1967-02-18
0_1967-03-02
0_1967-04-12
0_1967-04-27
0_1967-05-06
0_1967-08-12
0_1967-08-16
0_1967-08-19
0_1967-08-26
0_1967-09-20
0_1967-10-14
0_1967-11-15
0_1967-11-29
0_1967-12-20
0_1967-12-27
0_1968-04-06
0_1968-07-10
0_1968-07-27
0_1968-08-22
0_1968-12-04
0_1969-01-04
0_1969-05-31
0_1969-08-09
0_1969-08-16
0_1969-09-13
0_1969-09-20
0_1969-11-26
0_1969-11-29
0_1969-12-17
0_1970-01-03
0_1970-01-28
0_1970-03-25
0_1970-04-29
0_1970-08-01
0_1971-02-10
0_1971-02-24
0_1971-05-08
0_1971-05-12
0_1971-05-15
0_1971-07-14
0_1971-07-28
0_1971-07-31
0_1971-09-01
0_1971-10-06
0_1971-10-27
0_1971-12-18
0_1971-12-29b
0_1972-02-09
0_1972-02-23
0_1972-04-04
0_1972-04-05
0_1972-04-26
0_1972-05-31
0_1972-08-09
0_1972-08-16
0_1972-11-25
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_The_Glory_and_the_Fall_of_Life
02.05_-_Robert_Graves
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_Two_Mystic_Poems_in_Modern_French
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Vision_and_the_Boon
03.05_-_The_Spiritual_Genius_of_India
03.07_-_Some_Thoughts_on_the_Unthinkable
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.11_-_The_Language_Problem_and_India
03.14_-_From_the_Known_to_the_Unknown?
03.15_-_Towards_the_Future
04.02_-_Human_Progress
04.03_-_Consciousness_as_Energy
04.07_-_Matter_Aspires
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.02_-_Satyavan
05.04_-_The_Immortal_Person
05.05_-_In_Quest_of_Reality
05.06_-_Physics_or_philosophy
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.22_-_Success_and_its_Conditions
05.31_-_Divine_Intervention
05.33_-_Caesar_versus_the_Divine
06.01_-_The_Word_of_Fate
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.03_-_This_Expanding_Universe
07.07_-_Freedom_and_Destiny
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.42_-_The_Nature_and_Destiny_of_Art
08.17_-_Psychological_Perfection
08.33_-_Opening_to_the_Divine
09.01_-_Prayer_and_Aspiration
09.06_-_How_Can_Time_Be_a_Friend?
09.11_-_The_Supramental_Manifestation_and_World_Change
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_Life_in_and_Through_Death
1.005_-_The_Table
1.006_-_Livestock
1.007_-_Initial_Steps_in_Yoga_Practice
1.009_-_Perception_and_Reality
1.00d_-_Introduction
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_Main
1.00_-_PREFACE
1.00_-_The_way_of_what_is_to_come
1.010_-_Jonah
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
10.17_-_Miracles:_Their_True_Significance
1.017_-_The_Night_Journey
1.018_-_The_Cave
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Historical_Survey
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Soul_and_God
1.01_-_Tara_the_Divine
1.01_-_the_Call_to_Adventure
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_THE_OPPOSITES
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_To_Watanabe_Sukefusa
1.01_-_What_is_Magick?
1.024_-_Affiliation_With_Larger_Wholes
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.28_-_Love_and_Love
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_On_the_Knowledge_of_God.
1.02_-_Skillful_Means
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Stages_of_Initiation
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.32_-_The_Mystery_of_the_Five_Elements
10.34_-_Effort_and_Grace
10.37_-_The_Golden_Bridge
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_Knowledge_of_the_World.
1.03_-_Preparing_for_the_Miraculous
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_The_Desert
1.03_-_The_End_of_the_Intellect
1.03_-_The_House_Of_The_Lord
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sephiros
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_BOOK_THE_FOURTH
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Religion_and_Occultism
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Paths
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.05_-_Adam_Kadmon
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_On_the_Love_of_God.
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_War_And_Politics
1.065_-_Divorce
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Man_in_the_Universe
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Three_Schools_of_Magick_1
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_Akasa_or_the_Ethereal_Principle
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Incarnate_Human_Gods
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Information,_Language,_and_Society
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Man_-_About_the_Body
1.09_-_(Plot_continued.)_Dramatic_Unity.
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Talks
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Pure_Existent
11.01_-_The_Opening_Scene_of_Savitri
11.02_-_The_Golden_Life-line
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Harmony
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_The_Change_of_Power
1.11_-_The_Master_of_the_Work
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.12_-_God_Departs
1.12_-_Independence
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Sociology_of_Superman
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_(Plot_continued.)_What_constitutes_Tragic_Action.
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_THE_MASTER_AND_M.
1.14_-_Bibliography
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.15_-_Conclusion
1.15_-_Index
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Suprarational_Good
1.16_-_On_Concentration
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.16_-_The_Season_of_Truth
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_M._AT_DAKSHINEWAR
1.17_-_The_Transformation
1.18_-_M._AT_DAKSHINESWAR
1.18_-_THE_HEART_OF_THE_PROBLEM
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.201_-_Socrates
12.01_-_The_Return_to_Earth
12.02_-_The_Stress_of_the_Spirit
12.06_-_The_Hero_and_the_Nymph
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_My_Theory_of_Astrology
1.21_-_Tabooed_Things
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_PUNDIT_SHASHADHAR
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.27_-_AT_DAKSHINESWAR
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_What_is_Certainty?
1.33_-_The_Golden_Mean
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.02_-_The_Hour_of_God
1.3.5.04_-_The_Evolution_of_Consciousness
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.08_-_A_Parable_of_Sea-Gulls
1.41_-_Isis
1.439
1.43_-_Dionysus
1.450_-_1.500_Talks
1.45_-_Unserious_Conduct_of_a_Pupil
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.49_-_Thelemic_Morality
15.03_-_A_Canadian_Question
15.07_-_Souls_Freedom
1.50_-_Eating_the_God
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.60_-_Knack
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.66_-_The_External_Soul_in_Folk-Tales
1.67_-_Faith
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.71_-_Morality_2
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.75_-_The_AA_and_the_Planet
1.78_-_Sore_Spots
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
1914_01_07p
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1950-12-23_-_Concentration_and_energy
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1953-07-08
1953-08-05
1953-08-26
1953-09-09
1953-10-28
1953-12-09
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-04-17_-_Transformation_of_the_body
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1958-05-07_-_The_secret_of_Nature
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1960_04_27
1962_10_12
1963_03_06
1965_05_29
1969_12_14
1969_12_15
1969_12_28
1970_03_25
1.ac_-_A_Birthday
1.ac_-_Happy_Dust
1.ac_-_The_Priestess_of_Panormita
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.bni_-_Raga_Ramkali
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Celephais
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_Feast_Of_Victory
1.fs_-_Nadowessian_Death-Lament
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Fugitive
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Ideal_And_The_Actual_Life
1.gmh_-_The_Alchemist_In_The_City
1.hs_-_Bloom_Like_a_Rose
1.hs_-_It_Is_Time_to_Wake_Up!
1.hs_-_Meditation
1.hs_-_The_Essence_of_Grace
1.hs_-_The_Glow_of_Your_Presence
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_King_Stephen
1.jk_-_Lamia._Part_I
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_To_The_Ladies_Who_Saw_Me_Crowned
1.jlb_-_Browning_Decides_To_Be_A_Poet
1.jlb_-_Inscription_on_any_Tomb
1.jlb_-_Plainness
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Moving_Water
1.jr_-_Not_Here
1.jr_-_The_Seed_Market
1.jr_-_What_I_want_is_to_see_your_face
1.kbr_-_I_Laugh_When_I_Hear_That_The_Fish_In_The_Water_Is_Thirsty
1.lla_-_Forgetful_one,_get_up!
1.lovecraft_-_Halcyon_Days
1.lovecraft_-_On_Reading_Lord_Dunsanys_Book_Of_Wonder
1.lovecraft_-_The_City
1.lovecraft_-_The_Peace_Advocate
1.mb_-_The_Five-Coloured_Garment
1.okym_-_43_-_The_Grape_that_can_with_Logic_absolute
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_--_Far,_Far_Away,_O_Ye
1.pbs_-_Prometheus_Unbound
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.pbs_-_Sonnet_-_From_The_Italian_Of_Dante
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_To_Jane_-_The_Invitation
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Power_Of_Words_Oinos.
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_In_A_Gondola
1.rb_-_Love_In_A_Life
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Protus
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Flight_Of_The_Duchess
1.rmr_-_Falconry
1.rmr_-_Lady_On_A_Balcony
1.rmr_-_The_Alchemist
1.rt_-_Lord_Of_My_Life
1.rt_-_Lovers_Gifts_XLIII_-_Dying,_You_Have_Left_Behind
1.rt_-_The_Gardener_IX_-_When_I_Go_Alone_At_Night
1.rt_-_The_Gardener_LV_-_It_Was_Mid-Day
1.rt_-_The_Homecoming
1.rt_-_When_I_Go_Alone_At_Night
1.rwe_-_Blight
1.rwe_-_Quatrains
1.rwe_-_The_Adirondacs
1.rwe_-_Woodnotes
1.sjc_-_Not_for_All_the_Beauty
1.sjc_-_Song_of_the_Soul_That_Delights_in_Knowing_God_by_Faith
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Sad_Shepherd
1.wby_-_The_Saint_And_The_Hunchback
1.wby_-_The_Second_Coming
1.wby_-_The_Statues
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_Drum-Taps
1.whitman_-_Salut_Au_Monde
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_A_Morning_Exercise
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Hart-Leap_Well
1.ww_-_Inside_of_King's_College_Chapel,_Cambridge
1.ww_-_Laodamia
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_September,_1819
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_To_Lady_Beaumont
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.yni_-_Hymn_from_the_Heavens
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_War.
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_THE_SCINTILLA
2.02_-_Yoga
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Integral_Yoga
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.04_-_ADVICE_TO_ISHAN
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.05_-_On_Poetry
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_Revelation_and_the_Christian_Phenomenon
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_WITH_VARIOUS_DEVOTEES
2.07_-_BANKIM_CHANDRA
2.07_-_On_Congress_and_Politics
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Pantacle
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.03_-_Man_and_Superman
2.10_-_Conclusion
2.10_-_On_Vedic_Interpretation
2.10_-_THE_MASTER_AND_NARENDRA
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_THE_MASTERS_REMINISCENCES
2.13_-_On_Psychology
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_January_1939
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.19_-_Feb-May_1939
2.2.02_-_Consciousness_and_the_Inconscient
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Order_of_the_Worlds
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.28_-_The_Divine_Life
2.2.9.02_-_Plato
2.3.03_-_Integral_Yoga
2.3.04_-_The_Mother's_Force
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
23.10_-_Observations_II
2.3.1_-_Ego_and_Its_Forms
27.01_-_The_Golden_Harvest
3.00.1_-_Foreword
3.00.2_-_Introduction
3.00_-_Introduction
3.01_-_INTRODUCTION
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Soul_World
3.02_-_Aspiration
3.02_-_King_and_Queen
3.02_-_SOL
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Mind_
3.03_-_The_Naked_Truth
3.03_-_The_Spirit_Land
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Formula_of_I.A.O.
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Formula_of_The_Neophyte
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
3.11_-_Epilogue
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.14_-_Of_the_Consecrations
3.16.2_-_Of_the_Charge_of_the_Spirit
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.2.01_-_On_Ideals
32.05_-_The_Culture_of_the_Body
32.06_-_The_Novel_Alchemy
32.07_-_The_God_of_the_Scientist
3.20_-_Of_the_Eucharist
3.2.1_-_Food
33.01_-_The_Initiation_of_Swadeshi
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.11_-_Pondicherry_II
33.13_-_My_Professors
33.14_-_I_Played_Football
33.16_-_Soviet_Gymnasts
3.3.1_-_Illness_and_Health
3.4.01_-_Evolution
3.4.03_-_Materialism
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
3.7.1.07_-_Involution_and_Evolution
3.7.2.01_-_The_Foundation
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3_-_Commentaries_and_Annotated_Translations
4.01_-_INTRODUCTION
4.01_-_Introduction
4.01_-_THE_COLLECTIVE_ISSUE
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_Prayer_of_Quiet
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.04_-_Conclusion
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_REGINA
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.14_-_The_Power_of_the_Instruments
4.17_-_The_Action_of_the_Divine_Shakti
4.2.04_-_Epiphany
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3_-_Bhakti
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Message
5.02_-_THE_STATUE
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.04_-_THE_POLARITY_OF_ADAM
5.04_-_Three_Dreams
5.05_-_THE_OLD_ADAM
5.06_-_THE_TRANSFORMATION
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.4_-_The_Book_of_Partings
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.9_-_Book_IX
5.4.01_-_Notes_on_Root-Sounds
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Simple_Life
7.10_-_Order
7.14_-_Modesty
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
APPENDIX_I_-_Curriculum_of_A._A.
Averroes_Search
Big_Mind_(ten_perfections)
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_V
Cratylus
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
Euthyphro
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.03_-_INVOCATION
Maps_of_Meaning_text
Meno
MoM_References
r1912_07_03
r1913_11_24
r1914_03_14
r1914_07_20
r1914_09_06
r1914_10_09
r1916_03_05
r1917_02_03
r1917_02_18
r1927_07_30_-_Record_of_Drishti
Sayings_of_Sri_Ramakrishna_(text)
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Joshua
The_Book_(short_story)
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Gospel_According_to_John
The_Library_Of_Babel_2
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_Poems_of_Cold_Mountain
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
The_Waiting
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

Being
Profession
Title
SIMILAR TITLES
alc
alchemist
Alcoholics Anonymous
Fullmetal Alchemist
The Alchemy of Happiness
The Autobiography of Malcolm X

DEFINITIONS


TERMS STARTING WITH

ALC ::: 1. Assembly Language Compiler.2. Airline Line Control.

ALC 1. {Assembly Language Compiler}. 2. {Airline Line Control}.

Alcahest. See ALKAHEST

Alcahest: See: Alkahest.

Alchemic Precursor ? ? Three ingredients are randomly generated on each seed. (see

Alchemist: A practitioner of alchemy (q.v.) in any or all of its aspects.

Alchemy ::: A process of transmutation. In respect to the occult sciences this refers to inner alchemy, the process of changing the lead of mechanistic, habitual personality into the gold of the solar personality and even to shift clarity of perception into the Causal.

Alchemy [from Arab al-kimiya from al the + kimiya philosopher’s stone from Greek chyma fluid] The art of divine magic under a chemical symbolism. The ancient alchemists, more conscious of the unity of nature, perhaps did not need to distinguish between a natural and spiritual alchemy or to regard one as symbolic of the other. Alchemy was introduced into Europe by the Arabs, from whom it may be traced to Egypt and India. Modern Europe knows it best from medieval alchemists, who studied its physical aspects, though some could interpret the symbolism and work out the analogies between the physical elements and processes and their spiritual counterparts.

Alchemy, p. 128.

Alchemy seeks the primal unity beyond diversity: a homogeneous substance from which the many elements were derived; a pure gold which could be obtained from baser metals by purging them of the dross with which the pure element was alloyed; an elixir of life which would cure all diseases. The transmutation of metals was their magnum opus; the agent to be employed was the philosopher’s stone. Though these processes are possible physically, the spiritual processes to which they correspond are incomparably more important. The base metals are the passions and delusions of the lower mind; and the pure gold is the wisdom of the manas in alliance with buddhi.

Alchemy.

Alchemy: The science of decomposing and recomposing things, as well as of changing their essential nature and raising it higher—transmuting them into each other. While chemistry deals with lifeless matter, alchemy employs life as a factor, and deals with higher forces of nature and the conditions of matter under which they operate. In its lowest aspect, it deals with physical substances, but in its highest aspect it teaches the regeneration of the spiritual man, the purification of mind, will and thought, and the ennobling of all the faculties of the human soul.

Alchi

Alchi. The name, possibly of early Dardic origin, of a monastic complex located approximately twenty miles northwest of Leh, in the Ladakh region of the northwestern Indian state of Kashmir. The complex is renowned for its exceptional collection of early Tibetan Buddhist painting and statuary. Local legend ascribes Alchi's foundation to the great eleventh-century translator RIN CHEN BZANG PO. While the monastery's early history is obscure, inscriptions within the complex attribute its foundation to Skal ldan shes rab (Kalden Sherap) and Tshul khrims 'od (Tsultrim Ö), active sometime between the eleventh and twelfth centuries. The complex of Alchi, called the chos 'khor ("dharma enclave"), comprises five main buildings: (1) the 'dus khang ("assembly hall"); (2) the lo tsA ba'i lha khang ("translator's temple"); (3) the 'Jam dpal lha khang ("MaNjusrī temple"); (4) the gsum brtsegs ("three-storied [temple]"); and (5) the lha khang so ma ("new temple"). While the 'dus khang stands as the earliest and largest structure, the gsum brtsegs is perhaps most famous for its three-storied stucco statues of AVALOKITEsVARA, MAITREYA, and MANJUsRĪ, each painted in elaborate detail. The temple also contains extraordinary murals painted by western Tibetan and Kashmiri artisans.

Alcin—one of numerous angelic guards

Alcoholism. See DELIRIUM TREMENS

Alcool-90 ::: (language) An object-oriented extension of ML with run-time overloading and a type-based notion of modules, functors and inheritance. It is built on CAML Light. .E-mail: . (1995-04-18)

Alcool-90 "language" An {object-oriented} extension of {ML} with run-time {overloading} and a type-based notion of {modules}, {functors} and {inheritance}. It is built on {CAML Light}. {(ftp://ftp.inria.fr/lang/alcool)}. E-mail: "Francois.Rouaix@inria.fr". (1995-04-18)

ALCOR "language" A subset of {ALGOL}. [Sammet 1969, p. 180]. (1995-04-18)

ALCOR ::: (language) A subset of ALGOL.[Sammet 1969, p. 180]. (1995-04-18)

Alcuin: (c. 730-804) Was born in Northumbria and studied at the School of York under Egbert. In 781 he was called to head the Palatine School of Charlemagne. He died at St. Martin of Tours. It is his general influence on the revival of Christian learning that is significant in the history of philosophy. His psychology is a form of simplified Augustinianism. His treatise, De animae ratione ad Eulaliam Virginem, is extant (PL 101). -- V.J.B.

Alcyone The brightest star in the Pleiades. Alcyone and the Pleiades are the central group of “the system of sidereal symbology. . . . the focus from which, and into which the divine breath, Motion, works incessantly during the Manvantara” (SD 2:551). The culmination of the Pleiades and Alcyone on the meridian at midnight in November has been celebrated worldwide by festivals, chiefly in honor of the dead.

alcade ::: n. --> Same as Alcaid.

alcahest ::: n. --> Same as Alkahest.

alcaic ::: a. --> Pertaining to Alcaeus, a lyric poet of Mitylene, about 6000 b. c. ::: n. --> A kind of verse, so called from Alcaeus. One variety consists of five feet, a spondee or iambic, an iambic, a long syllable, and two dactyls.

alcaid ::: n. --> Alt. of Alcayde

alcalde ::: n. --> A magistrate or judge in Spain and in Spanish America, etc.

alcalimeter ::: n. --> See Alkalimeter.

alcanna ::: n. --> An oriental shrub (Lawsonia inermis) from which henna is obtained.

alcarraza ::: n. --> A vessel of porous earthenware, used for cooling liquids by evaporation from the exterior surface.

alcarrazas ::: pl. --> of Alcarraza

alcayde ::: n. --> A commander of a castle or fortress among the Spaniards, Portuguese, and Moors.
The warden, or keeper of a jail.
Same as Alcaid.


alcazar ::: n. --> A fortress; also, a royal palace.

alcedo ::: n. --> A genus of perching birds, including the European kingfisher (Alcedo ispida). See Halcyon.

alchemic ::: a. --> Alt. of Alchemical

alchemical ::: a. --> Of or relating to alchemy.

alchemically ::: adv. --> In the manner of alchemy.

alchemicalsymbols ::: Alchemical Symbols See Other Symbols.

alchemist ::: Alchemist A person who practices alchemy.

alchemistic ::: a. --> Alt. of Alchemistical

alchemistical ::: a. --> Relating to or practicing alchemy.

alchemist ::: n. --> One who practices alchemy.

alchemistry ::: n. --> Alchemy.

alchemist ("s)

alchemist (’s)

alchemize ::: v. t. --> To change by alchemy; to transmute.

alchemy ::: Alchemy The science, both physical and spiritual, of transforming base materials into superior forms, i.e. gold. Transmutation of base metals into gold was based on the belief that naturally occurring gold, silver and other precious substances were originally formed within the earth from lesser substances, and could be reconstituted through alchemical operations. The operations of alchemy were based on the Hermetic principle that everything on earth had a heavenly counterpart, and that through the 'principle of vibration', heavenly things could affect their earthly counterparts, and vice-versa. Consequently, each mineral, plant, and metal corresponded with a heavenly body, and thus contained the properties of its associated heavenly body. As a result, alchemical formulae for medicines were created, and the concept of spiritual development through alchemical work was developed. The Great Work became not simply transmuting base metals into precious ones, but the perfection of the divine in man himself.

alchemy ::: Any magical or miraculous power or process of transmuting a common substance, usually of little value, into a substance of great value. alchemies.

alchemy ::: any magical or miraculous power or process of transmuting a common substance, usually of little value, into a substance of great value. alchemies.

alchemy ::: n. --> An imaginary art which aimed to transmute the baser metals into gold, to find the panacea, or universal remedy for diseases, etc. It led the way to modern chemistry.
A mixed metal composed mainly of brass, formerly used for various utensils; hence, a trumpet.
Miraculous power of transmuting something common into something precious.


alchymic ::: n. --> Alt. of Alchymy

alchymistic ::: n. --> Alt. of Alchymy

alchymist ::: n. --> Alt. of Alchymy

alchymy ::: n. --> See Alchemic, Alchemist, Alchemistic, Alchemy.

alcoate ::: n. --> Alt. of Alcohate

alcohate ::: n. --> Shortened forms of Alcoholate.

alcoholate ::: n. --> A crystallizable compound of a salt with alcohol, in which the latter plays a part analogous to that of water of crystallization.

alcoholature ::: n. --> An alcoholic tincture prepared with fresh plants.

alcoholic ::: a. --> Of or pertaining to alcohol, or partaking of its qualities; derived from, or caused by, alcohol; containing alcohol; as, alcoholic mixtures; alcoholic gastritis; alcoholic odor. ::: n. --> A person given to the use of alcoholic liquors.
Alcoholic liquors.


alcoholism ::: n. --> A diseased condition of the system, brought about by the continued use of alcoholic liquors.

alcoholism: physical dependency on alcohol.

alcoholization ::: n. --> The act of reducing a substance to a fine or impalpable powder.
The act rectifying spirit.
Saturation with alcohol; putting the animal system under the influence of alcoholic liquor.


alcoholized ::: imp. & p. p. --> of Alcoholize

alcoholize ::: v. t. --> To reduce to a fine powder.
To convert into alcohol; to rectify; also, to saturate with alcohol.


alcoholizing ::: p. pr. & vb. n. --> of Alcoholize

alcoholmeter ::: n. --> An instrument for determining the strength of spirits, with a scale graduated so as to indicate the percentage of pure alcohol, either by weight or volume. It is usually a form of hydrometer with a special scale.

alcoholmetrical ::: a. --> Relating to the alcoholometer or alcoholometry.

alcohol ::: n. --> An impalpable powder.
The fluid essence or pure spirit obtained by distillation.
Pure spirit of wine; pure or highly rectified spirit (called also ethyl alcohol); the spirituous or intoxicating element of fermented or distilled liquors, or more loosely a liquid containing it in considerable quantity. It is extracted by simple distillation from various vegetable juices and infusions of a saccharine nature, which have undergone vinous fermentation.


alcoholometer ::: n. --> Alt. of Alcoholmeter

alcoholometric ::: a. --> Alt. of Alcoholmetrical

alcoholometrical ::: a. --> Alt. of Alcoholmetrical

alcoholometry ::: n. --> The process or method of ascertaining the proportion of pure alcohol which spirituous liquors contain.

alcohometer ::: a. --> Alt. of Alcohometric

alcohometric ::: a. --> Same as Alcoholometer, Alcoholometric.

alco ::: n. --> A small South American dog, domesticated by the aborigines.

alcoometry ::: n. --> See Alcoholometry.

alcoranic ::: a. --> Of or pertaining to the Koran.

alcoranist ::: n. --> One who adheres to the letter of the Koran, rejecting all traditions.

alcoran ::: n. --> The Mohammedan Scriptures; the Koran (now the usual form).

alcove ::: n. --> A recessed portion of a room, or a small room opening into a larger one; especially, a recess to contain a bed; a lateral recess in a library.
A small ornamental building with seats, or an arched seat, in a pleasure ground; a garden bower.
Any natural recess analogous to an alcove or recess in an apartment.


alcoves ::: recessed spaces, as bowers in a garden; arched recesses or niches in the wall of any structure.

alcyonacea ::: n. pl. --> A group of soft-bodied Alcyonaria, of which Alcyonium is the type. See Illust. under Alcyonaria.

alcyonaria ::: n. pl. --> One of the orders of Anthozoa. It includes the Alcyonacea, Pennatulacea, and Gorgonacea.

alcyones ::: n. pl. --> The kingfishers.

alcyonic ::: a. --> Of or pertaining to the Alcyonaria.

alcyonium ::: n. --> A genus of fleshy Alcyonaria, its polyps somewhat resembling flowers with eight fringed rays. The term was also formerly used for certain species of sponges.

alcyon ::: n. --> See Halcyon.

alcyonoid ::: a. --> Like or pertaining to the Alcyonaria. ::: n. --> A zoophyte of the order Alcyonaria.


TERMS ANYWHERE

abacist ::: n. --> One who uses an abacus in casting accounts; a calculator.

abacus ::: n. --> A table or tray strewn with sand, anciently used for drawing, calculating, etc.
A calculating table or frame; an instrument for performing arithmetical calculations by balls sliding on wires, or counters in grooves, the lowest line representing units, the second line, tens, etc. It is still employed in China.
The uppermost member or division of the capital of a column, immediately under the architrave. See Column.


abietine ::: n. --> A resinous obtained from Strasburg turpentine or Canada balsam. It is without taste or smell, is insoluble in water, but soluble in alcohol (especially at the boiling point), in strong acetic acid, and in ether.

absinthe ::: n. --> The plant absinthium or common wormwood.
A strong spirituous liqueur made from wormwood and brandy or alcohol.


accipitral ::: n. --> Pertaining to, or of the nature of, a falcon or hawk; hawklike.

accipitres ::: pl. --> of Accipiter ::: n. pl. --> The order that includes rapacious birds. They have a hooked bill, and sharp, strongly curved talons. There are three families, represented by the vultures, the falcons or hawks, and the owls.

account ::: n. --> A reckoning; computation; calculation; enumeration; a record of some reckoning; as, the Julian account of time.
A registry of pecuniary transactions; a written or printed statement of business dealings or debts and credits, and also of other things subjected to a reckoning or review; as, to keep one&


accurate ::: a. --> In exact or careful conformity to truth, or to some standard of requirement, the result of care or pains; free from failure, error, or defect; exact; as, an accurate calculator; an accurate measure; accurate expression, knowledge, etc.
Precisely fixed; executed with care; careful.


acetal ::: n. --> A limpid, colorless, inflammable liquid from the slow oxidation of alcohol under the influence of platinum black.

acetylene ::: n. --> A gaseous compound of carbon and hydrogen, in the proportion of two atoms of the former to two of the latter. It is a colorless gas, with a peculiar, unpleasant odor, and is produced for use as an illuminating gas in a number of ways, but chiefly by the action of water on calcium carbide. Its light is very brilliant.

actinaria ::: n. pl. --> A large division of Anthozoa, including those which have simple tentacles and do not form stony corals. Sometimes, in a wider sense, applied to all the Anthozoa, expert the Alcyonaria, whether forming corals or not.

actuary ::: n. --> A registrar or clerk; -- used originally in courts of civil law jurisdiction, but in Europe used for a clerk or registrar generally.
The computing official of an insurance company; one whose profession it is to calculate for insurance companies the risks and premiums for life, fire, and other insurances.


adeptist ::: n. --> A skilled alchemist.

aguardiente ::: n. --> A inferior brandy of Spain and Portugal.
A strong alcoholic drink, especially pulque.


al- ::: A prefix. --> All; wholly; completely; as, almighty, almost.
To; at; on; -- in OF. shortened to a-. See Ad-.
The Arabic definite article answering to the English the; as, Alkoran, the Koran or the Book; alchemy, the chemistry.


alarming ::: p. pr. & vb. n. --> of Alarm ::: a. --> Exciting, or calculated to excite, alarm; causing apprehension of danger; as, an alarming crisis or report. -- A*larm"ing*ly, adv.

alban ::: n. --> A white crystalline resinous substance extracted from gutta-percha by the action of alcohol or ether.

aldehyde ::: n. --> A colorless, mobile, and very volatile liquid obtained from alcohol by certain processes of oxidation.

alembroth ::: n. --> The salt of wisdom of the alchemists, a double salt composed of the chlorides of ammonium and mercury. It was formerly used as a stimulant.

algorithm ::: n. --> The art of calculating by nine figures and zero.
The art of calculating with any species of notation; as, the algorithms of fractions, proportions, surds, etc.


alkahest ::: n. --> The fabled "universal solvent" of the alchemists; a menstruum capable of dissolving all bodies.

alkali ::: n. --> Soda ash; caustic soda, caustic potash, etc.
One of a class of caustic bases, such as soda, potash, ammonia, and lithia, whose distinguishing peculiarities are solubility in alcohol and water, uniting with oils and fats to form soap, neutralizing and forming salts with acids, turning to brown several vegetable yellows, and changing reddened litmus to blue.


alkazar ::: --> See Alcazar.

alkoranic ::: a. --> Same as Alcoranic.

alkoranist ::: n. --> Same as Alcoranist.

alkoran ::: n. --> The Mohammedan Scriptures. Same as Alcoran and Koran.

allomorph ::: n. --> Any one of two or more distinct crystalline forms of the same substance; or the substance having such forms; -- as, carbonate of lime occurs in the allomorphs calcite and aragonite.
A variety of pseudomorph which has undergone partial or complete change or substitution of material; -- thus limonite is frequently an allomorph after pyrite.


alloxan ::: n. --> An oxidation product of uric acid. It is of a pale reddish color, readily soluble in water or alcohol.

amphibole ::: n. --> A common mineral embracing many varieties varying in color and in composition. It occurs in monoclinic crystals; also massive, generally with fibrous or columnar structure. The color varies from white to gray, green, brown, and black. It is a silicate of magnesium and calcium, with usually aluminium and iron. Some common varieties are tremolite, actinolite, asbestus, edenite, hornblende (the last name being also used as a general term for the whole species). Amphibole is a constituent of many crystalline rocks, as syenite,

amygdaloid ::: n. --> A variety of trap or basaltic rock, containing small cavities, occupied, wholly or in part, by nodules or geodes of different minerals, esp. agates, quartz, calcite, and the zeolites. When the imbedded minerals are detached or removed by decomposition, it is porous, like lava. ::: a.

amyl ::: n. --> A hydrocarbon radical, C5H11, of the paraffine series found in amyl alcohol or fusel oil, etc.

analcime ::: n. --> A white or flesh-red mineral, of the zeolite family, occurring in isometric crystals. By friction, it acquires a weak electricity; hence its name.

analcite ::: n. --> Analcime.

animalcula ::: pl. --> of Animalculum

animalcular ::: a. --> Alt. of Animalculine

animalcule ::: n. --> A small animal, as a fly, spider, etc.
An animal, invisible, or nearly so, to the naked eye. See Infusoria.


animalculine ::: a. --> Of, pertaining to, or resembling, animalcules.

animalculism ::: n. --> The theory which seeks to explain certain physiological and pathological phenomena by means of animalcules.

animalculist ::: n. --> One versed in the knowledge of animalcules.
A believer in the theory of animalculism.


animalculum ::: n. --> An animalcule.

anisic ::: a. --> Of or derived from anise; as, anisic acid; anisic alcohol.

antilithic ::: a. --> Tending to prevent the formation of urinary calculi, or to destroy them when formed. ::: n. --> An antilithic medicine.

antiseptic ::: a. --> Alt. of Antiseptical ::: n. --> A substance which prevents or retards putrefaction, or destroys, or protects from, putrefactive organisms; as, salt, carbolic acid, alcohol, cinchona.

aphlogistic ::: a. --> Flameless; as, an aphlogistic lamp, in which a coil of wire is kept in a state of continued ignition by alcohol, without flame.

aphrite ::: n. --> See under Calcite.

apophyllite ::: n. --> A mineral relating to the zeolites, usually occurring in square prisms or octahedrons with pearly luster on the cleavage surface. It is a hydrous silicate of calcium and potassium.

apotelesm ::: n. --> The result or issue.
The calculation and explanation of a nativity.


approximation ::: n. --> The act of approximating; a drawing, advancing or being near; approach; also, the result of approximating.
An approach to a correct estimate, calculation, or conception, or to a given quantity, quality, etc.
A continual approach or coming nearer to a result; as, to solve an equation by approximation.
A value that is nearly but not exactly correct.


aragonite ::: n. --> A mineral identical in composition with calcite or carbonate of lime, but differing from it in its crystalline form and some of its physical characters.

argentine ::: a. --> Pertaining to, or resembling, silver; made of, or sounding like, silver; silvery.
Of or pertaining to the Argentine Republic in South America. ::: n. --> A siliceous variety of calcite, or carbonate of lime,


argillo-calcareous ::: a. --> Consisting of, or containing, clay and calcareous earth.

arithmometer ::: n. --> A calculating machine.

astringer ::: n. --> A falconer who keeps a goshawk.

athanor ::: n. --> A digesting furnace, formerly used by alchemists. It was so constructed as to maintain uniform and durable heat.

atmo ::: n. --> The standard atmospheric pressure used in certain physical measurements calculations; conventionally, that pressure under which the barometer stands at 760 millimeters, at a temperature of 0¡ Centigrade, at the level of the sea, and in the latitude of Paris.

auk ::: n. --> A name given to various species of arctic sea birds of the family Alcidae. The great auk, now extinct, is Alca (/ Plautus) impennis. The razor-billed auk is A. torda. See Puffin, Guillemot, and Murre.

aurichalceous ::: a. --> Brass-colored.

aurichalcite ::: n. --> A hydrous carbonate of copper and zinc, found in pale green or blue crystalline aggregations. It yields a kind of brass on reduction.

alcade ::: n. --> Same as Alcaid.

alcahest ::: n. --> Same as Alkahest.

alcaic ::: a. --> Pertaining to Alcaeus, a lyric poet of Mitylene, about 6000 b. c. ::: n. --> A kind of verse, so called from Alcaeus. One variety consists of five feet, a spondee or iambic, an iambic, a long syllable, and two dactyls.

alcaid ::: n. --> Alt. of Alcayde

alcalde ::: n. --> A magistrate or judge in Spain and in Spanish America, etc.

alcalimeter ::: n. --> See Alkalimeter.

alcanna ::: n. --> An oriental shrub (Lawsonia inermis) from which henna is obtained.

alcarraza ::: n. --> A vessel of porous earthenware, used for cooling liquids by evaporation from the exterior surface.

alcarrazas ::: pl. --> of Alcarraza

alcayde ::: n. --> A commander of a castle or fortress among the Spaniards, Portuguese, and Moors.
The warden, or keeper of a jail.
Same as Alcaid.


alcazar ::: n. --> A fortress; also, a royal palace.

alcedo ::: n. --> A genus of perching birds, including the European kingfisher (Alcedo ispida). See Halcyon.

alchemic ::: a. --> Alt. of Alchemical

alchemical ::: a. --> Of or relating to alchemy.

alchemically ::: adv. --> In the manner of alchemy.

alchemistic ::: a. --> Alt. of Alchemistical

alchemistical ::: a. --> Relating to or practicing alchemy.

alchemist ::: n. --> One who practices alchemy.

alchemistry ::: n. --> Alchemy.

alchemist ("s)

alchemist (’s)

alchemize ::: v. t. --> To change by alchemy; to transmute.

alchemy ::: Any magical or miraculous power or process of transmuting a common substance, usually of little value, into a substance of great value. alchemies.

alchemy ::: any magical or miraculous power or process of transmuting a common substance, usually of little value, into a substance of great value. alchemies.

alchemy ::: n. --> An imaginary art which aimed to transmute the baser metals into gold, to find the panacea, or universal remedy for diseases, etc. It led the way to modern chemistry.
A mixed metal composed mainly of brass, formerly used for various utensils; hence, a trumpet.
Miraculous power of transmuting something common into something precious.


alchymic ::: n. --> Alt. of Alchymy

alchymistic ::: n. --> Alt. of Alchymy

alchymist ::: n. --> Alt. of Alchymy

alchymy ::: n. --> See Alchemic, Alchemist, Alchemistic, Alchemy.

alcoate ::: n. --> Alt. of Alcohate

alcohate ::: n. --> Shortened forms of Alcoholate.

alcoholate ::: n. --> A crystallizable compound of a salt with alcohol, in which the latter plays a part analogous to that of water of crystallization.

alcoholature ::: n. --> An alcoholic tincture prepared with fresh plants.

alcoholic ::: a. --> Of or pertaining to alcohol, or partaking of its qualities; derived from, or caused by, alcohol; containing alcohol; as, alcoholic mixtures; alcoholic gastritis; alcoholic odor. ::: n. --> A person given to the use of alcoholic liquors.
Alcoholic liquors.


alcoholism ::: n. --> A diseased condition of the system, brought about by the continued use of alcoholic liquors.

alcoholization ::: n. --> The act of reducing a substance to a fine or impalpable powder.
The act rectifying spirit.
Saturation with alcohol; putting the animal system under the influence of alcoholic liquor.


alcoholized ::: imp. & p. p. --> of Alcoholize

alcoholize ::: v. t. --> To reduce to a fine powder.
To convert into alcohol; to rectify; also, to saturate with alcohol.


alcoholizing ::: p. pr. & vb. n. --> of Alcoholize

alcoholmeter ::: n. --> An instrument for determining the strength of spirits, with a scale graduated so as to indicate the percentage of pure alcohol, either by weight or volume. It is usually a form of hydrometer with a special scale.

alcoholmetrical ::: a. --> Relating to the alcoholometer or alcoholometry.

alcohol ::: n. --> An impalpable powder.
The fluid essence or pure spirit obtained by distillation.
Pure spirit of wine; pure or highly rectified spirit (called also ethyl alcohol); the spirituous or intoxicating element of fermented or distilled liquors, or more loosely a liquid containing it in considerable quantity. It is extracted by simple distillation from various vegetable juices and infusions of a saccharine nature, which have undergone vinous fermentation.


alcoholometer ::: n. --> Alt. of Alcoholmeter

alcoholometric ::: a. --> Alt. of Alcoholmetrical

alcoholometrical ::: a. --> Alt. of Alcoholmetrical

alcoholometry ::: n. --> The process or method of ascertaining the proportion of pure alcohol which spirituous liquors contain.

alcohometer ::: a. --> Alt. of Alcohometric

alcohometric ::: a. --> Same as Alcoholometer, Alcoholometric.

alco ::: n. --> A small South American dog, domesticated by the aborigines.

alcoometry ::: n. --> See Alcoholometry.

alcoranic ::: a. --> Of or pertaining to the Koran.

alcoranist ::: n. --> One who adheres to the letter of the Koran, rejecting all traditions.

alcoran ::: n. --> The Mohammedan Scriptures; the Koran (now the usual form).

alcove ::: n. --> A recessed portion of a room, or a small room opening into a larger one; especially, a recess to contain a bed; a lateral recess in a library.
A small ornamental building with seats, or an arched seat, in a pleasure ground; a garden bower.
Any natural recess analogous to an alcove or recess in an apartment.


alcoves ::: recessed spaces, as bowers in a garden; arched recesses or niches in the wall of any structure.

alcyonacea ::: n. pl. --> A group of soft-bodied Alcyonaria, of which Alcyonium is the type. See Illust. under Alcyonaria.

alcyonaria ::: n. pl. --> One of the orders of Anthozoa. It includes the Alcyonacea, Pennatulacea, and Gorgonacea.

alcyones ::: n. pl. --> The kingfishers.

alcyonic ::: a. --> Of or pertaining to the Alcyonaria.

alcyonium ::: n. --> A genus of fleshy Alcyonaria, its polyps somewhat resembling flowers with eight fringed rays. The term was also formerly used for certain species of sponges.

alcyon ::: n. --> See Halcyon.

alcyonoid ::: a. --> Like or pertaining to the Alcyonaria. ::: n. --> A zoophyte of the order Alcyonaria.

balustrade ::: n. --> A row of balusters topped by a rail, serving as an open parapet, as along the edge of a balcony, terrace, bridge, staircase, or the eaves of a building.

barycentric ::: a. --> Of or pertaining to the center of gravity. See Barycentric calculus, under Calculus.

baryto-calcite ::: n. --> A mineral of a white or gray color, occurring massive or crystallized. It is a compound of the carbonates of barium and calcium.

bathybius ::: n. --> A name given by Prof. Huxley to a gelatinous substance found in mud dredged from the Atlantic and preserved in alcohol. He supposed that it was free living protoplasm, covering a large part of the ocean bed. It is now known that the substance is of chemical, not of organic, origin.

balconied ::: a. --> Having balconies.

balconies ::: pl. --> of Balcony

balcon ::: n. --> A balcony.

balcony ::: a platform that projects from the wall of a building and is surrounded by a railing, balustrade, or parapet.

balcony ::: n. --> A platform projecting from the wall of a building, usually resting on brackets or consoles, and inclosed by a parapet; as, a balcony in front of a window. Also, a projecting gallery in places of amusement; as, the balcony in a theater.
A projecting gallery once common at the stern of large ships.


bead proof ::: --> Among distillers, a certain degree of strength in alcoholic liquor, as formerly ascertained by the floating or sinking of glass globules of different specific gravities thrown into it; now ascertained by more accurate meters.
A degree of strength in alcoholic liquor as shown by beads or small bubbles remaining on its surface, or at the side of the glass, when shaken.


belemnite ::: n. --> A conical calcareous fossil, tapering to a point at the lower extremity, with a conical cavity at the other end, where it is ordinarily broken; but when perfect it contains a small chambered cone, called the phragmocone, prolonged, on one side, into a delicate concave blade; the thunderstone. It is the internal shell of a cephalopod related to the sepia, and belonging to an extinct family. The belemnites are found in rocks of the Jurassic and Cretaceous ages.

bell animalcule ::: --> An infusorian of the family Vorticellidae, common in fresh-water ponds.

bergmeal ::: n. --> An earthy substance, resembling fine flour. It is composed of the shells of infusoria, and in Lapland and Sweden is sometimes eaten, mixed with flour or ground birch bark, in times of scarcity. This name is also given to a white powdery variety of calcite.

bezoar ::: n. --> A calculous concretion found in the intestines of certain ruminant animals (as the wild goat, the gazelle, and the Peruvian llama) formerly regarded as an unfailing antidote for poison, and a certain remedy for eruptive, pestilential, or putrid diseases. Hence: Any antidote or panacea.

bibber ::: n. --> One given to drinking alcoholic beverages too freely; a tippler; -- chiefly used in composition; as, winebibber.

bicalcarate ::: a. --> Having two spurs, as the wing or leg of a bird.

bilestone ::: n. --> A gallstone, or biliary calculus. See Biliary.

bilin ::: n. --> A name applied to the amorphous or crystalline mass obtained from bile by the action of alcohol and ether. It is composed of a mixture of the sodium salts of the bile acids.

biometry ::: n. --> Measurement of life; calculation of the probable duration of human life.

black hole ::: --> A dungeon or dark cell in a prison; a military lock-up or guardroom; -- now commonly with allusion to the cell (the Black Hole) in a fort at Calcutta, into which 146 English prisoners were thrust by the nabob Suraja Dowla on the night of June 20, 17656, and in which 123 of the prisoners died before morning from lack of air.

blesbok ::: n. --> A South African antelope (Alcelaphus albifrons), having a large white spot on the forehead.

bone ::: n. --> The hard, calcified tissue of the skeleton of vertebrate animals, consisting very largely of calcic carbonate, calcic phosphate, and gelatine; as, blood and bone.
One of the pieces or parts of an animal skeleton; as, a rib or a thigh bone; a bone of the arm or leg; also, any fragment of bony substance. (pl.) The frame or skeleton of the body.
Anything made of bone, as a bobbin for weaving bone lace.
Two or four pieces of bone held between the fingers and


bontebok ::: n. --> The pied antelope of South Africa (Alcelaphus pygarga). Its face and rump are white. Called also nunni.

boozer ::: n. --> One who boozes; a toper; a guzzler of alcoholic liquors; a bouser.

booze ::: v. i. --> To drink greedily or immoderately, esp. alcoholic liquor; to tipple. ::: n. --> A carouse; a drinking.

bouse ::: v. i. --> To drink immoderately; to carouse; to booze. See Booze. ::: n. --> Drink, esp. alcoholic drink; also, a carouse; a booze.

brandy ::: n. --> A strong alcoholic liquor distilled from wine. The name is also given to spirit distilled from other liquors, and in the United States to that distilled from cider and peaches. In northern Europe, it is also applied to a spirit obtained from grain.

breastrail ::: n. --> The upper rail of any parapet of ordinary height, as of a balcony; the railing of a quarter-deck, etc.

bromal ::: n. --> An oily, colorless fluid, CBr3.COH, related to bromoform, as chloral is to chloroform, and obtained by the action of bromine on alcohol.

bromoform ::: n. --> A colorless liquid, CHBr3, having an agreeable odor and sweetish taste. It is produced by the simultaneous action of bromine and caustic potash upon wood spirit, alcohol, or acetone, as also by certain other reactions. In composition it is the same as chloroform, with the substitution of bromine for chlorine. It is somewhat similar to chloroform in its effects.

brucite ::: n. --> A white, pearly mineral, occurring thin and foliated, like talc, and also fibrous; a native magnesium hydrate.
The mineral chondrodite.


brushite ::: n. --> A white or gray crystalline mineral consisting of the acid phosphate of calcium.

bubale ::: n. --> A large antelope (Alcelaphus bubalis) of Egypt and the Desert of Sahara, supposed by some to be the fallow deer of the Bible.

bulldog ::: n. --> A variety of dog, of remarkable ferocity, courage, and tenacity of grip; -- so named, probably, from being formerly employed in baiting bulls.
A refractory material used as a furnace lining, obtained by calcining the cinder or slag from the puddling furnace of a rolling mill. ::: a.


butyrone ::: n. --> A liquid ketone obtained by heating calcium butyrate.

cacholong ::: n. --> An opaque or milk-white chalcedony, a variety of quartz; also, a similar variety of opal.

calx ::: n. --> Quicklime.
The substance which remains when a metal or mineral has been subjected to calcination or combustion by heat, and which is, or may be, reduced to a fine powder.
Broken and refuse glass, returned to the post.


cantalever ::: n. --> A bracket to support a balcony, a cornice, or the like.
A projecting beam, truss, or bridge unsupported at the outer end; one which overhangs.


carbinol ::: n. --> Methyl alcohol, CH3OH; -- also, by extension, any one in the homologous series of paraffine alcohols of which methyl alcohol is the type.

carcavelhos ::: n. --> A sweet wine. See Calcavella.

carnelian ::: n. --> A variety of chalcedony, of a clear, deep red, flesh red, or reddish white color. It is moderately hard, capable of a good polish, and often used for seals.

cartilaginous ::: a. --> Of or pertaining to cartilage; gristly; firm and tough like cartilage.
Having the skeleton in the state of cartilage, the bones containing little or no calcareous matter; said of certain fishes, as the sturgeon and the sharks.


catafalco ::: n. --> See Catafalque.

catalysis ::: n. --> Dissolution; degeneration; decay.
A process by which reaction occurs in the presence of certain agents which were formerly believed to exert an influence by mere contact. It is now believed that such reactions are attended with the formation of an intermediate compound or compounds, so that by alternate composition and decomposition the agent is apparenty left unchanged; as, the catalysis of making ether from alcohol by means of sulphuric acid; or catalysis in the action of soluble ferments (as


cavalcade ::: n. --> A procession of persons on horseback; a formal, pompous march of horsemen by way of parade.

calcaneal ::: a. --> Pertaining to the calcaneum; as, calcaneal arteries.

calcaneum ::: n. --> One of the bones of the tarsus which in man, forms the great bone of the heel; -- called also fibulare.

calcarate ::: a. --> Alt. of Calcarated

calcarated ::: a. --> Having a spur, as the flower of the toadflax and larkspur; spurred.
Armed with a spur.


calcareo-argillaceous ::: a. --> consisting of, or containing, calcareous and argillaceous earths.

calcareo-bituminous ::: a. --> Consisting of, or containing, lime and bitumen.

calcareo-siliceous ::: a. --> Consisting of, or containing calcareous and siliceous earths.

calcareous ::: a. --> Partaking of the nature of calcite or calcium carbonate; consisting of, or containing, calcium carbonate or carbonate of lime.

calcareousness ::: n. --> Quality of being calcareous.

calcaria ::: pl. --> of Calcar

calcariferous ::: a. --> Lime-yielding; calciferous

calcarine ::: a. --> Pertaining to, or situated near, the calcar of the brain.

calcar ::: n. --> A kind of oven, or reverberatory furnace, used for the calcination of sand and potash, and converting them into frit.
A hollow tube or spur at the base of a petal or corolla.
A slender bony process from the ankle joint of bats, which helps to support the posterior part of the web, in flight.
A spur, or spurlike prominence.
A curved ridge in the floor of the leteral ventricle of the brain; the calcar avis, hippocampus minor, or ergot.


calcavella ::: n. --> A sweet wine from Portugal; -- so called from the district of Carcavelhos.

calceated ::: a. --> Fitted with, or wearing, shoes.

calced ::: a. --> Wearing shoes; calceated; -- in distintion from discalced or barefooted; as the calced Carmelites.

calcedonian ::: a. --> See Chalcedonic.

calcedonic ::: a. --> Alt. of Calcedonian

calcedon ::: n. --> A foul vein, like chalcedony, in some precious stones.

calceiform ::: a. --> Shaped like a slipper, as one petal of the lady&

calceolaria ::: n. --> A genus of showy herbaceous or shrubby plants, brought from South America; slipperwort. It has a yellow or purple flower, often spotted or striped, the shape of which suggests its name.

calceolate ::: a. --> Slipper-ahaped. See Calceiform.

calces ::: n. pl. --> See Calx. ::: pl. --> of Calx

calcic ::: a. --> Pertaining to, derived from, or containing, calcium or lime.

calciden ::: imp. & p. p. --> of Calcine

calciferous ::: a. --> Bearing, producing, or containing calcite, or carbonate of lime.

calcific ::: a. --> Calciferous. Specifically: (Zool.) of or pertaining to the portion of the oviduct which forms the eggshell in birds and reptiles.

calcification ::: n. --> The process of change into a stony or calcareous substance by the deposition of lime salt; -- normally, as in the formation of bone and of teeth; abnormally, as in calcareous degeneration of tissue.

calcified ::: a. --> Consisting of, or containing, calcareous matter or lime salts; calcareous. ::: imp. & p. p. --> of Calcify

calciform ::: a. --> In the form of chalk or lime.

calcifying ::: p. pr. & vb. n. --> of Calcify

calcify ::: v. t. --> To make stony or calcareous by the deposit or secretion of salts of lime. ::: v. i. --> To become changed into a stony or calcareous condition, in which lime is a principal ingredient, as in the formation of teeth.

calcigenous ::: a. --> Tending to form, or to become, a calx or earthlike substance on being oxidized or burnt; as magnesium, calcium. etc.

calcigerous ::: a. --> Holding lime or other earthy salts; as, the calcigerous cells of the teeth.

calcimined ::: imp. &p. p. --> of Calcimine

calcimine ::: n. --> A white or colored wash for the ceiling or other plastering of a room, consisting of a mixture of clear glue, Paris white or zinc white, and water. ::: v. t. --> To wash or cover with calcimine; as, to calcimine walls.

calciminer ::: n. --> One who calcimines.

calcimining ::: p. pr. & vb. n. --> of Calcimine

calcinable ::: a. --> That may be calcined; as, a calcinable fossil.

calcinate ::: v. i. --> To calcine.

calcination ::: n. --> The act or process of disintegrating a substance, or rendering it friable by the action of heat, esp. by the expulsion of some volatile matter, as when carbonic and acid is expelled from carbonate of calcium in the burning of limestone in order to make lime.
The act or process of reducing a metal to an oxide or metallic calx; oxidation.


calcinatory ::: n. --> A vessel used in calcination.

calciner ::: n. --> One who, or that which, calcines.

calcine ::: v. i. --> To reduce to a powder, or to a friable state, by the action of heat; to expel volatile matter from by means of heat, as carbonic acid from limestone, and thus (usually) to produce disintegration; as to, calcine bones.
To oxidize, as a metal by the action of heat; to reduce to a metallic calx.
To be converted into a powder or friable substance, or into a calx, by the action of heat.


calcining ::: p. pr. & vb. n. --> of Calcine

calcispongiae ::: n. pl. --> An order of marine sponges, containing calcareous spicules. See Porifera.

calcite ::: n. --> Calcium carbonate, or carbonate of lime. It is rhombohedral in its crystallization, and thus distinguished from aragonite. It includes common limestone, chalk, and marble. Called also calc-spar and calcareous spar.

calcitrant ::: a. --> Kicking. Hence: Stubborn; refractory.

calcitrate ::: v. i. & i. --> To kick.

calcitration ::: n. --> Act of kicking.

calcium ::: n. --> An elementary substance; a metal which combined with oxygen forms lime. It is of a pale yellow color, tenacious, and malleable. It is a member of the alkaline earth group of elements. Atomic weight 40. Symbol Ca.

calcivorous ::: a. --> Eroding, or eating into, limestone.

calcographer ::: n. --> One who practices calcography.

calcographic ::: a. --> Alt. of Calcographical

calcographical ::: a. --> Relating to, or in the style of, calcography.

calcography ::: n. --> The art of drawing with chalk.

calc-sinter ::: n. --> See under Calcite.

calc-spar ::: n. --> Same as Calcite.

calc-tufa ::: n. --> See under Calcite.

calculable ::: a. --> That may be calculated or ascertained by calculation.

calculary ::: a. --> Of or pertaining to calculi. ::: n. --> A congeries of little stony knots found in the pulp of the pear and other fruits.

calculated ::: p. p. & a. --> Worked out by calculation; as calculated tables for computing interest; ascertained or conjectured as a result of calculation; as, the calculated place of a planet; the calculated velocity of a cannon ball.
Adapted by calculation, contrivance. or forethought to accomplish a purpose; as, to use arts calculated to deceive the people.
Likely to produce a certain effect, whether


calculater ::: imp. & p. p. --> of Calculate

calculate ::: v. i. --> To ascertain or determine by mathematical processes, usually by the ordinary rules of arithmetic; to reckon up; to estimate; to compute.
To ascertain or predict by mathematical or astrological computations the time, circumstances, or other conditions of; to forecast or compute the character or consequences of; as, to calculate or cast one&


calculating ::: p. pr. & vb. n. --> of Calculate ::: a. --> Of or pertaining to mathematical calculations; performing or able to perform mathematical calculations.
Given to contrivance or forethought; forecasting; scheming; as, a cool calculating disposition.


calculation ::: n. --> The act or process, or the result, of calculating; computation; reckoning, estimate.
An expectation based on circumstances.


calculative ::: a. --> Of or pertaining to calculation; involving calculation.

calculator ::: n. --> One who computes or reckons: one who estimates or considers the force and effect of causes, with a view to form a correct estimate of the effects.

calculatory ::: a. --> Belonging to calculation.

calcule ::: n. --> Reckoning; computation. ::: v. i. --> To calculate

calculi ::: n. pl. --> See Calculus. ::: pl. --> of Calculus

calculous ::: a. --> Of the nature of a calculus; like stone; gritty; as, a calculous concretion.
Caused, or characterized, by the presence of a calculus or calculi; a, a calculous disorder; affected with gravel or stone; as, a calculous person.


calculus ::: a method of calculation, esp. one of several highly systematic methods of treating problems by a special system of algebraic notations, as differential or integral calculus.

calculus ::: n. --> Any solid concretion, formed in any part of the body, but most frequent in the organs that act as reservoirs, and in the passages connected with them; as, biliary calculi; urinary calculi, etc.
A method of computation; any process of reasoning by the use of symbols; any branch of mathematics that may involve calculation.


cement ::: n. --> Any substance used for making bodies adhere to each other, as mortar, glue, etc.
A kind of calcined limestone, or a calcined mixture of clay and lime, for making mortar which will harden under water.
The powder used in cementation. See Cementation, n., 2.
Bond of union; that which unites firmly, as persons in friendship, or men in society.
The layer of bone investing the root and neck of a tooth;


centaurea ::: n. --> A large genus of composite plants, related to the thistles and including the cornflower or bluebottle (Centaurea Cyanus) and the star thistle (C. Calcitrapa).

centripetal ::: a. --> Tending, or causing, to approach the center.
Expanding first at the base of the inflorescence, and proceeding in order towards the summit.
Having the radicle turned toward the axis of the fruit, as some embryos.
Progressing by changes from the exterior of a thing toward its center; as, the centripetal calcification of a bone.


cerebrin ::: n. --> A nonphosphorized, nitrogenous substance, obtained from brain and nerve tissue by extraction with boiling alcohol. It is uncertain whether it exists as such in nerve tissue, or is a product of the decomposition of some more complex substance.

cerin ::: n. --> A waxy substance extracted by alcohol or ether from cork; sometimes applied also to the portion of beeswax which is soluble in alcohol.
A variety of the mineral allanite.


cerotic ::: a. --> Pertaining to, or derived from, beeswax or Chinese wax; as, cerotic acid or alcohol.

cerotin ::: n. --> A white crystalline substance, C27H55.OH, obtained from Chinese wax, and regarded as an alcohol of the marsh gas series; -- called also cerotic alcohol, ceryl alcohol.

chalk ::: n. --> A soft, earthy substance, of a white, grayish, or yellowish white color, consisting of calcium carbonate, and having the same composition as common limestone.
Finely prepared chalk, used as a drawing implement; also, by extension, a compound, as of clay and black lead, or the like, used in the same manner. See Crayon. ::: v. t.


chance ::: n. --> A supposed material or psychical agent or mode of activity other than a force, law, or purpose; fortune; fate; -- in this sense often personified.
The operation or activity of such agent.
The supposed effect of such an agent; something that befalls, as the result of unknown or unconsidered forces; the issue of uncertain conditions; an event not calculated upon; an unexpected occurrence; a happening; accident; fortuity; casualty.


chartreuse ::: n. --> A Carthusian monastery; esp. La Grande Chartreuse, mother house of the order, in the mountains near Grenoble, France.
An alcoholic cordial, distilled from aromatic herbs; -- made at La Grande Chartreuse.


chalcanthite ::: n. --> Native blue vitriol. See Blue vitriol, under Blue.

chalcedonic ::: a. --> Of or pertaining to chalcedony.

chalcedonies ::: pl. --> of Chalcedony

chalcedony ::: n. --> A cryptocrystalline, translucent variety of quartz, having usually a whitish color, and a luster nearly like wax.

chalchihuitl ::: n. --> The Mexican name for turquoise. See Turquoise.

chalcid fly ::: --> One of a numerous family of hymenopterous insects (Chalcididae. Many are gallflies, others are parasitic on insects.

chalcidian ::: n. --> One of a tropical family of snakelike lizards (Chalcidae), having four small or rudimentary legs.

chalcocite ::: n. --> Native copper sulphide, called also copper glance, and vitreous copper; a mineral of a black color and metallic luster.

chalcographer ::: n. --> Alt. of Chalcographist

chalcographist ::: n. --> An engraver on copper or brass; hence, an engraver of copper plates for printing upon paper.

chalcography ::: n. --> The act or art of engraving on copper or brass, especially of engraving for printing.

chalcopyrite ::: n. --> Copper pyrites, or yellow copper ore; a common ore of copper, containing copper, iron, and sulphur. It occurs massive and in tetragonal crystals of a bright brass yellow color.

chelicera ::: n. --> One of the anterior pair of mouth organs, terminated by a pincherlike claw, in scorpions and allied Arachnida. They are homologous with the falcers of spiders, and probably with the mandibles of insects.

chemic ::: n. --> A chemist; an alchemist.
A solution of chloride of lime. ::: a. --> Chemical.


chilostomata ::: n. pl. --> An extensive suborder of marine Bryozoa, mostly with calcareous shells. They have a movable lip and a lid to close the aperture of the cells.

chloral ::: n. --> A colorless oily liquid, CCl3.CHO, of a pungent odor and harsh taste, obtained by the action of chlorine upon ordinary or ethyl alcohol.
Chloral hydrate.


chlorhydrin ::: n. --> One of a class of compounds formed from certain polybasic alcohols (and especially glycerin) by the substitution of chlorine for one or more hydroxyl groups.

chloroform ::: n. --> A colorless volatile liquid, CHCl3, having an ethereal odor and a sweetish taste, formed by treating alcohol with chlorine and an alkali. It is a powerful solvent of wax, resin, etc., and is extensively used to produce anaesthesia in surgical operations; also externally, to alleviate pain. ::: v. t.

chrysoprase ::: a brittle, translucent, semiprecious chalcedony (q.v.), a variety of the silica mineral quartz. It owes its bright apple-green colour to colloidally dispersed hydrated nickel silicate. Valued in ancient times as it shone in the dark.

chrysoprase ::: n. --> An apple-green variety of chalcedony, colored by nickel. It has a dull flinty luster, and is sometimes used in jewelry.

cipolin ::: n. --> A whitish marble, from Rome, containiing pale greenish zones. It consists of calcium carbonate, with zones and cloudings of talc.

cirripedia ::: n. pl. --> An order of Crustacea including the barnacles. When adult, they have a calcareous shell composed of several pieces. From the opening of the shell the animal throws out a group of curved legs, looking like a delicate curl, whence the name of the group. See Anatifa.

citrination ::: n. --> The process by which anything becomes of the color of a lemon; esp., in alchemy, the state of perfection in the philosopher&

coccolith ::: n. --> One of a kind of minute, calcareous bodies, probably vegetable, often abundant in deep-sea mud.

cockup ::: n. --> A large, highly esteemed, edible fish of India (Lates calcarifer); -- also called begti.

collodion ::: n. --> A solution of pyroxylin (soluble gun cotton) in ether containing a varying proportion of alcohol. It is strongly adhesive, and is used by surgeons as a coating for wounds; but its chief application is as a vehicle for the sensitive film in photography.

cologne ::: n. --> A perfumed liquid, composed of alcohol and certain aromatic oils, used in the toilet; -- called also cologne water and eau de cologne.

complutensian ::: a. --> Of or pertaining to Complutum (now Alcala de Henares) a city near Madrid; as, the Complutensian Bible.

computation ::: n. --> The act or process of computing; calculation; reckoning.
The result of computation; the amount computed.


compute ::: v. t. --> To determine calculation; to reckon; to count. ::: n. --> Computation.

concretion ::: n. --> The process of concreting; the process of uniting or of becoming united, as particles of matter into a mass; solidification.
A mass or nodule of solid matter formed by growing together, by congelation, condensation, coagulation, induration, etc.; a clot; a lump; a calculus.
A rounded mass or nodule produced by an aggregation of the material around a center; as, the calcareous concretions common in beds of clay.


coralline ::: a. --> Composed of corallines; as, coralline limestone. ::: n. --> A submarine, semicalcareous or calcareous plant, consisting of many jointed branches.
Formerly any slender coral-like animal; -- sometimes applied more particulary to bryozoan corals.


corallum ::: n. --> The coral or skeleton of a zoophyte, whether calcareous of horny, simple or compound. See Coral.

corneocalcareous ::: a. --> Formed of a mixture of horny and calcareous materials, as some shells and corals.
Horny on one side and calcareous on the other.


count ::: n. 1. The act of counting; or calculating. v. 2. To take account of; reckon to another"s credit. 3. To have merit, importance, value, etc.; deserve consideration. counts, counted, counting.

crocus ::: n. --> A genus of iridaceous plants, with pretty blossoms rising separately from the bulb or corm. C. vernus is one of the earliest of spring-blooming flowers; C. sativus produces the saffron, and blossoms in the autumn.
A deep yellow powder; the oxide of some metal calcined to a red or deep yellow color; esp., the oxide of iron (Crocus of Mars or colcothar) thus produced from salts of iron, and used as a polishing powder.


crucible ::: n. --> A vessel or melting pot, composed of some very refractory substance, as clay, graphite, platinum, and used for melting and calcining substances which require a strong degree of heat, as metals, ores, etc.
A hollow place at the bottom of a furnace, to receive the melted metal.
A test of the most decisive kind; a severe trial; as, the crucible of affliction.


cryer ::: n. --> The female of the hawk; a falcon-gentil.

dashy ::: a. --> Calculated to arrest attention; ostentatiously fashionable; showy.

decalcification ::: n. --> The removal of calcareous matter.

decalcified ::: imp. & p. p. --> of Decalcify

decalcifying ::: p. pr. & vb. n. --> of Decalcify

decalcify ::: v. t. --> To deprive of calcareous matter; thus, to decalcify bones is to remove the stony part, and leave only the gelatin.

decalcomania ::: n. --> Alt. of Decalcomanie

decalcomanie ::: n. --> The art or process of transferring pictures and designs to china, glass, marble, etc., and permanently fixing them thereto.

decrepitate ::: v. t. --> To roast or calcine so as to cause a crackling noise; as, to decrepitate salt. ::: v. i. --> To crackle, as salt in roasting.

deduct ::: v. t. --> To lead forth or out.
To take away, separate, or remove, in numbering, estimating, or calculating; to subtract; -- often with from or out of.
To reduce; to diminish.


defaulter ::: n. --> One who makes default; one who fails to appear in court when court when called.
One who fails to perform a duty; a delinquent; particularly, one who fails to account for public money intrusted to his care; a peculator; a defalcator.


defalcated ::: imp. & p. p. --> of Defalcate

defalcate ::: v. t. --> To cut off; to take away or deduct a part of; -- used chiefly of money, accounts, rents, income, etc. ::: v. i. --> To commit defalcation; to embezzle money held in trust.

defalcating ::: p. pr. & vb. n. --> of Defalcate

defalcation ::: n. --> A lopping off; a diminution; abatement; deficit. Specifically: Reduction of a claim by deducting a counterclaim; set- off.
That which is lopped off, diminished, or abated.
An abstraction of money, etc., by an officer or agent having it in trust; an embezzlement.


defalcator ::: n. --> A defaulter or embezzler.

dehydrate ::: v. t. --> To deprive of water; to render free from water; as, to dehydrate alcohol.

dentine ::: n. --> The dense calcified substance of which teeth are largely composed. It contains less animal matter than bone, and in the teeth of man is situated beneath the enamel.

descensory ::: n. --> A vessel used in alchemy to extract oils.

desiccator ::: n. --> One who, or that which, desiccates.
A short glass jar fitted with an air-tight cover, and containing some desiccating agent, as sulphuric acid or calcium chloride, above which is suspended the material to be dried, or preserved from moisture.


diaphragm ::: n. --> A dividing membrane or thin partition, commonly with an opening through it.
The muscular and tendinous partition separating the cavity of the chest from that of the abdomen; the midriff.
A calcareous plate which divides the cavity of certain shells into two parts.
A plate with an opening, which is generally circular, used in instruments to cut off marginal portions of a beam of light, as


dicalcic ::: a. --> Having two atoms or equivalents of calcium to the molecule.

diesis ::: n. --> A small interval, less than any in actual practice, but used in the mathematical calculation of intervals.
The mark /; -- called also double dagger.


dimorphism ::: n. --> Difference of form between members of the same species, as when a plant has two kinds of flowers, both hermaphrodite (as in the partridge berry), or when there are two forms of one or both sexes of the same species of butterfly.
Crystallization in two independent forms of the same chemical compound, as of calcium carbonate as calcite and aragonite.


dimorph ::: n. --> Either one of the two forms of a dimorphous substance; as, calcite and aragonite are dimorphs.

dipsomaniac ::: n. --> One who has an irrepressible desire for alcoholic drinks.

dipsomania ::: n. --> A morbid an uncontrollable craving (often periodic) for drink, esp. for alcoholic liquors; also improperly used to denote acute and chronic alcoholism.

discalceated ::: a. --> Deprived off shoes or sandals; unshod; discalced.

discalceate ::: v. t. --> To pull off shoes or sandals from.

discalceation ::: n. --> The act of pulling off the shoes or sandals.

discalced ::: a. --> Unshod; barefooted; -- in distinction from calced.

discontented ::: imp. & p. p. --> of Discontent ::: p. p. & a. --> Dissatisfied; uneasy in mind; malcontent.

dissepiment ::: n. --> A separating tissue; a partition; a septum.
One of the partitions which divide a compound ovary into cells.
One of the transverse, calcareous partitions between the radiating septa of a coral.


disserviceable ::: a. --> Calculated to do disservice or harm; not serviceable; injurious; harmful; unserviceable.

distillable ::: a. --> Capable of being distilled; especially, capable of being distilled without chemical change or decomposition; as, alcohol is distillable; olive oil is not distillable.

distiller ::: n. --> One who distills; esp., one who extracts alcoholic liquors by distillation.
The condenser of a distilling apparatus.


distillery ::: n. --> The building and works where distilling, esp. of alcoholic liquors, is carried on.
The act of distilling spirits.


drib ::: v. t. --> To do by little and little
To cut off by a little at a time; to crop.
To appropriate unlawfully; to filch; to defalcate.
To lead along step by step; to entice. ::: v. t. & i. --> To shoot (a shaft) so as to pierce on the descent.


drink ::: v. i. --> To swallow anything liquid, for quenching thirst or other purpose; to imbibe; to receive or partake of, as if in satisfaction of thirst; as, to drink from a spring.
To quaff exhilarating or intoxicating liquors, in merriment or feasting; to carouse; to revel; hence, to lake alcoholic liquors to excess; to be intemperate in the /se of intoxicating or spirituous liquors; to tipple.


drummond light ::: --> A very intense light, produced by turning two streams of gas, one oxygen and the other hydrogen, or coal gas, in a state of ignition, upon a ball of lime; or a stream of oxygen gas through a flame of alcohol upon a ball or disk of lime; -- called also oxycalcium light, or lime light.

drunkards ::: those who habitually drink alcohol to excess.

drunkenness ::: n. --> The state of being drunken with, or as with, alcoholic liquor; intoxication; inebriety; -- used of the casual state or the habit.
Disorder of the faculties, resembling intoxication by liquors; inflammation; frenzy; rage.


drunk ::: intoxicated as with an alcoholic liquor; overcome or dominated by a strong feeling or emotion. honey-drunk. (Also, pp. of drink.)

"Each inner experience is perfectly real in its own way, although the values of different experiences differ greatly, but it is real with the reality of the inner self and the inner planes. It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, upon our outer life.” Letters on Yoga

eagle ::: n. --> Any large, rapacious bird of the Falcon family, esp. of the genera Aquila and Haliaeetus. The eagle is remarkable for strength, size, graceful figure, keenness of vision, and extraordinary flight. The most noted species are the golden eagle (Aquila chrysaetus); the imperial eagle of Europe (A. mogilnik / imperialis); the American bald eagle (Haliaeetus leucocephalus); the European sea eagle (H. albicilla); and the great harpy eagle (Thrasaetus harpyia). The figure of the eagle, as the king of birds, is commonly used as an heraldic

ebullioscope ::: n. --> An instrument for observing the boiling point of liquids, especially for determining the alcoholic strength of a mixture by the temperature at which it boils.

echinoidea ::: n. pl. --> The class Echinodermata which includes the sea urchins. They have a calcareous, usually more or less spheroidal or disk-shaped, composed of many united plates, and covered with movable spines. See Spatangoid, Clypeastroid.

elixir ::: n. --> A tincture with more than one base; a compound tincture or medicine, composed of various substances, held in solution by alcohol in some form.
An imaginary liquor capable of transmuting metals into gold; also, one for producing life indefinitely; as, elixir vitae, or the elixir of life.
The refined spirit; the quintessence.
Any cordial or substance which invigorates.


elk ::: n. --> A large deer, of several species. The European elk (Alces machlis or Cervus alces) is closely allied to the American moose. The American elk, or wapiti (Cervus Canadensis), is closely related to the European stag. See Moose, and Wapiti.
Alt. of Elke


enamel ::: v. t. --> A variety of glass, used in ornament, to cover a surface, as of metal or pottery, and admitting of after decoration in color, or used itself for inlaying or application in varied colors.
A glassy, opaque bead obtained by the blowpipe.
That which is enameled; also, any smooth, glossy surface, resembling enamel, especially if variegated.
The intensely hard calcified tissue entering into the composition of teeth. It merely covers the exposed parts of the teeth


enhydros ::: n. --> A variety of chalcedony containing water.

epiphragm ::: n. --> A membranaceous or calcareous septum with which some mollusks close the aperture of the shell during the time of hibernation, or aestivation.

erythrite ::: n. --> A colorless crystalline substance, C4H6.(OH)4, of a sweet, cooling taste, extracted from certain lichens, and obtained by the decomposition of erythrin; -- called also erythrol, erythroglucin, erythromannite, pseudorcin, cobalt bloom, and under the name phycite obtained from the alga Protococcus vulgaris. It is a tetrabasic alcohol, corresponding to glycol and glycerin.
A rose-red mineral, crystallized and earthy, a hydrous arseniate of cobalt, known also as cobalt bloom; -- called also


erythrozyme ::: n. --> A ferment extracted from madder root, possessing the power of inducing alcoholic fermentation in solutions of sugar.

estimate ::: v. t. --> To judge and form an opinion of the value of, from imperfect data, -- either the extrinsic (money), or intrinsic (moral), value; to fix the worth of roughly or in a general way; as, to estimate the value of goods or land; to estimate the worth or talents of a person.
To from an opinion of, as to amount,, number, etc., from imperfect data, comparison, or experience; to make an estimate of; to calculate roughly; to rate; as, to estimate the cost of a trip, the


ethal ::: n. --> A white waxy solid, C16H33.OH; -- called also cetylic alcohol. See Cetylic alcohol, under Cetylic.

ethane ::: n. --> A gaseous hydrocarbon, C2H6, forming a constituent of ordinary illuminating gas. It is the second member of the paraffin series, and its most important derivatives are common alcohol, aldehyde, ether, and acetic acid. Called also dimethyl.

etherification ::: n. --> The act or process of making ether; specifically, the process by which a large quantity of alcohol is transformed into ether by the agency of a small amount of sulphuric, or ethyl sulphuric, acid.

ether ::: n. --> A medium of great elasticity and extreme tenuity, supposed to pervade all space, the interior of solid bodies not excepted, and to be the medium of transmission of light and heat; hence often called luminiferous ether.
Supposed matter above the air; the air itself.
A light, volatile, mobile, inflammable liquid, (C2H5)2O, of a characteristic aromatic odor, obtained by the distillation of alcohol with sulphuric acid, and hence called also sulphuric ether. It is


ethylate ::: n. --> A compound derived from ethyl alcohol by the replacement of the hydroxyl hydrogen, after the manner of a hydrate; an ethyl alcoholate; as, potassium ethylate, C2H5.O.K.

ethylene ::: n. --> A colorless, gaseous hydrocarbon, C2H4, forming an important ingredient of illuminating gas, and also obtained by the action of concentrated sulphuric acid in alcohol. It is an unsaturated compound and combines directly with chlorine and bromine to form oily liquids (Dutch liquid), -- hence called olefiant gas. Called also ethene, elayl, and formerly, bicarbureted hydrogen.

ethylic ::: --> Pertaining to, derived from, or containing, ethyl; as, ethylic alcohol.

ethyl ::: n. --> A monatomic, hydrocarbon radical, C2H5 of the paraffin series, forming the essential radical of ethane, and of common alcohol and ether.

excalceate ::: v. t. --> To deprive of shoes.

excalceation ::: n. --> The act of depriving or divesting of shoes.

exponential ::: a. --> Pertaining to exponents; involving variable exponents; as, an exponential expression; exponential calculus; an exponential function.

exsiccator ::: n. --> An apparatus for drying substances or preserving them from moisture; a desiccator; also, less frequently, an agent employed to absorb moisture, as calcium chloride, or concentrated sulphuric acid.

eyas ::: n. --> A nesting or unfledged bird; in falconry, a young hawk from the nest, not able to prey for itself. ::: a. --> Unfledged, or newly fledged.

eyestone ::: n. --> A small, lenticular, calcareous body, esp. an operculum of a small marine shell of the family Turbinidae, used to remove a foreign substance from the eye. It is put into the inner corner of the eye under the lid, and allowed to work its way out at the outer corner, bringing with it the substance.
Eye agate. See under Eye.


fauchion ::: n. --> See Falchion.

faulchion ::: n. --> See Falchion.

faulcon ::: n. --> See Falcon.

fawkner ::: n. --> A falconer.

falcade ::: n. --> The action of a horse, when he throws himself on his haunches two or three times, bending himself, as it were, in very quick curvets.

falcate ::: a. --> Alt. of Falcated

falcated ::: a. --> Hooked or bent like a sickle; as, a falcate leaf; a falcate claw; -- said also of the moon, or a planet, when horned or crescent-formed.

falcation ::: n. --> The state of being falcate; a bend in the form of a sickle.

falcer ::: n. --> One of the mandibles of a spider.

falchion ::: n. --> A broad-bladed sword, slightly curved, shorter and lighter than the ordinary sword; -- used in the Middle Ages.
A name given generally and poetically to a sword, especially to the swords of Oriental and fabled warriors.


falcidian ::: a. --> Of or pertaining to Publius Falcidius, a Roman tribune.

falciform ::: a. --> Having the shape of a scithe or sickle; resembling a reaping hook; as, the falciform ligatment of the liver.

falconer ::: n. --> A person who breeds or trains hawks for taking birds or game; one who follows the sport of fowling with hawks.

falconet ::: n. --> One of the smaller cannon used in the 15th century and later.
One of several very small Asiatic falcons of the genus Microhierax.
One of a group of Australian birds of the genus Falcunculus, resembling shrikes and titmice.


falcongentil ::: n. --> The female or young of the goshawk (Astur palumbarius).

falconine ::: a. --> Like a falcon or hawk; belonging to the Falconidae

falcon ::: n. --> One of a family (Falconidae) of raptorial birds, characterized by a short, hooked beak, strong claws, and powerful flight.
Any species of the genus Falco, distinguished by having a toothlike lobe on the upper mandible; especially, one of this genus trained to the pursuit of other birds, or game.
An ancient form of cannon.


falconry ::: n. --> The art of training falcons or hawks to pursue and attack wild fowl or game.
The sport of taking wild fowl or game by means of falcons or hawks.


falcula ::: n. --> A curved and sharp-pointed claw.

falculate ::: a. --> Curved and sharppointed, like a falcula, or claw of a falcon.

fee-faw-fum ::: n. --> A nonsensical exclamation attributed to giants and ogres; hence, any expression calculated to impose upon the timid and ignorant.

ferrocalcite ::: n. --> Limestone containing a large percentage of iron carbonate, and hence turning brown on exposure.

fibulare ::: n. --> The bone or cartilage of the tarsus, which articulates with the fibula, and corresponds to the calcaneum in man and most mammals.

figure ::: n. 1. The form or shape of anything; appearance, aspect. 2. The human form, esp. as regards size or shape. 3. A representation or likeness of the human form.4. An emblem, type, symbol. 5. An amount or value expressed in numbers. 6. A written symbol other than a letter. v. 7. To compute or calculate. 8. To represent by a pictorial or sculptured figure, a diagram, or the like; picture or depict. 9. To shape to; symbolize; represent. figures, figured, figuring, figure-selves.**

fluorite ::: n. --> Calcium fluoride, a mineral of many different colors, white, yellow, purple, green, red, etc., often very beautiful, crystallizing commonly in cubes with perfect octahedral cleavage; also massive. It is used as a flux. Some varieties are used for ornamental vessels. Also called fluor spar, or simply fluor.

foraminifera ::: n. pl. --> An extensive order of rhizopods which generally have a chambered calcareous shell formed by several united zooids. Many of them have perforated walls, whence the name. Some species are covered with sand. See Rhizophoda.

forecast ::: v. t. --> To plan beforehand; to scheme; to project.
To foresee; to calculate beforehand, so as to provide for. ::: v. i. --> To contrive or plan beforehand.


formaldehyde ::: n. --> A colorless, volatile liquid, H2CO, resembling acetic or ethyl aldehyde, and chemically intermediate between methyl alcohol and formic acid.

formell ::: n. --> The female of a hawk or falcon.

frit ::: v. t. --> The material of which glass is made, after having been calcined or partly fused in a furnace, but before vitrification. It is a composition of silex and alkali, occasionally with other ingredients.
The material for glaze of pottery.
To prepare by heat (the materials for making glass); to fuse partially.
To fritter; -- with away.


fusel oil ::: --> A hot, acrid, oily liquid, accompanying many alcoholic liquors (as potato whisky, corn whisky, etc.), as an undesirable ingredient, and consisting of several of the higher alcohols and compound ethers, but particularly of amyl alcohol; hence, specifically applied to amyl alcohol.

gallstone ::: n. --> A concretion, or calculus, formed in the gall bladder or biliary passages. See Calculus, n., 1.

genethliac ::: a. --> Pertaining to nativities; calculated by astrologers; showing position of stars at one&

genethliacs ::: n. --> The science of calculating nativities, or predicting the future events of life from the stars which preside at birth.

genethliatic ::: n. --> One who calculates nativities.

geneva ::: n. --> The chief city of Switzerland.
A strongly alcoholic liquor, flavored with juniper berries; -- made in Holland; Holland gin; Hollands.


gentile-falcon ::: n. --> See Falcon-gentil.

gerfalcon ::: n. --> See Gyrfalcon.

gier-falcon ::: n. --> The gyrfalcon.

gin ::: n. --> Against; near by; towards; as, gin night.
A strong alcoholic liquor, distilled from rye and barley, and flavored with juniper berries; -- also called Hollands and Holland gin, because originally, and still very extensively, manufactured in Holland. Common gin is usually flavored with turpentine.
Contrivance; artifice; a trap; a snare.
A machine for raising or moving heavy weights, consisting of a tripod formed of poles united at the top, with a windlass, pulleys,


glucoside ::: n. --> One of a large series of amorphous or crystalline substances, occurring very widely distributed in plants, rarely in animals, and regarded as influental agents in the formation and disposition of the sugars. They are frequently of a bitter taste, but, by the action of ferments, or of dilute acids and alkalies, always break down into some characteristic substance (acid, aldehyde, alcohol, phenole, or alkaloid) and glucose (or some other sugar); hence the name. They are of the nature of complex and compound ethers, and

glycerine ::: n. --> An oily, viscous liquid, C3H5(OH)3, colorless and odorless, and with a hot, sweetish taste, existing in the natural fats and oils as the base, combined with various acids, as oleic, margaric, stearic, and palmitic. It is a triatomic alcohol, and hence is also called glycerol. See Note under Gelatin.

glycide ::: n. --> A colorless liquid, obtained from certain derivatives of glycerin, and regarded as a partially dehydrated glycerin; -- called also glycidic alcohol.

glycol ::: n. --> A thick, colorless liquid, C2H4(OH)2, of a sweetish taste, produced artificially from certain ethylene compounds. It is a diacid alcohol, intermediate between ordinary ethyl alcohol and glycerin.
Any one of the large class of diacid alcohols, of which glycol proper is the type.


gorgoniacea ::: n. pl. --> One of the principal divisions of Alcyonaria, including those forms which have a firm and usually branched axis, covered with a porous crust, or c/nenchyma, in which the polyp cells are situated.

go together. It is true that at first surrender can be made through knowledge by the mind but it implies a mental bhakti and, as soon as the surrender reaches the heart, the bhalcti manifests as a feeling and with the feeling of bhakti love comes.

grace ::: Sri Aurobindo: "Grace is something spontaneous which wells out from the Divine Consciousness as a free flow of its being. ::: It is a power that is superior to any rule, even to the Cosmic Law — for all spiritual seers have distinguished between the Law and Grace. Yet it is not indiscriminate — only it has a discrimination of its own which sees things and persons and the right times and seasons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts. ” *Letters on Yoga

gravel ::: n. --> Small stones, or fragments of stone; very small pebbles, often intermixed with particles of sand.
A deposit of small calculous concretions in the kidneys and the urinary or gall bladder; also, the disease of which they are a symptom. ::: v. t.


gravel-stone ::: n. --> A pebble, or small fragment of stone; a calculus.

gypsum ::: n. --> A mineral consisting of the hydrous sulphate of lime (calcium). When calcined, it forms plaster of Paris. Selenite is a transparent, crystalline variety; alabaster, a fine, white, massive variety.

gyrfalcon ::: n. --> One of several species and varieties of large Arctic falcons, esp. Falco rusticolus and the white species F. Islandicus, both of which are circumpolar. The black and the gray are varieties of the former. See Illust. of Accipiter.

haggard ::: a. --> Wild or intractable; disposed to break away from duty; untamed; as, a haggard or refractory hawk.
Having the expression of one wasted by want or suffering; hollow-eyed; having the features distorted or wasted, or anxious in appearance; as, haggard features, eyes.
A young or untrained hawk or falcon.
A fierce, intractable creature.
A hag.


hardness ::: n. --> The quality or state of being hard, literally or figuratively.
The cohesion of the particles on the surface of a body, determined by its capacity to scratch another, or be itself scratched;-measured among minerals on a scale of which diamond and talc form the extremes.
The peculiar quality exhibited by water which has mineral salts dissolved in it. Such water forms an insoluble compound with


hartbeest ::: n. --> A large South African antelope (Alcelaphus caama), formerly much more abundant than it is now. The face and legs are marked with black, the rump with white.

hawker ::: n. --> One who sells wares by crying them in the street; hence, a peddler or a packman.
A falconer. ::: v. i. --> To sell goods by outcry in the street.


hawk ::: n. --> One of numerous species and genera of rapacious birds of the family Falconidae. They differ from the true falcons in lacking the prominent tooth and notch of the bill, and in having shorter and less pointed wings. Many are of large size and grade into the eagles. Some, as the goshawk, were formerly trained like falcons. In a more general sense the word is not infrequently applied, also, to true falcons, as the sparrow hawk, pigeon hawk, duck hawk, and prairie hawk.
An effort to force up phlegm from the throat, accompanied


halcyonian ::: a. --> Halcyon; calm.

halcyon ::: n. --> A kingfisher. By modern ornithologists restricted to a genus including a limited number of species having omnivorous habits, as the sacred kingfisher (Halcyon sancta) of Australia. ::: a. --> Pertaining to, or resembling, the halcyon, which was anciently said to lay her eggs in nests on or near the sea during the

halcyonold ::: a. & n. --> See Alcyonoid.

heliopora ::: n. --> An East Indian stony coral now known to belong to the Alcyonaria; -- called also blue coral.

heliozoa ::: n. pl. --> An order of fresh-water rhizopods having a more or less globular form, with slender radiating pseudopodia; the sun animalcule.

help ::: v. t. --> To furnish with strength or means for the successful performance of any action or the attainment of any object; to aid; to assist; as, to help a man in his work; to help one to remember; -- the following infinitive is commonly used without to; as, "Help me scale yon balcony."
To furnish with the means of deliverance from trouble; as, to help one in distress; to help one out of prison.
To furnish with relief, as in pain or disease; to be of


hepar ::: n. --> Liver of sulphur; a substance of a liver-brown color, sometimes used in medicine. It is formed by fusing sulphur with carbonates of the alkalies (esp. potassium), and consists essentially of alkaline sulphides. Called also hepar sulphuris (/).
Any substance resembling hepar proper, in appearance; specifically, in homeopathy, calcium sulphide, called also hepar sulphuris calcareum (/).


heptylic ::: a. --> Pertaining to, or derived from, heptyl or heptane; as, heptylic alcohol. Cf. /nanthylic.

heraldry ::: n. --> The art or office of a herald; the art, practice, or science of recording genealogies, and blazoning arms or ensigns armorial; also, of marshaling cavalcades, processions, and public ceremonies.

hercules ::: n. --> A hero, fabled to have been the son of Jupiter and Alcmena, and celebrated for great strength, esp. for the accomplishment of his twelve great tasks or "labors."
A constellation in the northern hemisphere, near Lyra.


hermetic ::: 1. Having to do with the occult sciences, especially alchemy; magical. 2. Made airtight by fusion or sealing. 3. Not affected by outward influence or power; isolated.

hermetical ::: a. --> Of, pertaining to, or taught by, Hermes Trismegistus; as, hermetic philosophy. Hence: Alchemical; chemic.
Of or pertaining to the system which explains the causes of diseases and the operations of medicine on the principles of the hermetic philosophy, and which made much use, as a remedy, of an alkali and an acid; as, hermetic medicine.
Made perfectly close or air-tight by fusion, so that no gas or spirit can enter or escape; as, an hermetic seal. See Note under


heron ::: n. --> Any wading bird of the genus Ardea and allied genera, of the family Ardeidae. The herons have a long, sharp bill, and long legs and toes, with the claw of the middle toe toothed. The common European heron (Ardea cinerea) is remarkable for its directly ascending flight, and was formerly hunted with the larger falcons.

heterology ::: n. --> The absence of correspondence, or relation, in type of structure; lack of analogy between parts, owing to their being composed of different elements, or of like elements in different proportions; variation in structure from the normal form; -- opposed to homology.
The connection or relation of bodies which have partial identity of composition, but different characteristics and properties; the relation existing between derivatives of the same substance, or of the analogous members of different series; as, ethane, ethyl alcohol,


hexdecylic ::: a. --> Pertaining to, or derived from, hexdecyl or hecdecane; as, hexdecylic alcohol.

hexylic ::: a. --> Pertaining to, or derived from, hexyl or hexane; as, hexylic alcohol.

high-proof ::: a. --> Highly rectified; very strongly alcoholic; as, high-proof spirits.
So as to stand any test.


hobby ::: n. --> A small, strong-winged European falcon (Falco subbuteo), formerly trained for hawking.
Alt. of Hobbyhorse


hydramine ::: n. --> One of a series of artificial, organic bases, usually produced as thick viscous liquids by the action of ammonia on ethylene oxide. They have the properties both of alcohol and amines.

hydrate ::: n. --> A compound formed by the union of water with some other substance, generally forming a neutral body, as certain crystallized salts.
A substance which does not contain water as such, but has its constituents (hydrogen, oxygen, hydroxyl) so arranged that water may be eliminated; hence, a derivative of, or compound with, hydroxyl; hydroxide; as, ethyl hydrate, or common alcohol; calcium hydrate, or slaked lime.


hydroxide ::: n. --> A hydrate; a substance containing hydrogen and oxygen, made by combining water with an oxide, and yielding water by elimination. The hydroxides are regarded as compounds of hydroxyl, united usually with basic element or radical; as, calcium hydroxide ethyl hydroxide.

hydroxyl ::: n. --> A compound radical, or unsaturated group, HO, consisting of one atom of hydrogen and one of oxygen. It is a characteristic part of the hydrates, the alcohols, the oxygen acids, etc.

hypochlorite ::: n. --> A salt of hypochlorous acid; as, a calcium hypochloride.

hypostasis ::: n. --> That which forms the basis of anything; underlying principle; a concept or mental entity conceived or treated as an existing being or thing.
Substance; subsistence; essence; person; personality; -- used by the early theologians to denote any one of the three subdivisions of the Godhead, the Father, Son, and Holy Spirit.
Principle; an element; -- used by the alchemists in speaking of salt, sulphur, and mercury, which they considered as the


hypotarsus ::: n. --> A process on the posterior side of the tarsometatarsus of many birds; the calcaneal process.

iceland spar ::: --> A transparent variety of calcite, the best of which is obtained in Iceland. It is used for the prisms of the polariscope, because of its strong double refraction. Cf. Calcite.

ignoble ::: a. --> Of low birth or family; not noble; not illustrious; plebeian; common; humble.
Not honorable, elevated, or generous; base.
Not a true or noble falcon; -- said of certain hawks, as the goshawk. ::: v. t.


inaccuracy ::: n. --> The quality of being inaccurate; want of accuracy or exactness.
That which is inaccurate or incorrect; mistake; fault; defect; error; as, in inaccuracy in speech, copying, calculation, etc.


inaccurate ::: a. --> Not accurate; not according to truth; inexact; incorrect; erroneous; as, in inaccurate man, narration, copy, judgment, calculation, etc.

incalculability ::: n. --> The quality or state of being incalculable.

incalculable ::: 1. Too great to be calculated or reckoned. 2. Impossible to foresee; unpredictable. Incalculable, incalculable"s. (Sri Aurobindo also employs the word as a n.)

incalculable ::: a. --> Not capable of being calculated; beyond calculation; very great.

incorrect ::: a. --> Not correct; not according to a copy or model, or to established rules; inaccurate; faulty.
Not in accordance with the truth; inaccurate; not exact; as, an incorrect statement or calculation.
Not accordant with duty or morality; not duly regulated or subordinated; unbecoming; improper; as, incorrect conduct.


inebriant ::: a. --> Intoxicating. ::: n. --> Anything that intoxicates, as opium, alcohol, etc.; an intoxicant.

"In fact ethics is not in its essence a calculation of good and evil in the action or a laboured effort to be blameless according to the standards of the world, — those are only crude appearances, — it is an attempt to grow into the divine nature.” The Human Cycle

“In fact ethics is not in its essence a calculation of good and evil in the action or a laboured effort to be blameless according to the standards of the world,—those are only crude appearances,—it is an attempt to grow into the divine nature.” The Human Cycle

infinitesimal ::: immeasurably or incalculably minute. Infinitesimal"s.

integral ::: a. --> Lacking nothing of completeness; complete; perfect; uninjured; whole; entire.
Essential to completeness; constituent, as a part; pertaining to, or serving to form, an integer; integrant.
Of, pertaining to, or being, a whole number or undivided quantity; not fractional.
Pertaining to, or proceeding by, integration; as, the integral calculus.


INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


intemperance ::: n. --> The act of becoming, or state of being, intemperate; excess in any kind of action or indulgence; any immoderate indulgence of the appetites or passions.
Specifically: Habitual or excessive indulgence in alcoholic liquors.


intemperate ::: a. --> Indulging any appetite or passion to excess; immoderate to enjoyments or exertion.
Specifically, addicted to an excessive or habitual use of alcoholic liquors.
Excessive; ungovernable; inordinate; violent; immoderate; as, intemperate language, zeal, etc.; intemperate weather. ::: v. t.


intoxicant ::: n. --> That which intoxicates; an intoxicating agent; as, alcohol, opium, and laughing gas are intoxicants.

intoxicating ::: affecting temporarily with diminished physical and mental control by means of alcoholic liquor, a drug, or another substance.

isethionic ::: a. --> Pertaining to, derived from, or designating, an acid, HO.C2H4.SO3H, obtained as an oily or crystalline substance, by the action of sulphur trioxide on alcohol or ether. It is derivative of sulphuric acid.

isodulcite ::: n. --> A white, crystalline, sugarlike substance, obtained by the decomposition of certain glucosides, and intermediate in nature between the hexacid alcohols (ductile, mannite, etc.) and the glucoses.

It is a power that is superior to any rule, even to the Cosmic Law—for all spiritual seers have distinguished between the Law and Grace. Yet it is not indiscriminate—only it has a discrimination of its own which sees things and persons and the right times and seasons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts.” Letters on Yoga

jerfalcon ::: n. --> The gyrfalcon.

jerkin ::: n. --> A jacket or short coat; a close waistcoat.
A male gyrfalcon.


jess ::: n. --> A short strap of leather or silk secured round the leg of a hawk, to which the leash or line, wrapped round the falconer&

jorden ::: n. --> A pot or vessel with a large neck, formerly used by physicians and alchemists.
A chamber pot.


jugger ::: n. --> An East Indian falcon. See Lugger.

kalsomine ::: n. & v. t. --> Same as Calcimine.

kelp ::: n. --> The calcined ashes of seaweed, -- formerly much used in the manufacture of glass, now used in the manufacture of iodine.
Any large blackish seaweed.


kestrel ::: n. --> A small, slender European hawk (Falco alaudarius), allied to the sparrow hawk. Its color is reddish fawn, streaked and spotted with white and black. Also called windhover and stannel. The name is also applied to other allied species.

kiln ::: n. --> A large stove or oven; a furnace of brick or stone, or a heated chamber, for the purpose of hardening, burning, or drying anything; as, a kiln for baking or hardening earthen vessels; a kiln for drying grain, meal, lumber, etc.; a kiln for calcining limestone.
A furnace for burning bricks; a brickkiln.


kingfisher ::: n. --> Any one of numerous species of birds constituting the family Alcedinidae. Most of them feed upon fishes which they capture by diving and seizing then with the beak; others feed only upon reptiles, insects, etc. About one hundred and fifty species are known. They are found in nearly all parts of the world, but are particularly abundant in the East Indies.

kirschwasser ::: n. --> An alcoholic liquor, obtained by distilling the fermented juice of the small black cherry.

konze ::: n. --> A large African antelope (Alcelaphus Lichtensteini), allied to the hartbeest, but having shorter and flatter horns, and lacking a black patch on the face.

koran ::: n. --> The Scriptures of the Mohammedans, containing the professed revelations to Mohammed; -- called also Alcoran.

lacquer ::: n. --> A varnish, consisting of a solution of shell-lac in alcohol, often colored with gamboge, saffron, or the like; -- used for varnishing metals, papier-mache, and wood. The name is also given to varnishes made of other ingredients, esp. the tough, solid varnish of the Japanese, with which ornamental objects are made. ::: v. t.

lanneret ::: n. m. --> A long-tailed falcon (Falco lanarius), of Southern Europe, Asia, and Northern Africa, resembling the American prairie falcon.

lates ::: n. --> A genus of large percoid fishes, of which one species (Lates Niloticus) inhabits the Nile, and another (L. calcarifer) is found in the Ganges and other Indian rivers. They are valued as food fishes.

leash ::: n. --> A thong of leather, or a long cord, by which a falconer holds his hawk, or a courser his dog.
A brace and a half; a tierce; three; three creatures of any kind, especially greyhounds, foxes, bucks, and hares; hence, the number three in general.
A string with a loop at the end for lifting warp threads, in a loom.


lethal ::: n. --> One of the higher alcohols of the paraffine series obtained from spermaceti as a white crystalline solid. It is so called because it occurs in the ethereal salt of lauric acid. ::: a. --> Deadly; mortal; fatal.

lime ::: n. --> A thong by which a dog is led; a leash.
The linden tree. See Linden.
A fruit allied to the lemon, but much smaller; also, the tree which bears it. There are two kinds; Citrus Medica, var. acida which is intensely sour, and the sweet lime (C. Medica, var. Limetta) which is only slightly sour.
Birdlime.
Oxide of calcium; the white or gray, caustic substance,


limestone ::: n. --> A rock consisting chiefly of calcium carbonate or carbonate of lime. It sometimes contains also magnesium carbonate, and is then called magnesian or dolomitic limestone. Crystalline limestone is called marble.

liqueur ::: n. --> An aromatic alcoholic cordial.

liquor ::: n. --> Any liquid substance, as water, milk, blood, sap, juice, or the like.
Specifically, alcoholic or spirituous fluid, either distilled or fermented, as brandy, wine, whisky, beer, etc.
A solution of a medicinal substance in water; -- distinguished from tincture and aqua. ::: v. t.


lithagogue ::: n. --> A medicine having, or supposed to have, the power of expelling calculous matter with the urine.

Madhav: “Alchemy is changing base metal into gold. So heaven experiments in changing this creature called man into a godhead. And this experiment is done on the base of nature, earth.” The Book of the Divine Mother

minaret (s) ::: a tall slender tower attached to a mosque, having one or more projecting balconies from which a muezzin summons the people to prayer.

movement ::: 1. The act or an instance of moving; a change in place or position. A particular manner of moving. 2. Usually, movements, actions or activities, as of a person or a body of persons. ::: movement"s, movements, many-movemented.

Sri Aurobindo: "When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm." *The Life Divine

". . . the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective.” The Life Divine

"The world is a cyclic movement (samsâra ) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object is progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.” The Upanishads*



movement ::: “When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm.” The Life Divine

n. 1. Something judged in relation to its relative worth, merit, or importance. 2. The ideals, principles or standards of a person or society, the personal or societal judgement of what is valuable and important in life; gen. in pl. 3. A standard of estimation or exchange. values. *v. 4. To calculate or reckon the monetary value of; give a specified material or financial value to; assess; appraise. *valued.

normalcy ::: the quality or condition of being normal, as the general economic, political and social conditions of a nation; normality.

One who is versed in or practices alchemy. Pertaining to one who studies or practises alchemy. alchemist (employed as an adj. by Sri Aurobindo).

one who is versed in or practices alchemy. Pertaining to one who studies or practises alchemy. alchemist (employed as an adj. by Sri Aurobindo).

pearl ::: 1. A smooth, lustrous, variously colored deposit, chiefly calcium carbonate, formed around a grain of sand or other foreign matter in the shells of certain molluscs and valued as a gem. 2. Something similar in form, luster, etc., as a dewdrop or a capsule of medicine. pearls, pearl-bright, pearl-hued, pearl-winged. pearl-bright, pearl-hued, pearl-winged.

Purani: “He [Sri Aurobindo] does the same [improving spontaneously upon the original in the alchemy of his poetical process] with several Vedic symbols which he employs. It [gold-horned herds] indicates the descent of the ‘gold-horned’ Cows—symbolising the richly-laden Rays of Knowledge—into the Inconscient of the earth, its ‘cave-heart’. Generally in the Veda the action is that of breaking open the Cave of the inconscient and releasing the pen of Cows, the imprisoned Rays of Life for the conscious possessions by the seeker. Here is how a Vedic hymn speaks about it: ‘They drove upwards, the luminous ones,—the good milch-cows, in their stone-pen within the hiding cave.’ Rig Veda IV, 1-13. One sees in Savitri the process reversed and the Master’s vision lays open the original act of involution of the Light into the darkness of the Inconscient.” Sri Aurobindo’s”Savitri”: An Approach and a Study.

Purani: “The Red-Wolf is the symbol of the powers that tear the ‘being’, that suddenly fall upon it to destroy it. They are persistent, destructive, cruel, unscrupulous powers of the lower Darkness. Sri Aurobindo in his expression has made the symbol more effective, improving spontaneously upon the original in the alchemy of his poetical process by the image of ‘fordless steam’. In the original hymn there is only ‘path’. The ‘fordless stream’ brings in the needed element of danger and difficulty of the path of the aspirant when he has to cross this dangerous region.”“Savitri”—An Approach and a Study

quest ::: “The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings,—including Science itself,—must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine

space ::: 1. The unlimited or incalculably great three-dimensional realm or expanse in which all material objects are located and all events occur. 2. The portion or extent of this in a given instance; extent or room in three dimensions. 3. An interval of time; a while. 4. Extent, or a particular extent, of time. 5. A place available for a particular purpose. Space, spaces, spaces", space-tenancy, feeding-space, mind-space, self-space, soul-space, soul-spaces, spirit-space, world-space. *v. 6. *spaces. Sets or places, arranges or puts, at determinate intervals or distances.

Sri Aurobindo: "The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings, — including Science itself, — must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine

"The Divine Grace is something not calculable, not bound by anything the intellect can fix as a condition, — though ordinarily some call, aspiration, intensity of the psychic being can awaken it, yet it acts sometimes without any apparent cause even of that kind.” Letters on Yoga*

“The Divine Grace is something not calculable, not bound by anything the intellect can fix as a condition,—though ordinarily some call, aspiration, intensity of the psychic being can awaken it, yet it acts sometimes without any apparent cause even of that kind.” Letters on Yoga

The Divine Grace is something not calculable, not bound by anything the intellect can fix as a condition, — though ordinarily some call, aspiration, intensity of the psychic being can awaken it, yet it acts sometimes without any apparent cause even of that kind.

unaccountable ::: 1. That cannot be accounted for or explained; inexplicable. 2. Incalculable; uncountable.

with the reality of the inner self and the inner planes. It is a mistake to think that we lire physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, upon our outer life.

Yet it is not indiscriminate — only it has a discrimination of its own which sees things and persons and the right times and sea- sons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts.



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1:Soc. Did you not fay that I had been a little beforehand with you when I accofted you*; for that you had it in your mind to addrefs me firft; as you wanted to afk me, why of all your admirers I was the only one who forfook you not?. Alc. I did fay fo : and that was the very cafe. Soc. This then was the reafon : 'twas becaufe I was the only perfon-who admired you; the others admired that which is yours. That which is yours has already dropt its flower;, and the fpring-feafon of it is part: whereas you yourfelf arebut beginning to flourifli. If therefore the Athenian populace corrupt you not, and make you lefs fair, I never fhall forfake you. But this is what I chiefly fear, that you may come to admire and court the populace, and be corrupted by them, and we fhould lofe you : iince many of the Athenians, men of virtuous merit too, have been thus •In the Greek, >^nyovToi too s-o^fiarof, where the word av9ovs fcems neceflary to be fupplied. The fame metaphor is ufed a few lines further on.—S^ corrupted ~ Anonymous,

IN CHAPTERS [300/314]



   71 Psychology
   67 Occultism
   62 Integral Yoga
   51 Poetry
   21 Fiction
   17 Philosophy
   10 Mythology
   6 Sufism
   6 Christianity
   3 Yoga
   3 Philsophy
   2 Mysticism
   2 Baha i Faith
   1 Integral Theory
   1 Hinduism
   1 Education
   1 Alchemy


   74 Carl Jung
   30 Sri Aurobindo
   28 Nolini Kanta Gupta
   21 The Mother
   19 H P Lovecraft
   13 Satprem
   11 Aleister Crowley
   8 Ovid
   8 Jorge Luis Borges
   6 Plato
   6 Al-Ghazali
   5 William Wordsworth
   5 Jordan Peterson
   4 Robert Browning
   4 Plotinus
   3 Sri Ramakrishna
   3 Ralph Waldo Emerson
   3 James George Frazer
   3 Hafiz
   3 Friedrich Nietzsche
   3 Franz Bardon
   3 Aristotle
   2 Saint Teresa of Avila
   2 Saint John of the Cross
   2 Saint Augustine of Hippo
   2 Percy Bysshe Shelley
   2 Joseph Campbell
   2 Friedrich Schiller
   2 Baha u llah


   38 Mysterium Coniunctionis
   19 Lovecraft - Poems
   15 The Practice of Psycho therapy
   11 The Archetypes and the Collective Unconscious
   10 Aion
   9 Savitri
   8 Metamorphoses
   7 Liber ABA
   7 Collected Works of Nolini Kanta Gupta - Vol 04
   6 The Secret Doctrine
   6 The Alchemy of Happiness
   6 Collected Works of Nolini Kanta Gupta - Vol 02
   6 Collected Works of Nolini Kanta Gupta - Vol 01
   5 Wordsworth - Poems
   5 Maps of Meaning
   4 Magick Without Tears
   4 Collected Works of Nolini Kanta Gupta - Vol 07
   4 Browning - Poems
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 The Synthesis Of Yoga
   3 The Golden Bough
   3 Questions And Answers 1954
   3 Poetics
   3 Labyrinths
   3 Initiation Into Hermetics
   3 Emerson - Poems
   3 Collected Poems
   3 Borges - Poems
   3 5.1.01 - Ilion
   2 Words Of The Mother II
   2 Words Of Long Ago
   2 Twilight of the Idols
   2 The Red Book Liber Novus
   2 The Life Divine
   2 The Interior Castle or The Mansions
   2 The Human Cycle
   2 The Hero with a Thousand Faces
   2 The Gospel of Sri Ramakrishna
   2 The Book of Certitude
   2 Symposium
   2 Sri Aurobindo or the Adventure of Consciousness
   2 Shelley - Poems
   2 Schiller - Poems
   2 Questions And Answers 1957-1958
   2 Questions And Answers 1953
   2 Plotinus - Complete Works Vol 01
   2 On the Way to Supermanhood
   2 Collected Works of Nolini Kanta Gupta - Vol 05
   2 Collected Works of Nolini Kanta Gupta - Vol 03
   2 City of God
   2 Agenda Vol 10
   2 Agenda Vol 05
   2 Agenda Vol 02


00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It may be asked why the dog has been chosen as the symbol of Intuition. In the Vedas, the cow and the horse also play a large part; even the donkey and the frog have their own assigned roles. These objects are taken from the environment of ordinary life, and are those that are most familiar to the external consciousness, through which the inner experiences have to express themselves, if they are to be expressed at all. These material objects represent various kinds of forces and movements and subtle and occult and spiritual dynamisms. Strictly speaking, however, symbols are not chosen in a subtle or spiritual experience, that is to say, they are not arbitrarily selected and constructed by the conscious intelligence. They form part of a dramatization (to use a term of the Freudian psychology of dreams), a psychological alchemy, whose method and process and rationale are very obscure, which can be penetrated only by the vision of a third eye.
   I. The Several Lights

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   As time passed, Girish began to learn that the guru is the one who silently unfolds the disciple's inner life. He became a steadfast devotee of the Master. He often loaded the Master with insults, drank in his presence, and took liberties which astounded the other devotees. But the Master knew that at heart Girish was tender, faithful, and sincere. He would not allow Girish to give up the theatre. And when a devotee asked him to tell Girish to give up drinking, he sternly replied: "That is none of your business. He who has taken charge of him will look after him. Girish is a devotee of heroic type. I tell you, drinking will not affect him." The Master knew that mere words could not induce a man to break deep-rooted habits, but that the silent influence of love worked miracles. Therefore he never asked him to give up alcohol, with the result that Girish himself eventually broke the habit. Sri Ramakrishna had strengthened Girish's resolution by allowing him to feel that he was absolutely free.
   One day Girish felt depressed because he was unable to submit to any routine of spiritual discipline. In an exalted mood the Master said to him: "All right, give me your power of attorney. Henceforth I assume responsibility for you. You need not do anything." Girish heaved a sigh of relief. He felt happy to think that Sri Ramakrishna had assumed his spiritual responsibilities. But poor Girish could not then realize that He also, on his part, had to give up his freedom and make of himself a puppet in Sri Ramakrishna's hands. The Master began to discipline him according to this new attitude. One day Girish said about a trifling matter, "Yes, I shall do this." "No, no!" the Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I shall do it.'" Girish understood. Thenceforth he tried to give up all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The religious poet seeks to tone down or cover up the mundane taint, since he does not know how to transcend it totally, in two ways: (1) by a strong thought-element, the metaphysical way, as it may be called and (2) by a strong symbolism, the occult way. Donne takes to the first course, Blake the second. And it is the alchemy brought to bear in either of these processes that transforms the merely religious into the mystic poet. The truly spiritual, as I have said, is still a higher grade of consciousness: what I call Spirit's own poetry has its own matter and mannerswabhava and swadharma. A nearest approach to it is echoed in those famous lines of Blake:
   To see a World in a grain of Sand,

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Like the modern scientist the artist or craftsman too of today has become a philosopher, even a mystic philosopher. The subtler and higher ranges of consciousness are now the object of inquiry and investigation and expression and revelation for the scientist as well as for the artist. The external sense-objects, the phenomenal movements are symbols and signposts, graphs and pointer-readings of facts and realities that lie hidden, behind or beyond. The artist and the scientist are occult alchemists. What to make of this, for example:
   Beyond the shapes of empire, the capes of Carbonek, over

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The world being nothing but Spirit made visible is, according to Tagore, fundamentally a thing of beauty. The scars and spots that are on the surface have to be removed and mankind has to repossess and clo the itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, expresses and embodies the Divine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of polarisation, the very spiritual element in Tagore has made him almost a pagan and even a profane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty the delightful names and forms of the supreme Lover and Beloved.
   Socrates is said to have brought down Philosophy from Heaven to live among men upon earth. A similar exploit can be ascribed to Tagore. The Spirit, the bare transcendental Reality contemplated by the orthodox Vedantins, has been brought nearer to our planet, close to human consciousness in Tagore's vision, being clothed in earth and flesh and blood, made vivid with the colours and contours of the physical existence. The Spirit, yes and by all means, but not necessarily asceticism and monasticism. So Tagore boldly declared in those famous lines of his:

0 1960-04-13, #Agenda Vol 01, #unset, #Zen
   My friend here gave me the book Templier et alchimiste [Templar and alchemist] to read; its published by the group he is going to join in France. They too speak of the transmutation of matter and proclaim the end of homo sapiens and the birth of the superman.
   I long to be with you and work on the book on Sri Aurobindo I want to put all my soul into it and, with your grace, create something inflaming.

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   Standing there between two iridescent pillars is a very tall figure; his face, framed in short blond curls, is that of a very young man; his eyes are sea-green; he is clad in a pale blue tunic, and like wings upon his shoulders are great, snow-white fins. Beholding me, he steps aside against a pillar to let me pass. Scarcely have I crossed the threshold when an exquisite melody strikes my ears. The waters are all iridescent here, the ground aglow with glossy pearls; the portico and the vault, hung gracefully with stalactites, are opaline; delectable perfumes hover everywhere; galleries, niches and alcoves open out on all sides; but directly ahead of me I perceive a great light and towards it I turn my steps. There are great rays of gold, silver, sapphire, emerald and ruby, radiating outward in all directions, born from a center too distant for me to discern; to this center I feel drawn by a powerful attraction.
   Now I see that these rays emanate from a recumbent oval of white light encircled by a superb rainbow, and I sense that the one whom the light hides from my view is plunged into a profound repose. For long I remain at the outer edge of the rainbow, trying to pierce through the light and see the one who is sleeping encircled by such splendor. Unable to discern anything, I enter the rainbow, and thence into the white and shining oval. Here I see a marvelous being: stretched on what seems to be a mass of white eiderdown, his supple body, of incomparable beauty, is garbed in a long, white robe. His head rests on his folded arm, but of that I can see only his long hair, the hue of ripened wheat, flowing over his shoulders. A great and gentle emotion sweeps through me at this magnificent spectacle, and a deep reverence as well.

0 1961-08-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother gives flowers) This is alchemy.1 And here! (Mother hands Satprem some cheese)
   I still have plenty, you know!

0 1964-02-22, #Agenda Vol 05, #The Mother, #Integral Yoga
   Look, its the kind of giddiness one has when one has drunk a bit too much thats it, the giddiness caused by alcohol.
   But I didnt have the sense of a definitive thing: I had the sense of a beginning! Its only a beginning!

0 1964-10-17, #Agenda Vol 05, #The Mother, #Integral Yoga
   But now, I have a new tactic: I have been given some of those alcohol [felt tip] pens that are like paintbrushes; I write with themit takes up a lot of space! So I dont need to say much. And my hand has remained as it was when I used to paint, very self-assured, but my eyes are no longer guiding, so the pen is the guide!
   ***

0 1965-06-14, #Agenda Vol 06, #The Mother, #Integral Yoga
   We are putting together (what can I call it?) a set of rules (oh, thats an ugly word) for admission to the Ashram. Yes! Not that if you accept the rules youre admitted, its not that, but when someone is admitted, we tell him, But, you know, here is (when he is potentially admitted), here is what you are committing yourself to by becoming a member of the Ashram. Because requests for admission are pouring in like locusts, and at least ninety-nine times out of a hundred, its from people who want to come here to be comfortable and rest and do nothingone in a hundred comes because he has a spiritual aspiration (oh, and even then its mixed). So they shouldnt tell us afterwards (because weve had such experiences), Oh, but I didnt know it was that way, with the excuse that they hadnt been told. For instance, I didnt know we werent allowed to (Mother questions herself for a moment) What isnt allowed? (Then, laughing, she points to Satprem:) Smoking isnt allowed. And drinking alcohol isnt allowed, being married isnt allowed, except nominally, and so on. And then you have to work, and all your desires arent automatically satisfied. So they send me letters, But you told me that (oh, things I never said, naturally), at such-and-such a date (you understand, sufficiently far back for me not to remember!), you told me that And from what they write I see very clearly what I said and how they turned it upside down. So now well prepare a paper that well give them to read, and well ask them, Have you clearly understood? And when they have said theyve clearly understood and have signed, at least well keep the paper, and when they start being a nuisance, we can show it to them and tell them, Beg your pardon, we told you this wasnt a (whats the word?) an Eden where you can stay without doing anything and where your bread is buttered on both sides!
   So I put as first condition (I wrote it in English): the sole aim of life is to dedicate oneself to the divine realization (I didnt put it in these terms, but thats the idea). You must first (you may deceive yourself, but that doesnt make any difference), first be convinced that this is what you want and you want this aloneprimo. Then Nolini told me that the second condition should be that my absolute authority had to be recognized. I said, Not like that!, we should put that Sri Aurobindos absolute authority is recognized (we can add [laughing], represented by me, because he cannot speak, of course, except to meto me he speaks very clearly, but others dont hear!). Then there are many other things, I dont remember, and finally a last paragraph that goes like this (Mother looks for a note). Previously, I remember, Sri Aurobindo had also put together a little paper to give people, but its outdated (it was about not quarreling with the police! And what else, I dont rememberits outdated). But I didnt want to put prohibitions in, because prohibitions first of all, its an encouragement to revolt, always, and then there is a good proportion of characters who, when they are forbidden to do something, immediately feel an urge to do itthey might not even have thought of it otherwise, but they just have to be told about it to Ah, but I do as I like. All right.
   (Mother starts reading) To those I am making a distinction: there are people who come here and want to dedicate themselves to divine life, but they come to do work and they will work (they wont do an intensive yoga because not one in fifty is capable of doing it, but they are capable of dedicating their life and of working and doing good work disinterestedly, as a service to the Divine thats very good), but in particular, To those who want to practice the integral yoga, it is strongly advised to abstain from three things. So, the three things ([laughing] you put your fingers in your ears): sexual intercourse (it comes third) and drinking alcohol and [whispering] smoking.
   I must tell you that I was born in a family in which nobody smoked: my father had never smoked and neither had his brothersanyway, no one smoked. So since my early childhood, I hadnt been used to others smoking. Later, when I lived with artists Artists smoke, of course (it seems it gives them inspiration!), but I detested the smell. I didnt say anything because I didnt want to be unpleasant, but I detested it. Then I came hereSri Aurobindo smoked. He smoked deliberately, he smoked in order to say: one can do the yoga while smoking, I say one can smoke and do the yoga, and I smoke. And he smoked. And naturally all the disciples smoked, since Sri Aurobindo smoked. For some time, I even gave them pocket money so they could buy cigars (they smoked cigarsit was ghastly!). Then I came to live in Sri Aurobindos house, we spoke freely, and one day I told him, How awful the smell of smoke is! (laughing) Its disgusting! So he said to me, Oh, you dont like the smell? Oh, no! I said, Not only that, but I had to make a yogic effort to stop it from making me feel sick! The next day, he had stopped. It was over, he never smoked again. That was kind. It wasnt on principle, it was because he didnt want to impose the smell on me. But I had never said anything: it was simply because he asked me just like that, while talking, so I told him. And when he stopped smoking, everyone had to stop toosmoking wasnt allowed anymore, since he didnt smoke anymore.

0 1968-04-06, #Agenda Vol 09, #The Mother, #Integral Yoga
   What is said of alcohol can be said of drugs; and it can be said of many other things.
   Many, yes, lots. Its only a beginning. You understand, I have seen that were going to be faced with the need Its the need to impose a choiceto say, You must choose between this and that.

0 1969-08-09, #Agenda Vol 10, #The Mother, #Integral Yoga
   Four of us went on a trek from I forgot from which place on the banks of the Rhone, to go to Geneva, crossing the mountains on foot, the four of ustwo men, two women.1 We walked on, and when we reached some place at lunch time and were hungry, we ate there; when we reached some place at nightfall, we slept there, and then we went onit was real adventure. We didnt even know the route, we had some kinds of maps. Well then, once, far from any town or any village, on a mountain road, we arrived at lunch time at a sort of inn something that looked like an inn, which stood by itself, miles from anywhere. We entered. An old man and an old woman were there They had a most peculiar look. They were very brisk, very alertthey had a peculiar look. We asked if we could eat there. They said yes. They looked at us, eyed us closely, then let us into a big room, with a table in one corner and chairs around it and also big benches I dont know what that room was used for. And they had us eat there. They asked us if we wanted they had a good little white wineif we wanted some of it. The other three said yes; as for me, I had already stopped drinking alcohol. They said yes, and they drank the wine (it was a light wine), they washed down their food with it. But I didnt touch it. At the end of the meal they said, Oh, how sleepy we are! Wed like to rest, well take a nap. So they lay down on the benches and slept. Now, I had a pair of shoes that didnt fit me and were hurting one of my big toes: it had caused an inflammation, it was painful, and I wanted to ba the my foot so as to disinfect it. I didnt feel sleepy in the least. I sat downthere was a basin and some water-and bathed my foot. Half an hour later, the rooms entrance door slowly opened, and the old couple came in (furtive gesture). I was sitting rather low, so I was hidden by the tables and they didnt see me. They came in on tiptoe, looked this way and that, and were about to come up to the benches on which the others were lying, when suddenly they saw meah! (Mother gives a start of surprise) They stopped. Then I raised my head, looked at them, and said, You wanted?
   Oh, they were very wily, they said, Oh, we just came to see if you needed anything. And they went out.

0 1969-09-20, #Agenda Vol 10, #The Mother, #Integral Yoga
   Oh, no, mon petit! Oh, no! Its its as if you told me that alcohol is like milk, you understand! (Mother laughs) No.
   For example, I see all kinds of people who come and see me; well, I never know if my reaction is the true one, or if its simply something coining from some makeup in me. I try to be as tranquil as possible, and to see what comes.

02.05 - Robert Graves, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   This "little slender lad, whose flesh is bitter, lightning engendered, born from dungs of mares" is perhaps a symbol of our human receptacle. We have to carry this mortal frame with its clay feet and make the effort towards self-transcendence: the alchemy's other name is self-purification and self-perfection. This tender shoot is a mysterious chemical storehouse, its fermentation and purification and use awaken in us the sleeping divine will, give a clear vision, guide us through the secret worlds and ultimately to the home of Immortality. The Vedic Rishis sang to the Soma creeper or god Soma,Tatra mm. amtam kdhi, O Somadeva, carry us where thou flowest down and there make us immortal. For there abound all delight, all ecstasy, all enjoyment, all lure and the supreme Desire ofdesirenanda, moda, mud, pramud, kma4are these not the five fruits of heaven the poet of the West mentions?
   "The Ambrosia of Dionysus and Semele" in New Poems 1962 (Cassel-London).

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  He watched in the alchemist radiance of her suns
  The crimson outburst of one secular flower

02.09 - The Paradise of the Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
  Smitten by a divine passion's alchemy,
  Pain's self compelled transformed to potent joy

03.02 - The Adoration of the Divine Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
  The spirit's alchemist energy is hers;
  She is the golden bridge, the wonderful fire.

03.04 - The Vision and the Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
  This alchemist's miracle from plasm and gas,
  And he who shared the animal's run and crawl
  --
  An alchemy of Heaven on Nature's base.
  Adept of the self-born unfailing line,

03.08 - The Standpoint of Indian Art, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Indian art, too, possesses a perspective and an anatomy; it, too, has a focus of observation which governs and guides the composition, in the ensemble and in detail. Only, it is not the physical eye, but an inner vision, not the angle given by the retina, but the angle of a deeper perception or consciousness. To understand the difference, let us ask ourselves a simple question: when we call back to memory a landscape, how does the picture form itself in the mind? Certainly, it is not an exact photograph of the scenery observed. We cannot, even if we try, re-form in memory the objects in the shape, colour and relative positions they had when they appeared to the physical eye. In the picture represented to the mind's eye, some objects loom large, others are thrown into the background and others again do not figure at all; the whole scenery is reshuffled and rearranged in deference to the stress of the mind's interest. Even the structure and build of each object undergoes a change; it does not faithfully re-copy Nature, but gives the mind's version of it, aggrandizing certain parts, suppressing others, reshaping and recolouring the whole aspect, metamorphosing the very contour into something that may not be "natural" or anatomical figure at all. Only we are not introspective enough to observe this phenomenon of the mind's alchemy; we think we are representing with perfect exactitude in the imagination whatever is presented to the senses, whereas in fact we do nothing of the kind; our idea that we do it is a pure illusion.
   All art is based upon this peculiar virtue of the mind that naturally and spontaneously transforms or distorts the objective world presented to its purview. The question, then, is only of the degree to which the metamorphosis has been carried. At the one end, there is the art of photography, in which the degree of metamorphosis is at its minimum; at the other, there seems to be no limit, for the mind's capacity to dissolve and recreate the world of sense-perception is infinite and many modern schools of European art have gone even beyond the limit that the "unnatural" Indian art did not consider it necessary to transgress. Now, the classical artist selects a position as close as he can to the photographer, tries to give the mind's view of Nature and creation, as far as possible, in the style and norm of the sense-perceptions. He takes his stand upon these and from there reaches out towards whatever imaginative reconstructions are justified within the bounds laid out by them. The general ground-plan is, almost rigorously, the form given by the physical eye. The art of the East, and even, to a large extent, the art of mediaeval Europe, followed a different line. Here the scheme of the sense-perceptions was rejected, the artist sought to build on other foundations. His procedure was, first, to get a focus within the mind, to discover a psychological standpoint, and from there and in accordance with the subtler laws and conventions of an inner vision create a world that is unique and stands by itself. The aim was always to build from within, at the most, from within outwards, but not from without, not even from without inwards. This inner world has its own laws and they differ from the laws of optics which govern the physical sight; but there is no reason why it should be called unnatural. It is unnatural only in the sense that it does not copy physical Nature; it is quite natural in the 1 sense that it is a faithful reproduction of another, a psychological Nature.

03.09 - Art and Katharsis, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Whatever is ugly and gross, all the ills and evils of life that is to say, what appears as such to our external mind and senseswhen they have passed through the crucible of the poet's consciousness undergoes a sea-change and puts on an otherworldly beauty and value. We know of the alchemy of poetic transformation that was so characteristic of Wordsworth's manner and to which the poet was never tired of referring, how the physical and brute natureeven a most insignificant and meaningless and unshapely object in it attains a spiritual sense and beauty when the poet takes it up and treasures it in his tranquil and luminous and in-gathered consciousness, his "inward eye". A crude feeling, a raw passion, a tumult of the senses, in the same way, sifted through the poetic perception, becomes something that opens magic casements, glimpses the silence of the farthest Hebrides, wafts us into the bliss of the invisible and the beyond.
   The voice of Art is sweetly persuasivekntsmmita, as the Sanskrit rhetoricians say-it is the voice of the beloved, not that of the school-master. The education of Poetry is like the education of Nature: the poet said of the child that grew in sun and shower

03.15 - Towards the Future, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We know today, thanks to modern science, of the mystery of particles. The ultimate constituents of the material world consist of particles (or wave-particles), that is to say, packets of material energy strung together or merely juxtaposed, but held together somehow. Now the Buddhists added that these are particles of energy no doubt, but the energy is not mere material, i.e., electrical energy; they are desire-energy. Human being or consciousness is an aggregate of cells of desire-energy. The task man has before him the alchemy or laboratory work man is to do is to empty the cells of desire and so annihilate "them; desire gone, cells crumble awayexistence becomes Nihilan inexpressible stillness or tranquillity.
   There is however another solution. The cells can be emptied -of desire, but a new element can be put in the place of desire or desire itself can be transmuted.
  --
   This world, this material existence is to be transmuted the portion of earthly human existence at least, with which we are most concerned. It is at present made of ignorance and sorrow and incapacity-composed of the particles of these entities; poor and sorry as they are, these have to be replaced by entities of light and joy and love, of peace and strength and wideness. Well, it is a transmutation or transubstantiation of the kind which Nature has already attempted as an experiment; I am referring to the alchemy of fossilisation. The present human formation must be dipped and soaked-and held under high pressure in an environment of the desired material or materials that one has in view.
   Such an environment does exist. It is pressing from within or from above and is heading towards a resultant material action. It is an awakened dynamic spiritual reality which awaits and is working for its supreme and inevitable destiny.

04.02 - Human Progress, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   We can thus note, broadly speaking, three stages in the human cycle of Nature's evolution. The first was the period of emergence of self-consciousness and the trials and experiments it went through to establish and confirm itself. The ancient civilisations represented this character of the human spirit. The subject freeing itself more and more from its environmental tegument, still living and moving within it and dynamically reacting upon itthis was the character we speak of. Next came the period when the free and dynamic subject feeling itself no more tied down to its natural objective sphere sought lines of development and adventure on its own account. This was the age of speculation and of scholasticism in philosophy and intellectual inquiry and of alchemy in natural sciencea period roughly equated with the Middle Ages. The Scientific Age coming last seeks to re-establish a junction and co-ordination between the free and dynamic self-consciousness and the mode and pattern of its objective field, involving a greater enrichment on one side the subjective consciousness and on the other, the objective environment, a corresponding change and effective reorganisation.
   The present age which ushers a fourth stagesignificantly called turiya or the transcendent, in Indian terminologyis pregnant with a fateful crisis. The stage of self-consciousness to which scientific development has arrived seems to land in a cul-de-sac, a blind alley: Science also is faced, almost helplessly, with the antinomies of reason that Kant discovered long ago in the domain of speculative philosophy. The way out, for a further growth and development and evolution, lies in a supersession of the self-consciousness, an elevation into a super-consciousnessas already envisaged by Yogis and Mystics everywherewhich will give a new potential and harmony to the human consciousness.

04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   We have spoken of the Inner Consciousness. But there is also, we must now point out, an Inmost Consciousness. As the Superconsciousness is a consciousness-energy in height, the Inmost Consciousness is a consciousness-energy in depth, the deepest depth, beyond or behind the Inner Consciousness. If we wish to put it geometrically, we can say, the vertical section of consciousness represents the line from the superconsciousness to the subconscious or vice versa; the horizontal section represents the normal waking state of consciousness; and there is a transverse section leading from the surface first to the Inner and finally to the Inmost. This inmost consciousness the consciousness most profound and secreted in the cave of the heart, guhhitam gahvaretham,is the consciousness of the soul, the Psychic Being, as Sri Aurobindo calls it: it is the immortal in the mortal. It is, as has often been described, the nucleus round which is crystallised and organised the triple nature of man consisting of his mind and life and body, the centre of dynamic energy that secretly vivifies them, gradually purifies and transforms them into higher functions and embodiments of consciousness. As a matter of fact, it is this inmost consciousness that serves as the link, at least as the most powerful link, between the higher and lower forms of consciousness, between the Superconscient and the Subsconscient or Inconscient. It takes up within itself all the elements of consciousness that the past in its evolutionary career from the very lowest and basic levels has acquired and elaborated, and by its inherent pressure and secret gestation delivers what was crude and base and unformed as the purest luminous noble substance of the perfectly organised superconscient reality. Indeed, that is the mystic alchemy which the philosophers experimented in the Middle Ages. In this context, the Inner Consciousness, we may note, serves as a medium through which the action of the Inmost (as well as that of the Uppermost) takes place.
   We can picture the whole phenomenon in another way and say in the devotional language of the Mystics that the Inmost Consciousness is the Divine Child, the Superconscient is the Divine Father and the Inferior Consciousness is the Great Mother (Magna Mater): the Inner and the Outer Consciousness are the field of play and the instrument of action as well of this Divine Trinity.

05.01 - Man and the Gods, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   We have spoken of the stability, the fixity, the rigidity even, of the god type and we contrasted it with the variability, the many-sidedness, the multiple character of the human consciousness. In another view, however, the tables are turned and the opposite appears as the truth. Man, for example., has a physical body and nothing is more definite and fixed and rigid than this material sheath. The gods have no body, but they have a form which is supple and changeful, not hard and crystallised like the human figure. Gods, we said, are cosmic forceslines (or vectors, if we wish to be scientifically precise) of universal forces; this does not mean that they have no shape or form. They too have a form and can be recognised by it even as a human being is recognisable by his body. In spite of variability the form retains its identity. The form changes, for a god has the capacity to act in different contexts at the same time; within his own universe a god is multi-dimensional. The Indian seer and artist often seeks to convey this character of the immortals by giving them a plurality of arms and heads. In modern times the inspiration behind the surrealist movement lies precisely in this attempt to express simultaneity of diverse gestures and activities, a synthetic close-up of succeeding moments and disparate objects or events. But in spite of all changes Proteus remains Proteus and can be recognised as such by the vigilant and careful eye. The human frame, we have said, is more fixed and rigid, being made of the material substance. It has not evidently the variability of the body of a god. And yet there is a deeper mystery: the human body is not or need not be so inflexible as it appears to be or as it usually is. It has considerable plastic capacities. We would say that the human body holds a marvellous juste milieu. By its solid concreteness it acts as a fortress for the inner consciousness to dwell in safe from easy attacks of the hostiles: it acts also as a firm weapon for the same inner consciousness to cut into the material world and indent and impress its pattern of truth upon an otherwise hard and refractory material made of ignorance and obscurity and falsehood. Furthermore, it is supple enough to receive and record into its grain the pattern and substance of the higher reality. The image of the transubstantiation of bread and wine into the flesh and blood of Christ is symbolic of the alchemy of which the human body is capable when one knows how to treat it in occult knowledge and power. The human body can suffer a sea-change which is not within the reach of the radiant body of an immortal.
   IV

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The humanist said, Nothing human I reckon foreign to me," In a deeper and more absolute sense the divine Mystic of the integral Yoga says the same. He is indeed humanity incarnate, the whole mankind condensed and epitomised in his single body. Mankind as imbedded in ignorance and inconscience, the conscious soul lost in the dark depths of dead matter, is he and his whole labour consists in working in and through that obscure "gravitational" mass, to evoke and bring down the totality of the superconscient force, the creative delight which he is essentially in his inmost and topmost being. The labour within himself is conterminous with the cosmic labour, and the change effected in his being and nature means a parallel change in the world outside, at least a ready possibility of the change. All the pains and weaknesses normal humanity suffers from, the heritage of an inconscient earthly existence, the Divine takes into his incarnated bodyall and more and to the highest degreeinto a crucible as it were, and works out there the alchemy. The natural man individually shares also each other's burden in some way, for all are interconnected in lifeaction at one point has a reaction at all other points: only the sharing is done unconsciously and is suffered or imposed than accepted and it tends to be at a minimum. An ordinary mortal would break under a greater pressure. It is the Avatar who comes forward and carries on his shoulders the entire burden of earthly inconscience.
   Suffering, incapacity and death are, it is said, the wages of earthly life; but they are, in fact, reverse aspects of divine truths. Whatever is here below has its divine counterpart above. What appears as matter, inertia, static existence here below is the devolution of pure Existence, Being or Substance up there. Life-force, vital dynamism here is the energy of Consciousness there. The pleasure of the heart and emotions and enjoyment is divine Delight. Finally, our mind with its half-lighted thinking power, its groping after knowledge has at its back the plenary light of the Supermind. So the aim is not to reject or withdraw from the material, vital and mental existence upon the earth and in this body, but house in them, make them concrete vehicles, expressions and embodiments of what they really are.

05.02 - Satyavan, #Savitri, #Sri Aurobindo, #Integral Yoga
  An alchemy worked, the transmutation came;
  The missioned face had wrought the Master's spell.

05.04 - The Immortal Person, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In the process of making the body personal and divine and immortal, death or what appears as such may be a needed operation. It is no longer an ineluctable destiny forced upon you, but an instrument which you use consciously for a definite purpose. It is a mystic or occult work (kriy:) which we can try to understand by an analogy. The evolution of the ideal or divine man, the assumption of the mortal by the immortal involves a twofold operation: rejection and integration. Rejection means throwing out the elements that belong exclusively to the lower grade and cannot be taken up and incorporated into the higher; while integration means taking up and absorbing utilisable elements of the lower into the higher. This double process goes on on all the levels, on the mental, on the vital, on the subtle physical and even on the physical level. At a certain stage or in a concentrated process of alchemy the process of rejection may demand a mode of reshuffling and redisposition which physically appears like death, but it is inevitably followed or accompanied by the process of integration or recreation.
   Perhaps this supreme and dangerous gesture only the Master can makeas the pioneer and pathfinder and he has made it.

05.05 - In Quest of Reality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Let us leave the domain, the domain of inorganic matter for a while and turn to another set of facts, those of organic matter, of life and its manifestation. The biological domain is a freak in the midst of what apears to be a rigidly mechanistic material universe. The laws of life are not the laws of matter, very often one contravenes the other. The two converging lenses of the two eyes do not make the image twice brighter than the one produced by a single lens. What is this alchemy that forms the equation 1=1 (we might as well put it as 1+1=1)? Again, a living wholea cellfissured and divided tends to live and grow whollyin each fragment. In life we have thus another strange equation: part=whole (although in the mathematics of infinity such an equation is a normal phenomenon). The body (of a warm-blooded animal) maintaining a constant temperature whether it is at the Pole or at the Equator is a standing miracle which baffles mere physics and chemistry. Thirdly, life is immortal the law of entropy (of irrevocably diminishing energy) that governs the fate of matter does not seem to hold good here. The original life-cells are carried over physically from generation to generation and there is no end to the continuity of the series, if allowed to run its normal course. Material energy also, it is said, is indestructible; it is never destroyed, but changes form only. But the scientific conception of material energy puts a limit to its course, it proceeds, if we are to believe thermodynamics, towards a dead equilibrium there is no such thing as "perpetual movement" in the field of matter.
   Again the very characteristic of life is its diversity, its infinite variety of norms and forms and movements. The content and movement of material nature is c alculable to a great extent. A few mathematical equations or formulae can after all be made to cover all or most facts concerning it. But the laws of life refuse systematisation. A few laws purporting to govern the physical bases of life claim recognition, but they stand on precarious grounds. The laws of natural selection, of heredity or genetics are applicable within a very restricted frame of facts. The variety of material substances revolves upon the gamut of 92 elements based upon 4 or 5 ultimate types of electric unitand that is sufficient to make us wonder. But the variety in life-play is simply inc alculablefrom the amoeba or virus cell to man, what a bewildering kaleidoscope and each individual in each group is unique in its way! The few chromosomes that seem to be the basis of all diversity do not explain the mystery the mystery becomes doubly mysterious: how does a tiny seed contain the thing that is to become a banyan tree, how does a speck of plasma bring forth from within an object of Hamletian dimensions! What then is this energy or substance of life welling out irrepressively into multitudinous forms and modes? The chemical elements composing an organic body do not wholly exhaust its composition; there is something else besides. At least in one field, the life element has received recognition and been given an independent name and existence. I am obviously referring to the life element in food-stuff which has been called vitamin.

06.01 - The Word of Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  There are dire alchemies of the human heart
  And fallen from his ethereal element

07.01 - The Joy of Union; the Ordeal of the Foreknowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  The white carved pillars, the cool dim alcoves,
  The tinged mosaic of the crystal floors,

08.33 - Opening to the Divine, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   You are to open yourself to the Divine and receive Him. Usually you open yourself in all directions to everything and everybody in the world. You open your surface being and receive there all sorts of influences from all quarters. So inside you there-comes about what we can call a hotch-potch of all contrary and contradictory movements: and that creates difficulties without number. Now instead of that, live away from the surface, from the outside and open up to the Divine and receive nothing hut the Divine force. If you can do that all difficulties practically disappear. But, of course, the trouble is there. Unless one is alchemically conditioned, it is an impossibility to have relations with people, to talk to them, to deal with them, have interchanges with them and yet not absorb something out of them. If one can surround oneself with an atmosphere that acts as a filter, then all that come from outside are checked and sifted before they reach you or touch you. That needs a good training and a large experience. That is why people in ancient days who wanted an easier path took to solitude, into the depths of the forest, on the top of a hill or under a cave so that they might not have to deal with people for that naturally reduces undesirable interchanges. Only, it has also been found that such people begin to take an enormous interest in the life of animals and plants instead of men: for it is indeed difficult to do without interchange with something or other. So the best thing would be to face the problem squarely, to clo the yourself with an atmosphere totally concentrated on the Divine so that whatever passes across is filtered in its passage. And further, there is the question of food. The body is obliged to take in foreign matter in order to subsist, it would therefore absorb at the same time a fair quantity of inert and unconscious forces or that of some not very desirable consciousness. I once spoke to you of the consciousness that one absorbs with food, there is also unconsciousness that one absorbs in the same way. That is why in many systems of Yoga you are advised to offer first to the Divine your food and then eat it: it means calling down the Divine into your food before absorbing it. Offering means putting in contact: the food is put in contact with type Divine, i.e. put under His influence. This is a very good, a very useful procedure; if you knew how to do it, it would diminish very much the labour of the inner transformation that one has to do. For in the world we live in solidarity with all others. You cannot take in a single breath of air without absorbing the vibrations, the numberless vibrations that come from all kinds of movements and all kinds of people. So if you want to keep yourself intact, you must, as I have said, maintain yourself in the condition of a filter allowing nothing undesirable to enter. Or put on a mask as one does when crossing an infected and poisoned locality, or do something similar.
   One must have around oneself an atmosphere so condensed, condensed in a spirit of total surrender, that nothing can enter without being automatically filtered. There are wicked thoughts, evil will about you, harmful formations sent out by bad people. The air pullulates with these: dark noisome bacilli. It is so troublesome to be always on the look-out, at every step to be on one's guard, to move slowly with care and caution and precautions; even then one is not sure. But if you cover yourself with the cloak of light, the light of a happy, sincere surrender, and aspiration, that is a wonderful filter, that gives you automatic protection. The undesirable forces not only cannot enter, they are thrown back upon their originator, the attackers themselves become their own victims.

10.02 - The Gospel of Death and Vanity of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  A vessel of transmuting alchemies,
  A glue that sticks together mind and life,

1.00 - Introduction to Alchemy of Happiness, #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  object:1.00 - Introduction to alchemy of Happiness
  subject class:Sufism
  --
  This treatise on the alchemy of Happiness, or Kimiai Saadet, seems well adapted to extend our knowledge of the writings of Ghazzali and of the opinions current then and now in the Oriental world. Although it throws no light on any questions of geography, philology or political history, objects most frequently in view in translations from the Oriental languages, yet a book which exhibits with such plainness the opinions of so large a portion of the human race as the Mohammedans, on questions of philosophy, practical morality and religion, will always be as interesting to the general reader and to a numerous class of students, as the facts that may be elicited to complete a series of kings in a dynasty or to establish the site of an ancient city can be to the historian or the geographer. I translate it from an edition published in Turkish in 1845 (A. H., 1260), at the imperial printing press in Constantinople. [9] As no books are allowed to be printed there which have not passed under the eyes of the censor, the doctrines presented in the book indicate, not only the opinions of eight hundred years since, but also what views are regarded as orthodox, or tolerated among the orthodox at the present day. It has been printed also in Persian at C alcutta.
  In form, the book contains a treatise on practical piety, but as is the case with a large proportion of Mohammedan works, the author, whatever may be his subject, finds a place for observations reaching far wide of his apparent aim, so our author is led to make many observations which develop his notions in anatomy, physiology, natural philosophy and natural religion. The partisans of all sorts of opinions will be interested in finding that a Mohammedan author writing so long since in the centre of Asia, had occasion to approve or condemn so many truths, speculations or fancies which are now current among us with the reputation of novelty. Many of the same paradoxes and problems that startle or fascinate in the nineteenth century are here discussed. He came in contact, among his contemporaries, with persons who made the same general objections to natural and revealed religion, as understood by Mohammedans, as are in our days made to Christianity, or who perverted and abused the religion which they professed for their own ends, in the same manner as Christianity is abused among us. And he engaged with earnestness now truthfully, and now erroneously, in refuting these men. His usual stand-point in discussion is equally removed from the most extravagant mysticism, and literal and formal orthodoxy. He attempts a dignified blending of reason [10] and faith, requiring of his fellow men unfeigned piety in the temper and tone of an evangelical Christian. He reminds his readers, in these discourses, that they are not Mussulmans if they are satisfied with merely a nominal faith, and treats with scorn those who are spiritualists only in language and dress.

1.00 - Main, #The Book of Certitude, #Baha u llah, #Baha i
  Teach your children the verses revealed from the heaven of majesty and power, so that, in most melodious tones, they may recite the Tablets of the All-Merciful in the alcoves within the Mashriqu'l-Adhkars.
  Whoever hath been transported by the rapture born of adoration for My Name, the Most Compassionate, will recite the verses of God in such wise as to captivate the hearts of those yet wrapped in slumber. Well is it with him who hath quaffed the Mystic Wine of everlasting life from the utterance of his merciful Lord in My Name-a Name through which every lofty and majestic mountain hath been reduced to dust.

1.00 - The way of what is to come, #The Red Book Liber Novus, #unset, #Zen
  30 In the text, Jung identifies the white bird as his soul. For Jung's discussion of the dove in alchemy, see Mysterium Coniunctionis (1955/56) (CW 14, 81)
  31. The Corrected Draft has: First Nights (p. 13)

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  8 Migne, P.L., vol. 40, col. 30. "Archetype" is used in the same way by the alche-
  mists, as in the "Tractatus aureus" of Hermes Trismegistus (Theatrum chemicum,
  --
  On the other hand it was undoubtedly alchemy, long brewing
  the union of opposites in secret, that came to his aid. Neverthe-
  --
  fire of the alchemists, or phlogiston, or the heat-force inherent
  in matter, like the "primal warmth" of the Stoics, or the Hera-
  --
  38 Cf. the motif of the "old king" in alchemy. Psychology and alchemy, pars. 434ff.
  34
  --
  reason he was called by the alchemists the "first son of the
  mother." The black magician and the black horse correspond to
  --
  ciple paradoxical, just as for the alchemists the spirit was
  conceived as "senex et iuvenis simul" an old man and a youth
  --
  series of pictures found in alchemy are good examples, though
  the symbols they contain are for the most part traditional
  --
  their ancestors in the alcheringa period, identification with the
  "sons of the sun" among the Pueblos of Taos, the Helios apothe-
  --
  process in its relation to alchemical symbolism has also been
  subjected to closer investigation. 49
  46Ruland, Lexicon alchemiae (1612). 48 Aion, Part II of this volume.
  47 Cf. Symbols of Transformation. 49 Psychology and alchemy.
  41

1.01 - Historical Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   theological and philosophical thinkers, particularly in the sixteenth and seventeenth centuries. Among those devoted to the study of its theorems were Raymond Lully, the scholastic metaphysician and alchemist ; John Reuchlin, who revived Oriental Philosophy in Europe ; John Baptist von Helmont, the physician and chemist who discovered hydrogen ; Baruch Spinoza, the excommunicated " God- intoxicated " Jewish philosopher ; and Dr. Henry More, the famous Cambridge Platonist. These men, to name but a few among many who have been attracted to the
  Qabalistic ideology, after restlessly searching for a world- view which should disclose to them the true explanations of life, and show the real inner bond uniting all things, found the cravings of their minds at least partially satisfied by its psychological and philosophical system.

1.01 - MAPS OF EXPERIENCE - OBJECT AND MEANING, #Maps of Meaning, #Jordan Peterson, #Psychology
  example) occupied the minds of those who practiced the pre-experimental science of alchemy for many
  hundreds of years. We would no longer presume even that the sun has a uniform substance, unique to it,
  --
  and dry. Because of this red sulphur the alchemical sun, like the corresponding gold, is red. As every
   alchemist knew, gold owes its red color to the admixture of Cu (copper), which he interpreted as Kypris
  (the Cyprian, Venus), mentioned in Greek alchemy as the transformative substance. Redness, heat, and
  dryness are the classical qualities of the Egyptian Set (Greek Typhon), the evil principle which, like the
  --
  however, that renders the alchemical description worth examining not from the perspective of the history
  of science, concerned with the examination of outdated objective ideas, but from the perspective of
  --
  sayest the truth; if heavenly, thou liest not; if earthly, thou hast well spoken. The alchemist could not
  separate his subjective ideas about the nature of things that is, his hypotheses from the things
  --
  perfection. Things, for the alchemical mind, were therefore characterized in large part by their moral
  nature by their impact on what we would describe as affect, emotion, or motivation; were therefore
  --
  The alchemists, whose conceptualizations intermingled affect with sense, dealt with affect as a matter of
  course (although they did not know it not explicitly). We have removed the affect from the thing, and

1.01 - On knowledge of the soul, and how knowledge of the soul is the key to the knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  You should be aware, however, that this alchemy of happiness, that is, the knowledge of God, which is the occasion of the revelation of truth, cannot be acquired without spiritual self-denial and effort. Unless a man has reached perfection and the rank of Superior, nothing will be revealed to him, except in cases of special divine grace and merciful providence, and this occurs very rarely. Nor, except by divine condescension, is revelation obtained even by all who by effort reach the rank of Superior. And whosoever would attain holiness can only reach it by the path of difficulty.
  You have now learned, student of the divine mysteries, the dignity of the heart through knowledge, and what kind of knowledge it possesses. Now listen and learn its dignity through divine power and on account of the greatness of which it is capable, that you may see how precious you are in yourself, and yet how vile and contemptible you make yourself by your own choice. Know then, that the heart is endowed with properties like those of angels and such as are not found in animals; and just as the material world is subjected by divine permission to the angels, and when God wills it, the angels send forth the winds, cause rain to [28] fall, bring forth the embryo in animals, shape their forms, cause seeds to sprout in the earth and plants to grow, many legions of angels being appointed to this service, so also the heart of man being created with angelic properties must have influence and power over the material world. In man's own body, which is peculiarly his own world, its control and influence are very evident. The hand, for example, does not in writing move of itself, but depends for motion on volition proceeding from the heart. And in eating, it is the heart which by an exertion of its will, causes moisture to rise in the mouth from under the tongue, to mix with the food that it may be swallowed and digested. These facts clearly substantiate the dominion and control of the heart, and the subordination of the body.
  --
  There are, however, in our times certain weak persons and indifferent to religious truth for the most part, who in the guise of soofees,1 after learning a few of their obscure phrases and ornamenting themselves with their cap and robes, treat knowledge and the doctors of the law2 as inimical to themselves, and continually find fault with them. They are devils and deserve judicial death. They are enemies of God, and of the apostle of God. For God has extolled knowledge and the doctors of the law; and the [33] established way of salvation, with which God has inspired the prophets, has its basis in external knowledge. These miserable and weak men, since they have no acquaintance with science, and no education, and knowledge of external things, why should they indulge in such corrupt fancies, and unfounded language? They resemble, beloved, a person who having heard it said that alchemy was of more value than gold, because that whatsoever thing should be touched with the philosophers' stone would turn to gold, should be proud of the idea and should be carried away with a passion for alchemy. And when gold in full bags is offered him, he replies : "Shall I turn my attention to gold, when I am dissolving the philosophers' stone?" And he finishes with being deprived of the gold, and with only hearing the name of the philosophers' stone. He becomes forever a miserable, destitute, and naked vagabond, who wastes his life upon alchemy.
  The science then of revelation, or of infused spiritual knowledge, resembles alchemy, and the science of the doctors of the law resembles gold; but it is folly and pure loss not to accept and be satisfied with solid gold, on account of one's ardor to discover the philosophers' stone, which latter knowledge is not acquired by one in a thousand.
  There is still one farther observation that deserves to be made. If a person by the payment of a thousand pieces of gold, could become master of alchemy, yet the condition of the man who is absolutely master of ten thousand pieces of gold would be better and preferable. And this illustrates the position of the soofees. If a person follow their method and attain to the knowledge of some things, he still does not equal in excellence, the doctors of the law. Just as we see, that books on alchemy, and students of alchemy are very numerous, while those who are successful are the least of few, so the path of mysticism is sought for by all men, and longed for by all classes of society, yet those who [34] attain to the end are exceedingly rare. Perhaps, as in the case of alchemy, it only exists now in name and form. The greater part of the notions and fancies of most of the mystics, which they esteem as revelations and mysteries, are nothing but vain triflings and pure self complacency; just as that while visions are a reality, still mere confused dreams are very abundant. The mystic, however, who by spiritual revelation has learned all that a doctor of the law has been able to learn after many years of study, and who has no remaining doubts in matters of internal or external knowledge, is certainly more excellent than the doctor of the law who is learned only in external knowledge, and this should not be denied. And it follows that the way of the mystics must be acknowledged to be a true one, and that you must not destroy the belief of those weak minded and vain persons who follow them; for, the reason why they cast reproaches upon knowledge and calumniate the doctors of law is that they have no acquirements or knowledge themselves.
  O, inquirer after divine mysteries! do you ask how it is known that the happiness of man consists in the knowledge of God, and that his enjoyment consists in the love of God ? We observe in reply, that every man's happiness is found in the place where he obtains enjoyment and tranquility. Thus sensual enjoyment is found in eating and drinking and the like. The enjoyment of anger is derived from taking revenge and from violence. The enjoyment of the eye consists in the view of correct images and agreeable objects. The enjoyment of the ear is secured in listening to harmonious voices. In the same way the enjoyment of the heart depends upon its being employed in that for which it was created, in learning to know every thing in its reality and truth. Hence, every man glories in what he knows, even if the thing is but of little importance. He [35] who knows how to play chess, boasts over him who does not know: and if he is looking on while a game of chess is played, it is of no use to tell him not to speak, for as soon as he sees an improper move, he has not patience to restrain himself from showing his skill, and glorying in his knowledge, by pointing it out....
  --
  The alchemy of Happiness, by Mohammed Al-Ghazzali, the Mohammedan Philosopher, trans. Henry A. Homes (Albany, N.Y.: Munsell, 1873). Transactions of the Albany Institute, vol. VIII.
  The text is in the public domain.

1.01 - the Call to Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  C. G. Jung, Psychology and alchemy (Collected Works, vol. 12; New York
  and London, 1953), pars. 71, 73. (Orig. 1935.)

1.01 - THE OPPOSITES, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [2] The opposites and their symbols are so common in the texts that it is superfluous to cite evidence from the sources. On the other hand, in view of the ambiguity of the alchemists language, which is tam ethice quam physice (as much ethical as physical), it is worth while to go rather more closely into the manner in which the texts treat of the opposites. Very often the masculine-feminine opposition is personified as King and Queen (in the Rosarium philosophorum also as Emperor and Empress), or as servus (slave) or vir rubeus (red man) and mulier candida (white woman);5 in the Visio Arislei they appear as Gabricus (or Thabritius) and Beya, the Kings son and daughter.6 Theriomorphic symbols are equally common and are often found in the illustrations.7 I would mention the eagle and toad (the eagle flying through the air and the toad crawling on the ground), which are the emblem of Avicenna in Michael Maier,8 the eagle representing Luna or Juno, Venus, Beya, who is fugitive and winged like the eagle, which flies up to the clouds and receives the rays of the sun in his eyes. The toad is the opposite of air, it is a contrary element, namely earth, whereon alone it moves by slow steps, and does not trust itself to another element. Its head is very heavy and gazes at the earth. For this reason it denotes the philosophic earth, which cannot fly [i.e., cannot be sublimated], as it is firm and solid. Upon it as a foundation the golden house9 is to be built. Were it not for the earth in our work the air would fly away, neither would the fire have its nourishment, nor the water its vessel.10
  [3] Another favourite theriomorphic image is that of the two birds or two dragons, one of them winged, the other wingless. This allegory comes from an ancient text, De Chemia Senioris antiquissimi philosophi libellus.11 The wingless bird or dragon prevents the other from flying. They stand for Sol and Luna, brother and sister, who are united by means of the art.12 In Lambspringks Symbols13 they appear as the astrological Fishes which, swimming in opposite directions, symbolize the spirit / soul polarity. The water they swim in is mare nostrum (our sea) and is interpreted as the body.14 The fishes are without bones and cortex.15 From them is produced a mare immensum, which is the aqua permanens (permanent water). Another symbol is the stag and unicorn meeting in the forest.16 The stag signifies the soul, the unicorn spirit, and the forest the body. The next two pictures in Lambspringks Symbols show the lion and lioness,17 or the wolf and dog, the latter two fighting; they too symbolize soul and spirit. In Figure VII the opposites are symbolized by two birds in a wood, one fledged, the other unfledged. Whereas in the earlier pictures the conflict seems to be between spirit and soul, the two birds signify the conflict between spirit and body, and in Figure VIII the two birds fighting do in fact represent that conflict, as the caption shows. The opposition between spirit and soul is due to the latter having a very fine substance. It is more akin to the hylical body and is densior et crassior (denser and grosser) than the spirit.

10.28 - Love and Love, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Of course, there was always in the ancient days also, in some disciplines or others, an aspiration, an urge to immortalise the body, but the means they adopted, the instruments they chose for the operation were indirect and secondary. It was either through the force of a luminous mind influencing the body or through the pressure of concentrated vital force making the body an obedient and docile instrument. The former was the process followed by the Vaishnavas who envisaged a luminous body, the second was the aim of the Tantriks who sought to rejuvenate the body, possess it youthful and vigorous indefinitely. The Hatha yogis also in their turn through physico-vital exercises attempted to acquire a new body changing the modalities of the old. The ancient alchemists tried more material means, the use of alchemic substances for cleansing the body making it free from disease and, if possible, death. But the secret power lies in the body itself, that is, in the very self of the body, not anywhere else. The hidden consciousness lodged in the cell, the material cell, that is the key to the problem, that secret consciousness and its energy asleep in the cell, has to be awakened and brought into play. When the physical cell itself awakes and declares its purpose, the thing is done.
   This secret consciousness-energy appearing as a material form is also intrinsically the delight of existence. Its other name is Divine Grace and Love.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  among the gypsies as an amulet, and in the alchemical texts.275
  The uroboros is Tiamat, the dragon who inhabits the deep, transformed by Marduk into the world;
  --
  dark, material, feminine, yin.279 According to the adepts of medieval alchemy, discernible objects of
  experience (and the subjects who experienced them) emerged from the round chaos, which was a spherical

1.02 - On the Knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  The alchemy of Happiness, by Mohammed Al-Ghazzali, the Mohammedan Philosopher, trans. Henry A. Homes (Albany, N.Y.: Munsell, 1873). Transactions of the Albany Institute, vol. VIII.
  The text is in the public domain.

1.02 - The Concept of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  7 Psychology and alchemy, Part II.
  53

1.02 - THE QUATERNIO AND THE MEDIATING ROLE OF MERCURIUS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [6] The quaternio in this case evidently consists of the two malefici, Mars and Saturn (Mars is the ruler of Aries, Saturn of Capricorn); the two dim lights would then be feminine ones, the moon (ruler of Cancer) and Venus (ruler of Libra). The opposites between which Ostanes stands are thus masculine / feminine on the one hand and good / evil on the other. The way he speaks of the four luminarieshe does not know how to save himself from themsuggests that he is subject to Heimarmene, the compulsion of the stars; that is, to a transconscious factor beyond the reach of the human will. Apart from this compulsion, the injurious effect of the four planets is due to the fact that each of them exerts its specific influence on man and makes him a diversity of persons, whereas he should be one.26 It is presumably Hermes who points out to Ostanes that something incorruptible is in his nature which he shares with the Agathodaimon,27 something divine, obviously the germ of unity. This germ is the gold, the aurum philosophorum,28 the bird of Hermes or the son of the bird, who is the same as the filius philosophorum.29 He must be enclosed in the vas Hermeticum and heated until the moistness that still clings to him has departed, i.e., the humidum radicale (radical moisture), the prima materia, which is the original chaos and the sea (the unconscious). Some kind of coming to consciousness seems indicated. We know that the synthesis of the four was one of the main preoccupations of alchemy, as was, though to a lesser degree, the synthesis of the seven (metals, for instance). Thus in the same text Hermes says to the Sun:
  . . . I cause to come out to thee the spirits of thy brethren [the planets], O Sun, and I make them for thee a crown the like of which was never seen; and I cause thee and them to be within me, and I will make thy kingdom vigorous.30
  --
  [11] In elucidating the alchemical parallel we should note that the author of the scholia to the Tractatus aureus Hermetis prefaces his account of the union of opposites with the following remark:
  Finally, there will appear in the work that ardently desired blue or cerulean colour, which does not darken or dull the eyes of the beholder by the healing power of its brilliance, as when we see the splendour of the outward sun. Rather does it sharpen and streng then them, nor does he [Mercurius] slay a man with his glance like the basilisk, but by the shedding of his own blood he calls back those who are near to death, and restores to them unimpaired their former life, like the pelican.51
  Mercurius is conceived as spiritual blood,52 on the analogy of the blood of Christ. In Ephesians those who are separated are brought near in the blood of Christ. He makes the two one and has broken down the dividing wall in his flesh. Caro (flesh)53 is a synonym for the prima materia and hence for Mercurius. The one is a new man. He reconciles the two in one body,54 an idea which is figuratively represented in alchemy as the two-headed hermaphrodite. The two have one spirit, in alchemy they have one soul. Further, the lapis is frequently compared to Christ as the lapis angularis (cornerstone).55 As we know, the temple built upon the foundation of the saints inspired in the Shepherd of Hermas a vision of the great building into which human beings, streaming from the four quarters, inserted themselves as living stones, melting into it without seam.56 The Church is built upon the rock that gave Peter his name (Matthew 16 : 18).
  [12] In addition, we learn from the scholia that the circle and the Hermetic vessel are one and the same, with the result that the mandala, which we find so often in the drawings of our patients, corresponds to the vessel of transformation. Consequently, the usual quaternary structure of the mandala57 would coincide with the alchemists quaternio of opposites. Lastly, there is the interesting statement that an Ecclesia spiritualis above all creeds and owing allegiance solely to Christ, the Anthropos, is the real aim of the alchemists endeavours. Whereas the treatise of Hermes is, comparatively speaking, very old, and in place of the Christian Anthropos mystery58 contains a peculiar paraphrase of it, or rather, its antique parallel,59 the scholia cannot be dated earlier than the beginning of the seventeenth century.60 The author seems to have been a Paracelsist physician. Mercurius corresponds to the Holy Ghost as well as to the Anthropos; he is, as Gerhard Dorn says, the true hermaphroditic Adam and Microcosm:
  Our Mercurius is therefore that same [Microcosm], who contains within him the perfections, virtues, and powers of Sol [in the dual sense of sun and gold], and who goes through the streets [vicos] and houses of all the planets, and in his regeneration has obtained the power of Above and Below, wherefore he is to be likened to their marriage, as is evident from the white and the red that are conjoined in him. The sages have affirmed in their wisdom that all creatures are to be brought to one united substance.61

10.37 - The Golden Bridge, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The mantra of Savitri wields a language and expresses a physical mind that already shows how the alchemy will be done or is being done: the transmutation of the ordinary experience into a supra-sensuous or the supra-sensuous embodying itself in the sensuous. The process is still in a state of transition, and as a sample of the process in action and a prefigure or for taste of the achievement, may be recognisable in the famous sonnet of Sri Aurobindo which I quote here in full and conclude.
   The Golden Light

1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  cated in a retort. We have laughed at the claims of the alche-
  mists to be able to manufacture a lapis philosophorum consist-
  --
  16 Hermetic alchemical philosophy from the 14th to the 17th cents, provides a
  wealth of instructive examples. For our purposes, a glimpse into Michael Maier's
  --
  Romans-poemes du XIV siecle. [Also cf. Psychology and alchemy, pars. 315ft.
   Editors.]
  --
  in Kundalini yoga, 28 in Gnosticism, 29 and above all in alchemi-
  cal philosophy, 30 quite apart from the spontaneous fantasy-prod-
  --
  haereses. 30 Cf. Psychology and alchemy.
  7 o
  --
  a childish ramollissement with a tendency to alcohol. After
  31 Cf . the first paper in this volume.

1.03 - On Knowledge of the World., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  The alchemy of Happiness, by Mohammed Al-Ghazzali, the Mohammedan Philosopher, trans. Henry A. Homes (Albany, N.Y.: Munsell, 1873). Transactions of the Albany Institute, vol. VIII.
  The text is in the public domain.

1.03 - Supernatural Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  saviors (see infra, pp. 342-345). (See C. G. Jung, Psychology and alchemy,
  part III, "Religious Ideas in alchemy." (Orig. 1936.) For the retort, see
  par. 338. For Hermes Trismegistus, see par. 173 and index, s.v.

1.03 - THE ORPHAN, THE WIDOW, AND THE MOON, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [13] In the text cited at the end of the last section Dorn continues: Hermes Trismegistus called the stone orphan.66 Orphan as the name of a precious stone is found in Albertus Magnus. The stone was called orphan because of its uniquenessit was never seen elsewhere and it was said to be in the Emperors crown. It was wine-coloured and sometimes shone in the night, but nowadays it does not shine [any more] in the darkness.67 As Albertus Magnus was an authority on alchemy, he may have been the direct source both for Dorn and for Petrus Bonus (see n. 66). Orphan as the name of a gem may therefore mean something like the modern solitairea very apt name for the unique lapis Philosophorum. Apart from Dorn and Petrus Bonus, it seems that this name is found only in the Carmina Heliodori.68 There it refers to the
   (homeless orphan) who is slain at the beginning of the work for purposes of transformation.
  [14] The terms son of the widow and children of the widow appear to be of Manichaean origin. The Manichaeans themselves were called children of the widow.69 The orphan referred to by Hermes must therefore have for his counterpart a vidua (widow) as the prima materia. For this there are synonyms such as mater, matrix, Venus, regina, femina, virgo, puella praegnans, virgin in the centre of the earth,70 Luna,71 meretrix (whore), vetula (old woman), more specifically vetula extenuata (enfeebled, exhausted),72 Mater alchimia, who is dropsical in the lower limbs and paralysed from the knees down,73 and finally virago. All these synonyms allude to the virginal or maternal quality of the prima materia, which exists without a man74 and yet is the matter of all things.75 Above all, the prima materia is the mother of the lapis, the filius philosophorum. Michael Maier76 mentions the treatise of an anonymous author Delphinas, which he dates to some time before 1447.77 He stresses that this author insisted particularly on the mother-son incest. Maier even constructs a genealogical tree showing the origin of the seven metals. At the top of the tree is the lapis. Its father is Gabritius, who in turn was born of Isis and Osiris. After the death of Osiris Isis married their son Gabritius;78 she is identified with Beya the widow marries her son. The widow appears here as the classical figure of the mourning Isis. To this event Maier devotes a special Epithalamium in Honour of the Nuptials of the Mother Beya and Her Son Gabritius.79 But this marriage, which was begun with the expression of great joyfulness, ended in the bitterness of mourning, says Maier, adding the verses:
  Within the flower itself there grows the gnawing canker:
  --
  , the Black One.86 Apuleius stresses the blackness of her robe (palla nigerrima, robe of deepest black),87 and since ancient times she was reputed to possess the elixir of life88 as well as being adept in sundry magical arts.89 She was also called the Old One,90 and she was rated a pupil of Hermes,91 or even his daughter.92 She appears as a teacher of alchemy in the treatise Isis the Prophetess to her Son Horus.93 She is mentioned in the role of a whore in Epiphanius, where she is said to have prostituted herself in Tyre.94 She signifies earth, according to Firmicus Maternus,95 and was equated with Sophia.96 She is
  , thousand-named, the vessel and the matter (
  --
  [15] All these statements apply just as well to the prima materia in its feminine aspect: it is the moon, the mother of all things, the vessel, it consists of opposites, has a thousand names, is an old woman and a whore, as Mater alchimia it is wisdom and teaches wisdom, it contains the elixir of life in potentia and is the mother of the Saviour and of the filius Macrocosmi, it is the earth and the serpent hidden in the earth, the blackness and the dew and the miraculous water which brings together all that is divided. The water is therefore called mother, my mother who is my enemy, but who also gathers together all my divided and scattered limbs.102 The Turba says (Sermo LIX):
  Nevertheless the Philosophers have put to death the woman who slays her husbands, for the body of that woman is full of weapons and poison. Let a grave be dug for that dragon, and let that woman be buried with him, he being chained fast to that woman; and the more he winds and coils himself about her, the more will he be cut to pieces by the female weapons which are fashioned in the body of the woman. And when he sees that he is mingled with the limbs of the woman, he will be certain of death, and will be changed wholly into blood. But when the Philosophers see him changed into blood, they leave him a few days in the sun, until his softness is consumed, and the blood dries, and they find that poison. What then appears, is the hidden wind.103
  --
  [19] The Cabala also speaks of the thalamus (bride chamber) or nuptial canopy beneath which sponsus and sponsa are consecrated, Yesod acting as paranymphus (best man).126 Directly or indirectly the Cabala was assimilated into alchemy. Relationships must have existed between them at a very early date, though it is difficult to trace them in the sources. Late in the sixteenth century we come upon direct quotations from the Zohar, for instance in the treatise De igne et sale by Blasius Vigenerus.127 One passage in this treatise is of especial interest to us as it concerns the mythologem of the coniunctio:
  [The Sefiroth] end in M alchuth or the moon, who is the last to descend and the first to ascend from the elemental world. For the moon is the way to heaven, so much so that the Pythagoreans named her the heavenly earth and the earthly heaven or star,128 because in the elemental world all inferior nature in respect to the heavenly, and the heavenly in respect to the intelligible world, is, as the Zohar says, feminine and passive, and is as the moon to the sun. In the same measure as [the moon] withdraws from the sun, until she is in opposition to him, so does her light increase in relation to us in this lower world, but diminishes on the side that looks upwards. Contrariwise, in her conjunction, when she is totally darkened for us, she is fully illuminated on that side which faces the sun. This should teach us that the more our intellect descends to the things of sense, the more it is turned away from intelligible things, and the reverse likewise.129
  The identification of M alchuth with Luna forms a link with alchemy, and is another example of the process by which the patristic symbolism of sponsus and sponsa had been assimilated much earlier. At the same time, it is a repetition of the way the originally pagan hierosgamos was absorbed into the figurative language of the Church Fathers. But Vigenerus adds something that seems to be lacking in patristic allegory, namely the darkening of the other half of the moon during her opposition. When the moon turns upon us her fullest radiance, her other side is in complete darkness. This strict application of the Sol-Luna allegory might have been an embarrassment to the Church, although the idea of the dying Church does take account, to a certain extent, of the transience of all created things.130 I do not mention this fact in order to criticize the significance of the ecclesiastical Sol-Luna allegory. On the contrary I want to emphasize it, because the moon, standing on the borders of the sublunary world ruled by evil, has a share not only in the world of light but also in the daemonic world of darkness, as our author clearly hints. That is why her changefulness is so significant symbolically: she is duplex and mutable like Mercurius, and is like him a mediator; hence their identification in alchemy.131 Though Mercurius has a bright side concerning whose spirituality alchemy leaves us in no doubt, he also has a dark side, and its roots go deep.
  [20] The quotation from Vigenerus bears no little resemblance to a long passage on the phases of the moon in Augustine.132 Speaking of the unfavourable aspect of the moon, which is her changeability, he paraphrases Ecclesiasticus 27 : 12 with the words: The wise man remaineth stable as the sun, but a fool is changed as the moon,133 and poses the question: Who then is that fool who changeth as the moon, but Adam, in whom all have sinned?134 For Augustine, therefore, the moon is manifestly an ally of corruptible creatures, reflecting their folly and inconstancy. Since, for the men of antiquity and the Middle Ages, comparison with the stars or planets tacitly presupposes astrological causality, the sun causes constancy and wisdom, while the moon is the cause of change and folly (including lunacy).135 Augustine attaches to his remarks about the moon a moral observation concerning the relationship of man to the spiritual sun,136 just as Vigenerus did, who was obviously acquainted with Augustines epistles. He also mentions (Epistola LV, 10) the Church as Luna, and he connects the moon with the wounding by an arrow: Whence it is said: They have made ready their arrows in the quiver, to shoot in the darkness of the moon at the upright of heart.137 It is clear that Augustine did not understand the wounding as the activity of the new moon herself but, in accordance with the principle omne malum ab homine, as the result of mans wickedness. All the same, the addition in obscura luna, for which there is no warrant in the original text, shows how much the new moon is involved. This hint of the admitted dangerousness of the moon is confirmed when Augustine, a few sentences later on, cites Psalm 71 : 7: In his days justice shall flourish, and abundance of peace, until the moon shall be destroyed.138 Instead of the strong interficiatur the Vulgate has the milder auferaturshall be taken away or fail.139 The violent way in which the moon is removed is explained by the interpretation that immediately follows: That is, the abundance of peace shall grow until it consumes all changefulness of mortality. From this it is evident that the moons nature expressly partakes of the changefulness of mortality, which is equivalent to death, and therefore the text continues: For then the last enemy, death, shall be destroyed, and whatever resists us on account of the weakness of the flesh shall be utterly consumed. Here the destruction of the moon is manifestly equivalent to the destruction of death.140 The moon and death significantly reveal their affinity. Death came into the world through original sin and the seductiveness of woman (= moon), and mutability led to corruptibility.141 To eliminate the moon from Creation is therefore as desirable as the elimination of death. This negative assessment of the moon takes full account of her dark side. The dying of the Church is also connected with the mystery of the moons darkness.142 Augustines cautious and perhaps not altogether unconscious disguising of the sinister aspect of the moon would be sufficiently explained by his respect for the Ecclesia-Luna equation.
  [21] All the more ruthlessly, therefore, does alchemy insist on the dangerousness of the new moon. Luna is on the one hand the brilliant whiteness of the full moon, on the other hand she is the blackness of the new moon, and especially the blackness of the eclipse, when the sun is darkened. Indeed, what she does to the sun comes from her own dark nature. The Consilium coniugii143 tells us very clearly what the alchemists thought about Luna:
  The lion, the lower sun,144 grows corrupt through the flesh. [His flesh is weak because he suffers from quartan fever.145] Thus is the lion146 corrupted in his nature through his flesh, which follows the times of the moon,147 and is eclipsed. For the moon is the shadow of the sun, and with corruptible bodies she is consumed, and through her corruption is the lion eclipsed with the help of the moisture of Mercurius,148 yet his eclipse is changed to usefulness and to a better nature, and one more perfect than the first.
  --
  [22] In this psychologem all the implications of the Sol-Luna allegory are carried to their logical conclusion. The daemonic quality which is connected with the dark side of the moon, or with her position midway between heaven and the sublunary world,155 displays its full effect. Sun and moon reveal their antithetical nature, which in the Christian Sol-Luna relationship is so obscured as to be unrecognizable, and the two opposites cancel each other out, their impact resultingin accordance with the laws of energeticsin the birth of a third and new thing, a son who resolves the antagonisms of the parents and is himself a united double nature. The unknown author of the Consilium156 was not conscious of the close connection of his psychologem with the process of transubstantiation, although the last sentence of the text contains clearly enough the motif of teoqualo, the god-eating of the Aztecs.157 This motif is also found in ancient Egypt. The Pyramid text of Unas (Vth dynasty) says: Unas rising as a soul, like a god who liveth upon his fathers and feedeth upon his mothers.158 It should be noted how alchemy put in the place of the Christian sponsus and sponsa an image of totality that on the one hand was material, and on the other was spiritual and corresponded to the Paraclete. In addition, there was a certain trend in the direction of an Ecclesia spiritualis. The alchemical equivalent of the God-Man and the Son of God was Mercurius, who as an hermaphrodite contained in himself both the feminine element, Sapientia and matter, and the masculine, the Holy Ghost and the devil. There are relations in alchemy with the Holy Ghost Movement which flourished in the thirteenth and fourteenth centuries and was chiefly connected with the name of Joachim of Flora (11451202), who expected the imminent coming of the third kingdom, namely that of the Holy Ghost.159
  [23] The alchemists also represented the eclipse as the descent of the sun into the (feminine) Mercurial Fountain,160 or as the disappearance of Gabricus in the body of Beya. Again, the sun in the embrace of the new moon is treacherously slain by the snake-bite (conatu viperino) of the mother-beloved, or pierced by the telum passionis, Cupids arrow.161 These ideas explain the strange picture in Reusners Pandora,162 showing Christ being pierced with a lance by a crowned virgin whose body ends in a serpents tail.163 The oldest reference to the mermaid in alchemy is a quotation from Hermes in Olympiodorus: The virginal earth is found in the tail of the virgin.164 On the analogy of the wounded Christ, Adam is shown in the Codex Ashburnham pierced in the side by an arrow.165
  [24] This motif of wounding is taken up by Honorius of Autun in his commentary on the Song of Songs.166 Thou hast wounded my heart, my sister, my spouse; thou hast wounded my heart with one of thy eyes, and with one hair of thy neck (DV).167 The sponsa says (1 : 4): I am black, but comely, and (1 : 5) Look not upon me because I am black, because the sun hath scorched me. This allusion to the nigredo was not missed by the alchemists.168 But there is another and more dangerous reference to the bride in 6 : 4f.: Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners. Turn away thine eyes from me, for they have overcome me . . . 10: Who is this that looketh forth as the rising dawn [quasi aurora consurgens],169 fair as the moon, bright as the sun, terrible as an army with banners?170 The bride is not only lovely and innocent, but witch-like and terrible, like the side of Selene that is related to Hecate. Like her, Luna is all-seeing, an all-knowing eye.171 Like Hecate she sends madness, epilepsy, and other sicknesses. Her special field is love magic, and magic in general, in which the new moon, the full moon, and the moons darkness play a great part. The animals assigned to herstag, lion, and cock 172are also symbols of her male partner in alchemy. As the chthonic Persephone her animals, according to Pythagoras, are dogs,173 i.e., the planets. In alchemy Luna herself appears as the Armenian bitch.174 The sinister side of the moon plays a considerable role in classical tradition.
  [25] The sponsa is the dark new moonin Christian interpretation the Church in the nuptial embrace 175and this union is at the same time a wounding of the sponsus, Sol or Christ. Honorius comments on Thou hast wounded my heart as follows:
  --
  [27] The motif of wounding in alchemy goes back to Zosimos (3rd cent.) and his visions of a sacrificial drama.180 The motif does not occur in such complete form again. One next meets it in the Turba: The dew is joined to him who is wounded and given over to death.181 The dew comes from the moon, and he who is wounded is the sun.182 In the treatise of Philaletha, Introitus apertus ad occlusum Regis palatium,183 the wounding is caused by the bite of the rabid Corascene dog,184 in consequence of which the hermaphrodite child suffered from hydrophobia.185 Dorn, in his De tenebris contra naturam, associates the motif of wounding and the poisonous snake-bite with Genesis 3: For the sickness introduced into nature by the serpent, and the deadly wound she inflicted, a remedy is to be sought.186 Accordingly it is the task of alchemy to root out the original sin, and this is accomplished with the aid of the balsamum vitae (balsam of life), which is a true mixture of the natural heat with its radical moisture. The life of the world is the light of nature and the celestial sulphur,187 whose substance is the aetheric moisture and heat of the firmament, like to the sun and moon.188 The conjunction of the moist (= moon) and the hot (= sun) thus produces the balsam, which is the original and incorrupt life of the world. Genesis 3 : 15, he shall bruise your head, and you shall bruise his heel (RSV), was generally taken as a prefiguration of the Redeemer. But since Christ was free from the stain of sin the wiles of the serpent could not touch him, though of course mankind was poisoned. Whereas the Christian belief is that man is freed from sin by the redemptory act of Christ, the alchemist was evidently of the opinion that the restitution to the likeness of original and incorrupt nature had still to be accomplished by the art, and this can only mean that Christs work of redemption was regarded as incomplete. In view of the wickednesses which the Prince of this world,189 undeterred, goes on perpetrating as liberally as before, one cannot withhold all sympathy from such an opinion. For an alchemist who professed allegiance to the Ecclesia spiritualis it was naturally of supreme importance to make himself an unspotted vessel of the Paraclete and thus to realize the idea Christ on a plane far transcending a mere imitation of him. It is tragic to see how this tremendous thought got bogged down again and again in the welter of human folly. A shattering example of this is afforded not only by the history of the Church, but above all by alchemy itself, which richly merited its own condemnationin ironical fulfilment of the dictum In sterquiliniis invenitur (it is found in cesspools). Agrippa von Nettesheim was not far wrong when he opined that Chymists are of all men the most perverse.190
  [28] In his Mysterium Lunae, an extremely valuable study for the history of alchemical symbolism, Rahner191 mentions that the waxing and waning of the bride (Luna, Ecclesia) is based on the kenosis192 of the bridegroom, in accordance with the words of St. Ambrose:193
  Luna is diminished that she may fill the elements. Therefore is this a great mystery. To her it was given by him who confers grace upon all things. He emptied her that he might fill her, as he also emptied himself that he might fill all things. He emptied himself that he might come down to us. He came down to us that he might rise again for all. . . . Thus has Luna proclaimed the mystery of Christ.194
  --
  [30] St. Ambroses reference to the kenosis makes the changing of the moon causally dependent on the transformation of the bridegroom. The darkening of Luna then depends on the sponsus, Sol, and here the alchemists could refer to the darkening of the beloveds countenance in Song of Songs 1 : 45. The sun, too, is equipped with darts and arrows. Indeed, the secret poisoning that otherwise emanates from the coldness and moisture of the moon is occasionally attributed to the cold dragon, who contains a volatile fiery spirit and spits flames. Thus in Emblem L of the Scrutinium198 he is given a masculine role: he wraps the woman in the grave in a deadly embrace. The same thought occurs again in Emblem V, where a toad is laid on the breast of the woman so that she, suckling it, may die as it grows.199 The toad is a cold and damp animal like the dragon. It empties the woman as though the moon were pouring herself into the sun.200

1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  There is an old alchemical aphorism, " Man is peace, and
  Woman is Power". This concept is borne out in the

1.03 - The Tale of the Alchemist Who Sold His Soul, #The Castle of Crossed Destinies, #Italo Calvino, #Fiction
  object:1.03 - The Tale of the alchemist Who Sold His Soul
  class:chapter
  --
  The Tale of the alchemist Who Sold His Soul
  The emotion aroused by this story had not yet died away when another of our companions indicated that he wanted to tell his own. One episode, especially, in the knight's tale seemed to have attracted his attention, or, rather, it was one of the random pairings of cards in the second row: the Ace of Cups, placed beside The Popess. To suggest how he felt personally involved in that juxtaposition, he pushed up to the right of those two cards the figure of the King of Cups (which could have passed for a very youthful and-to tell the truth-exaggeratedly flattering portrait of him) and, on the left, continuing in a horizontal line, an Eight of Clubs.
  --
  The most probable hypothesis that occurred to me was that the card stood for the Fountain of Life, the supreme goal of the alchemist's search, and that our companion was, in fact, one of those scholars who scrutinize alembics and crucibles (like the complicated vessel that his royally clad figure held in its hand), trying to wrest from Nature her secrets, and especially that of the transformation of metals.
  We could believe that, from his earliest youth (this was the meaning of the portrait with adolescent features, which could at the same time allude also to the elixir of long life) he had had no other passion (the fountain remained nevertheless an amorous symbol) save the manipulation of the elements, and for years he had waited to see the yellow king of the mineral world precipitate in the depths of his cauldron. And in this quest he had finally sought the counsel and aid of those women sometimes encountered in forests, experts in philters and magic potions, devoted to the arts of witchcraft and foretelling the future (like the woman he indicated, with superstitious reverence, as The Popess).
  --
  It would hardly have been surprising if our alchemist had got a swelled head, expecting any day an extraordinary change in the course of his life. This event must have been indicated in the following card, which was the enigmatic First Arcanum, sometimes known as The Juggler, in which some see a charlatan or magician performing his tricks.
  So, then, our hero, raising his eyes from his desk, had seen a magician seated before him, as he handled his alembics and his retorts.
  --
  So Mephistopheles had then answered, "Your soul!": an idea that can be represented only with the figure of Psyche, the young girl who illuminates the shadows with her light, as she is contemplated in The Star. The Five of Cups which was then shown us could be read as the alchemistic secret the Devil revealed to Faust, or as a toast to seal their bargain, or as the bells which, with their strokes, put the infernal visitor to flight. But we could also interpret the card as a discourse upon the soul and upon the body as the soul's vessel. (One of the five cups was painted horizontally, as if it were empty.)
  "My soul?" our Faust may have answered. "And what if I had no soul?"
  --
  Now there was still The Wheel of Fortune to interpret, one of the most complicated images in the whole tarot game. It could mean simply that fortune had turned in Faust's direction, but this explanation seemed too obvious for the alchemist's narrative style, always elliptical and allusive. On the other hand, it was legitimate to suppose that our doctor, having got possession of the diabolical secret, conceived a monstrous plan: to change into gold all that was changeable. The wheel of the Tenth Arcanum would then literally mean the toiling gears of the Great Gold Mill, the gigantic mechanism which would raise up the Metropolis of Precious Metal; and the human forms of various ages seen pushing the wheel or rotating with it were there to indicate the crowds of men who eagerly lent a hand to the project and dedicated the years of their lives to turning those wheels day and night. This interpretation failed to take into account all the details of the miniature (for example, the animalesque ears and tails that adorned some of the revolving human figures), but it was a basis for interpreting the following cards of cups and coins as the Kingdom of Abundance in which the City of Gold's inhabitants wallowed. (The rows of yellow circles perhaps evoked the gleaming domes of golden skyscrapers that flanked the streets of the Metropolis.)
  But when would the established price be collected by the Cloven Contracting Party? The story's two final cards were already on the table, placed there by the first narrator: the Two of Swords and Temperance. At the gates of the City of Gold armed guards blocked the way to anyone who wished to enter, to prevent access to the Cloven-hooved Collector, no matter in what guise he might turn up. And even if a simple maiden, like the one in the last card, were to approach, the guards made her halt.

1.04 - ALCHEMY AND MANICHAEISM, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  object:1.04 - alcHEMY AND MANICHAEISM
  author class:Carl Jung
  --
   (Cubricus); later he changed it to Manes, a Babylonian word meaning vessel.201 As a four-year-old boy he was sold as a slave to a rich widow. She came to love him, and later adopted him and made him her heir. Together with her wealth he inherited the serpents poison of his doctrine the four books of Scythianos, the original master of his adoptive father Terebinthos, named Budda.202 Of this Scythianos there is a legendary biography which equates him with Simon Magus;203 like him, he is said to have come to Jerusalem at the time of the apostles. He propounded a dualistic doctrine which, according to Epiphanius,204 was concerned with pairs of opposites: white and black, yellow and green, moist and dry, heaven and earth, night and day, soul and body, good and evil, right and wrong. From these books Mani concocted his pernicious heresy which poisoned the nations. Cubricus is very like the alchemical Kybrius,205 Gabricus,206 Kibrich,207 Kybrich, Kibric,208 Kybrig, Kebrick,209 Alkibric,210 Kibrit,211 Kibrith,212 Gabricius, Gabrius,213 Thabritius, Thabritis,214 and so on.215 The Arabic word kibrit means sulphur.
  [32] In the Aurora consurgens sulphur nigrum stands side by side with vetula, the first being a synonym for spirit and the second for soul. Together they form a pair roughly comparable to the devil and his grandmo ther. This relationship also occurs in Rosencreutzs Chymical Wedding,216 where a black king sits beside a veiled old woman. The black sulphur is a pejorative name for the active, masculine substance of Mercurius and points to its dark, saturnine nature, which is evil.217 This is the wicked Moorish king of the Chymical Wedding, who makes the kings daughter his concubine (meretrix), the Ethiopian of other treatises,218 analogous to the Egyptian in the Passio Perpetuae,219 who from the Christian point of view is the devil. He is the activated darkness of matter, the umbra Solis (shadow of the sun), which represents the virginal-maternal prima materia. When the doctrine of the Increatum220 began to play a role in alchemy during the sixteenth century, it gave rise to a dualism which might be compared with the Manichaean teaching.221
  [33] In the Manichaean system matter (hyle) is personified by the dark, fluid, human body of the evil principle. As St. Augustine says, the substance of evil had its own hideous and formless bulk, either gross which they called earth, or thin and tenuous like the air; for they imagine it to be some malignant mind creeping over the earth.222 The Manichaean doctrine of the Anthropos shares the dual form of its Christ figure with alchemy, in so far as the latter also has a dualistic redeemer: Christ as saviour of man (Microcosm), and the lapis Philosophorum as saviour of the Macrocosm. The doctrine presupposes on the one hand a Christ incapable of suffering (impatibilis), who takes care of souls, and on the other hand a Christ capable of suffering (patibilis),223 whose role is something like that of a spiritus vegetativus, or of Mercurius.224 This spirit is imprisoned in the body of the princes of darkness and is freed as follows by angelic beings who dwell in the sun and moon: assuming alternately male and female form they excite the desires of the wicked and cause them to break out in a sweat of fear, which falls upon the earth and fertilizes the vegetation.225 In this manner the heavenly light-material is freed from the dark bodies and passes into plant form.226
  [34] The inflammation by desire has its analogy in the alchemists gradual warming of the substances that contain the arcanum. Here the symbol of the sweat-bath plays an important role, as the illustrations show.227 Just as for the Manichaeans the sweat of the archons signified rain,228 so for the alchemists sweat meant dew.229 In this connection we should also mention the strange legend reported in the Acta Archelai, concerning the apparatus which the son of the living Father invented to save human souls. He constructed a great wheel with twelve buckets which, as they revolved, scooped up the souls from the deep and deposited them on the moon-ship.230 In alchemy the rota is the symbol of the opus circulatorium. Like the alchemists, the Manichaeans had a virago, the male virgin Joel,231 who gave Eve a certain amount of the light-substance.232 The role she plays in regard to the princes of darkness corresponds to that of Mercurius duplex, who like her sets free the secret hidden in matter, the light above all lights, the filius philosophorum. I would not venture to decide how much in these parallels is to be ascribed directly to Manichaean tradition, how much to indirect influence, and how much to spontaneous revival.
  [35] Our starting-point for these remarks was the designation of the lapis as orphan, which Dorn mentions apparently out of the blue when discussing the union of opposites. The material we have adduced shows what an archetypal drama of death and rebirth lies hidden in the coniunctio, and what immemorial human emotions clash together in this problem. It is the moral task of alchemy to bring the feminine, maternal background of the masculine psyche, seething with passions, into harmony with the principle of the spirittruly a labour of Hercules! In Dorns words:
  Learn therefore, O Mind, to practise sympathetic love in regard to thine own body, by restraining its vain appetites, that it may be apt with thee in all things. To this end I shall labour, that it may drink with thee from the fountain of strength,233 and, when the two are made one, that ye find peace in their union. Draw nigh, O Body, to this fountain, that with thy Mind thou mayest drink to satiety and hereafter thirst no more after vanities. O wondrous efficacy of this fount, which maketh one of two, and peace between enemies! The fount of love can make mind out of spirit and soul, but this maketh one man of mind and body.234

1.04 - BOOK THE FOURTH, #Metamorphoses, #Ovid, #Poetry
  The Story of alcithoe and her Sisters
  Yet still alcithoe perverse remains,
  And Bacchus still, and all his rites, disdains.
  --
  And beg alcithoe her turn to take.
  I will (she said) and please you, if I can.

1.04 - Descent into Future Hell, #The Red Book Liber Novus, #unset, #Zen
  Panapolis, a natural philosopher and alchemist of the third century. Jung noted: "What I sacrifice is my egotistical claim, and by doing this I give up myself Every sacrifice is therefore, to a greater or lesser degree, a self-sacrifice" (CW II, 397). Cf also the Katha Upanishad, ch. 2, verse
  19. Jung cited the next two verses of the Katha Upanishad on the nature of the self in 1921 (CW

1.04 - On Knowledge of the Future World., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  The alchemy of Happiness, by Mohammed Al-Ghazzali, the Mohammedan Philosopher, trans. Henry A. Homes (Albany, N.Y.: Munsell, 1873). Transactions of the Albany Institute, vol. VIII.
  The text is in the public domain.

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  Christ, the second fruit of the tree of knowledge). The medieval alchemists tended to adopt a gnostic
  interpretation of the Edenic story, for this reason, as Jung states:
  --
  apprehension of this idea that led medieval alchemy to treat the serpent as the arcane substance that
  transformed itself inside the tree, and to regard the serpent as the trees life.454

1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The alchemical conception of the universal Mercury was that of a flowing, shifting, and unstable principle, ever changing. This may account for the baboon or monkey ever in attendance upon Thoth, for the monkey is restless, ever moving, and never still, typifying the human Ruach, which must be quieted. The Norwegian Odin - the infinite wanderer, would possibly be attri buted here for precisely this reason. He is the spirit of life who, according to the legends, does not create the world himself, but only plans and arranges it. All knowledge issues from him, and he too is the inventor of poetry and the Norse runes.
  Its magical weapon is the Caduceus wand, which has particular reference to the phenomenon of Kundalini arising in the course of Yoga practices, particularly
  --
  We have, therefore, , the alchemical symbol of Sulphur, a fiery energetic principle, the Hindu Gunam of Rajas, the quality of energy and volition. On the arms of his throne are carved two ram's heads, showing that this attri bution is harmonious.
  V-V
  --
  Serpent and the Lion are of particular importance in the study of alchemical literature. In modern psycho-analytic theory, the Serpent is lucidly recognized as a symbol both of the phallus and the abstract concept of Wisdom.
   i-Y
  --
  Its magical formula is Regeneration through Putrefac- tion. The alchemists of old used this formula mainly. The first common matter of their operations was base, and had to pass through several stages of corruptions or putrefac- tion (or chemical change, as it would be styled to-day), when it was called the black dragon - but from this putrid stage, the pure gold was derived.
  Another application of the same formula applies to that psychological state of which all mystics speak, viz. : the

1.04 - The Self, #Aion, #Carl Jung, #Psychology
  C. my "Psychology of the Child Archetype"; also Psychology and alchemy,
  index, s.v. "Alius Philosophorum," "child," "hermaphrodite."
  --
  10 Cf. Psychology and alchemy, Part II, ch. 3. 11 [Cf. infra, par. 340.]
  32

1.04 - What Arjuna Saw - the Dark Side of the Force, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  n the spiritual alchemist experimenting in his labora-
  tory to realize his own transformation;

1.05 - Adam Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Holy Guardian Angel. It is the alchemical marriage, the mystical nuptials of the heavenly Bride and Groom. This union makes the Virgin a pregnant Mother (Aimah, who is
  Binah), and with her the Father eventually unites himself- and both, thereby, become absorbed into the Crown.

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
  3 For "city" cf. Psychology and alchemy, pp. 104s.
  4 'H paaiXela rov 6eov ivrbs vfiwv toriv (The kingdom of God is within you [or
  --
  developed in the course of the Middle Ages into the alchemical
  conjunction of opposites, or "chymical wedding," thus giving
  --
  22 Psychology and alchemy, pars. 323ft.
  40
  --
  77 Cf. Psychology and alchemy, pars. 323ft., and "The Relations between the Ego
  and the Unconscious," pars. 398ft.
  --
  80 Psychology and alchemy, par. 334, and "The Psychology of the Transference,"
  pars. 457ft. 81 Basilides lived in the 2nd cent.
  --
  84 Ibid., VII, 22, 15 (II, p. 70). The eagle has the same significance in alchemy.
  64
  --
  (Berthelot, alch. grecs, III, li, 8: dva8pap. eirl rb yivos rb adv.
  86 1 must say a word here about the horos doctrine of the Valentinians in
  --
  matter subsequently assumed in alchemy and- later on- in
  natural science. From a psychological point of view it is par-
  --
  fish symbol, so it seemed to the alchemists that their parallel
  with the stone served to illuminate and deepen the meaning of
  --
  93 Cf. Psychology and alchemy, pars. 52ft., 122ft., and "A Study in the Process of
  Individuation," pars. 542, 550, 58 if.
  --
  one that faced the alchemists: Is the self a symbol of Christ, or
  is Christ a symbol of the self?
  --
  Christ. As I have said, there is among certain of the alchemists,
  too, a tendency to give the lapis priority over Christ. Since I

1.05 - On the Love of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being hidden within and felt only in its rare influences is able to come forward and illumine the rest and take up the lead of the sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, -- for it prefers rather a purifying suffering and sorrow to degrading satisfactions, -- on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal.
     But the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. It is the divine Love that it seeks most, it is the love of the Divine that is its spur, its goal, its star of Truth shining over the luminous cave of the nascent or the still obscure cradle of the new-born godhead within us. In the first long stage of its growth and immature existence it has leaned on earthly love, affection, tenderness, goodwill, compassion, benevolence, on all beauty and gentleness and fineness and light and strength and courage, on all that can help to refine and purify the grossness and commonness of human nature; but it knows how mixed are these human movements at their best and at their worst how fallen and stamped with the mark of ego and self-deceptive sentimental falsehood and the lower self profiting by the imitation of a soul movement. At once, emerging, it is ready and eager to break all the old ties and imperfect emotional activities and replace them by a greater spiritual Truth of love and oneness. It may still admit the human forms and movements, but on condition that they are turned towards the One alone. It accepts only the ties that are helpful, the heart's reverence for the Guru, the union of the God-seekers, a spiritual compassion for the ignorant human and animal world and its peoples, the joy and happiness and satisfaction of beauty that comes from the perception of the Divine everywhere. It plunges the nature inward towards its meeting with the immanent Divine in the heart's secret centre and, while that call is there, no reproach of egoism, no mere outward summons of altruism or duty or philanthropy or service will deceive or divert it from its sacred longing and its obedience to the attraction of the Divinity within it. It lifts the being towards a transcendent Ecstasy and is ready to shed all the downward pull of the world from its wings in its uprising to reach the One Highest; but it calls down also this transcendent Love and Beatitude to deliver and transform this world of hatred and strife and division and darkness and jarring Ignorance. It opens to a universal Divine Love, a vast compassion, an intense and immense will for the good of all, for the embrace of the World-Mother enveloping or gathering to her her children, the divine Passion that has plunged into the night for the redemption of the world from the universal Ignorance. It is not attracted or misled by mental imitations or any vital misuse of these great deep-seated Truths of existence; it exposes them with its detecting search-ray and calls down the entire truth of divine Love to heal these malformations, to deliver mental, vital, physical love from their insufficiencies or their perversions and reveal to them their abounding share of the intimacy and the oneness and the ascending ecstasy and the descending rapture.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  consequence of the analysis of alchemy, which Jung made his lifes work. alchemy considered most
  generally as the precursor of modern chemistry was in fact a twenty-centuries-long endeavour to
  understand the transformations of matter. The alchemical matter, however, was not the matter of
  modern science logically enough, as the ancient alchemists practiced in the absence of the presumptions
  and tools of modern science. It was a substance more like Tao to that which produced or constituted the
  --
  internal transformations in the alchemical psyche, making it ever-more akin to the Philosophers stone:
  making it something that could turn base matter into spiritual gold making it something that had, in
  addition, the eternal, durable, and indestructible nature of stone. As the alchemical endeavour progressed,
  through the Christian era, the stone became increasingly assimilated to Christ the cornerstone
  --
  The late-stage alchemists posited that a personality that had completely assimilated the spirit of the
  unknown was equivalent to Christ. Jung translated their image-laden mythological language into
  --
  5.3.2. The alchemical Procedure and the Philosophers Stone
  5.3.2.1. Introductory Note
  --
  The western alchemists followed the scenario, known already in the Hellenistic period, of the four
  phases of the process of transmutation: that is, of the procurement of the Philosophers Stone. The first
  --
  abyssus.574 Certain texts emphasize the synchronism between the opus alchymicum and the intimate
  experience of the adept. Things are rendered perfect by their similars and that is why the operator must
  --
  the alchemists, they both are to be found everywhere, and under all forms; and they are designated by
  hundreds of terms. To cite only a text of 1526, the Stone is familiar to all men, both young and old; it is
  --
  the Arabic alchemists who imparted therapeutic virtues to the Stone, and it is through the intermediary
  of Arabic alchemy that the concept of the Elixir vitae arrived in the West.578 Roger Bacon speaks of a
  medicine which makes the impurities and all the corruptions of the most base metal disappear, and
  --
  As regards the process for the transmutation of metals into gold, attested already in Chinese alchemy,
  it accelerates the temporal rhythm and thus contri butes to the work of nature. As is written in the Summa
  Perfectionis, an alchemical work of the sixteenth century, what Nature cannot perfect in a vast space of
  time we can achieve in a short space of time by our art. The same idea is expounded by Ben Jonson in
  his play The alchemist (Act 2, Scene 2). The alchemist affirms that lead and other metals . . . would be
  312
  --
  The principles of traditional alchemy that is, the growth of minerals, the transmutation of metals,
  the Elixir, and the obligation to secrecy were not contested in the period of the Renaissance and the
  Reformation.581 However, the horizon of medieval alchemy was modified under the impact of
  Neoplatonism and Hermeticism. The certitude that alchemy can second the work of Nature received a
  christological significance. The alchemists now affirmed that just as Christ had redeemed humanity by
  his death and resurrection, so the opus alchymicum could assure the redemption of Nature. Heinrich
  Khunrath, a celebrated Hermeticist of the sixteenth century, identified the Philosophers Stone with
  --
  man that is, to the microcosm. The conviction that the opus alchymicum could save both man and
  Nature prolonged the nostalgia for a radical renovatio, a nostalgia which had haunted western
  --
  Carl Jung devoted a tremendous amount of attention to the writings of the alchemists, in the latter part of
  his life. These efforts merely added fuel to the fire of those who had branded him eccentric, because of his
  --
  predisposed to the claims of psychoanalytic thought, stated, I cant see that all [Jungs] tomes on alchemy
  added one bit to the weight of his psychoanalytic insight.583
  --
  and by diligent investigation into alchemical symbolism. This cross-cultural and multidisciplinary approach
  to the problem of value seems at least empirical, if not experimental and remains eminently reasonable,
  --
  Jungs ideas particularly his alchemical ideas have been inappropriately, unfairly and dangerously
  ignored. They have been ignored because his students were outside the academic mainstream (and
  --
  Jung essentially discovered, in the course of his analysis of alchemy, the nature of the general human
  pattern of adaptation, and the characteristic expression of that pattern, in fantasy, and affect. Specific
  --
  Franz who provided a cogent summary of Jungs complex alchemical ideas states:
  If you read the history of the development of chemistry and particularly of physics, you will see that
  --
  In sterquiliniis invenitur in filth it will be found. This is perhaps the prime alchemical dictum.
  What you need most is always to be found where you least wish to look. This is really a matter of
  --
  second alchemical. In the first case man attri butes the need of redemption to himself and leaves the work of
  redemption... to the autonomous divine figure; in the latter case man takes upon himself the redeeming
  --
  conferred upon its bearer immortal life, spiritual peace and good health. The alchemical procedure
  stretched some twenty centuries, in the west, coming to an end with Newton; it had an equally lengthy and
  --
  It is impossible to understand the essence of alchemical thought or its relevance for modern
  psychology without entering into the categorical system of the alchemist. The stuff with which the
   alchemist worked, although bearing the same name, was only vaguely akin to our modern matter. There are
  many ways to cut the world up, and they are not necessarily commensurate. Much of what the alchemist
  considered thing we would not think of as characteristic of the objective world; furthermore, what he
  --
  the end towards which activity is currently devoted. The ends pursued by the alchemist were by no means
  identical to those considered worthwhile today. In large part, they were much more comprehensive (the
  --
  redemption of corrupt matter). Insofar as the alchemical procedure was psychological that is, driven
  by apprehension of an ideal state the categories it produced were evaluative. Phenomena that emerge in
  --
  those employed in the alchemical procedure include evaluative appraisal, even when they consist of terms
  such as matter or gold, that appear familiar to us.
  --
  examining the matter of the alchemist, and by comparing it to what we think of as matter.
   alchemical matter was the stuff of which experience was made and more: the stuff of which the
  --
  The primal element of alchemy was something embedded or implicit in the world: something often
  hidden, that could emerge unexpectedly. This unexpected emergence can be regarded as the capacity of
  --
  The alchemists regarded the transcendent capacity of the object that is, the capacity of the familiar
  and explored in one context to become the unfamiliar and unexplored in another as a spirit, embedded
  in matter. Jung cites Basilius Valentinus, an ancient alchemical authority:
   the earth as material is not a dead body, but is inhabited by a spirit that is its life and soul. All
  --
  of all the substances necessary to the alchemical process or arising therefrom.596
  The spirit that inhabits the earth was Mercurius, the shape-shifter (the reflected image of God in
  matter,597 from the alchemical viewpoint) who both guided the alchemical process and was released by
  the activities of the alchemist. Mercurius was the spirit that made the matter investigated by the adept
  interesting, compelling and interest is a spirit that moves from place to place, as knowledge changes
  --
  teasing goblin who drove the alchemists to despair and had many of his attri butes in common with the
  devil. For instance he is dragon, lion, eagle, raven to mention only the most important of them. In the
  --
  philosophorum. The spiritus mercurialis is the alchemists guide (Hermes Psychopompos), and their
  tempter: he is their good luck and their ruin.599
  The alchemists conflated what we would think of as matter with what we might regard as the
  unknown. This is hardly surprising, since matter was the unknown to the pre-scientific mind (and is
  --
  accurately presented what is an iron block not, for man? The pre-experimental mind of the alchemist,
  pondering the nature of the prima materia the fundamental constituent element of experience easily
  --
  into subjective being and the world. The alchemical base matter of the world was, therefore, the stuff of
  which determinate experience (subject and object) was made; was something, in addition, capable of
  --
  characteristic presumptions of the alchemist Michael Maier:
  The sun, by its many millions of revolutions, spins the gold into the earth. Little by little the sun has
  --
  exterior obstacles to the execution of her designs, wrote a Western alchemist, Nature would always
  complete what she wished to produce.... That is why we have to look upon the births of imperfect metals
  --
  The alchemist viewed himself as midwife to Nature as bringing to fruition what Nature endeavoured
  slowly to produce and therefore as aid to a transformation aimed at producing something ideal. Gold is
  --
  of the part assumed by the alchemist as the brotherly savior of Nature. He assists Nature to fulfil her
  final goal, to attain her ideal, which is the perfection of its progeny be it mineral, animal or human
  --
  The alchemists lived in a world that had theoretically been redeemed, by the sacrifice of Christ at
  least from the Christian perspective. But they did not feel redeemed were not satisfied with the present
  --
  extract from the unknown new and useful tools). The alchemists assumed, implicitly, that further
  exploration might bring redemptive knowledge. This search was driven by their admission of the
  unbearable present by their identification with a still-fallen world. The alchemists believed that the
  desirable transmutation of matter could be brought about by the release of Mercurius from matter. This
  --
  In participating in this process, the alchemists identified with the exploratory hero, and turned
  themselves unconsciously (that is, in procedure, if not always in representation) into that which
  redeems. This identification was complicated by the fact that the alchemist also considered himself as
  partaking of the state of matter as belonging in the state necessitating redemption. This basically meant
  that the alchemist viewed himself, at least in part, as in the same category as matter (as well as being that
  which could become gold, and which could aid in that transformation). For the pre-experimental mind,
  --
  correct state of mind. This idea was taken to its logical conclusion during the alchemical procedure which
  had as its fantastical end-state or desired future the most profound and far-reaching notion of
  --
  the alchemist and the relation of the alchemical procedure to his own being was further streng thened by
  323
  --
  meant that alchemy became increasingly rife with (primarily imagistic) speculation regarding the nature of
  perfection, as it developed over the centuries.
  --
  Something very similar happened in the case of alchemy, at least in the West: as the procedure continued,
  through the Christian era, the lapis was increasingly identified with Christ. There is no reason to presume
  that this came as anything but a surprise to the alchemists themselves. We are in for a shock at least as
  great.
  --
  nature, in small things and great. In the great case of alchemy which ambitiously desired to redeem the
  fallen material world the alchemist himself had to become great. Thus the alchemical literature might be
  regarded, in part, as one long meditation, on the nature of the ideal man.
  --
  Europe). The alchemists were the first to risk this attri bution, or something similar to it; but they still
  studied matter in the absence of explicit empirical methodology. Jung states:
  --
  between esse in re and esse in intellectu solo. The way out lay in metaphysics. The alchemist was
  therefore compelled to formulate his quasichemical facts metaphysically too.606
  --
  [The alchemists]... believed that they were studying the unknown phenomenon of matter... and they
  just observed what came up and interpreted that, somehow, but without any specific plan. There would
  --
  Therefore one could say that in alchemy, projections were made [hypotheses were generated] most
  naively and unprogrammatically, and completely uncorrected.
  Imagine an old alchemists situation. A man in a certain village would build an isolated hut and cook
  things which caused explosions. Quite naturally, everyone calls him a witch doctor! One day someone
  comes and says he has found a queer piece of metal and would the alchemist be interested in buying it?
  The alchemist does not know the value of the metal, but gives the man some money at a guess. He then
  puts what has been brought him in his stove and mixes it with sulphur, or something similar, to see what
  --
  liquids. The alchemists therefore wrote about it in the naive form which I am now describing and did not
  notice that that was not natural science but contained a lot of projection, if looked at from a modern
  --
  Thus there exists in alchemy an astonishing amount of material from the unconscious, produced in a
  situation where the conscious mind did not follow a definite program, but only searched.607
  --
  value contained in those experiences. alchemical preoccupation with matter arose as a consequence of this
  lost value asserting itself, so to speak, in the attraction of the accumulated rejected and unknown in the
  --
  Observing what he did not understand, the alchemist had recourse only to speculation, which he used to
  interpret that unknown. These speculations look like fantasies to the modern mind like the fantasies of the
  --
  complex psychology. [The alchemical approach]... is so patently a spiritual and moral attitude that one
  cannot doubt its psychological nature. To our way of thinking, this immediately sets up a dividing wall
  --
  forth equally mysterious new substances. In this profound darkness the alchemists fantasy had free play
  and could playfully combine the most inconceivable things. It could act without restraint and, in so
  --
  The alchemist thought in a medieval fashion or pre-medieval using archaic preconceptions and
  ideas. Analysis of that thought, projected upon matter (just as we interpret matter in the light of our
  --
  the workings of mind). The entire corpus of alchemy contains seventeen hundred years of fantasy,
  regarding the nature of (moral) transformation, assumed to take place in matter, (a category that included
  --
  saying solve et coagula [dissolve and reconstitute], the alchemist saw the essence of his art in
  separation and analysis on the one hand and synthesis and consolidation on the other. For him there was
  --
  The alchemists began their work, their opus, by determining to face the unknown, locked away in the
  material world, in the pursuit of an ideal. Their ideal was symbolized by the lapis philosophorum, which
  --
  who tried their hand at alchemy, purely for its potential economic benefit, just as their are many today, who
  pursue their occupation solely for material gain. (Even this is a form of desire for redemption, however
  --
  the fact that no alchemist every reached his goal. Jung states:
  In view of the fact that... a miracle never did occur in the retort, despite repeated assertions that
  --
  In order to answer this difficult question one must bear in mind that the alchemists, guided by their
  keenness for research, were in fact on a hopeful path since the fruit that alchemy bore after centuries of
  endeavor was chemistry and its staggering discoveries. The emotional dynamism of alchemy is largely
  explained by a premonition of these then unheard-of-possibilities. However barren of useful or even
  --
  wisdom. Otherwise it would be impossible to explain why the alchemists did not turn away in disgust
  from their almost invariably futile projects.610
  The alchemical fantasy provided (and still provides) the motive power for the empirical endeavor, just
  as the dream of Judeo-Christianity laid the groundwork for the civilization of the west. In this manner,
  --
  innumerable alchemical manuscripts, ignored until 1940, have recently been meticulously analyzed by
  Betty Jo Teeter Dobbs in her book The Foundations of Newtons alchemy (1975). Dobbs affirms that
  Newton experimented in his laboratory with the operations described in the immense alchemical
  literature, probing the latter as it has never been probed before or since (p. 88). With the aid of
  --
  Transmutation. According to Dobbs, Newtons alchemical thoughts were so securely established that
  he never came to deny their general validity, and in a sense the whole of his career after 1675 may be
  seen as one long attempt to integrate alchemy and the mechanical philosophy (Foundations, p. 230).
  After the publication of the Principia, opponents declared that Newtons forces were in reality
  --
  Comenius, J. V. Andreae, Fludd, and Newton saw in alchemy the model for a no less ambitious
  enterprise: the perfection of man by a new method of knowledge. In their perspective, such a method
  --
  The alchemist was an unredeemed, suffering man, in search of an inexpressible ideal. He formulated
  that ideal, and its process of generation, using terms that referred to the physical world, at least from the
  modern perspective. However, the alchemist made no clear distinction between psychological and
  objective. His search for the ideal was therefore as much psychological as chemical (more, actually, since
  he worked in the absence even of the basic tools of modern science). The alchemist posited that the answer
  lay outside the Church, in the unknown. Exploration of the unknown and forbidden meant generation of
  --
  perfection. So broadly speaking the alchemist wanted to transform every subordinate element in the
  category matter (the unknown, fallen, corrupt world, including man as material being) into the category
  --
  integrally involved in the transformative opus of alchemy). This relatively straightforward
  conceptualization of movement towards the ideal is schematically presented in Figure 62: The
  --
  The alchemist courageously posited that the work of redemption held up as absolute by the Church was
  not yet complete or at least acted as if there was still work to be done. So he hoped to turn what was
  --
  earth is particularly unlikely, without a revolution. So the alchemical story rapidly turned into
  something more complex something that essentially recapitulated the union of the gods (something
  --
  The alchemists soon came to realize that movement towards the ideal did not mean an unbroken journey
  uphill; soon came to realized that a large leap forward was necessarily preceded by a radical descent.
  --
  Figure 62: The alchemical Opus as Normal Story
  Once the alchemist had decided to look into the unknown for salvation, rather than to the Chuch (or at
  least in addition to the Church), he placed himself outside the protective confines of his previous system of
  --
  affect they were capable of producing, prior to classification, re-emerges. From the alchemical perspective,
  this is death of the king the previously reigning system of order and re-appearance of the queen,
  --
  complex process of conceptualization which accounts for the vast symbolic production of alchemy is
  presented schematically in Figure 63: The alchemical Opus as Revolutionary Story.
  The Prima Materia
  --
  Figure 63: The alchemical Opus as Revolutionary Story.
  3.3.2.4. The Prima Materia
  --
  The prima materia (alternatively: the round chaos or the alchemical uroboros) is the unknown as matter
  and, simultaneously, as effect upon imagination and behavior (inseparable pre-experimentally): is God as
  --
  information that comes to constitute the determinate experiencing subject. The alchemists therefore
  granted the prima materia a half chemical, half mythological definition: For one alchemist, it was
  quicksilver, for others it was ore, iron, gold, lead, salt, sulphur, vinegar, water, air, fire, earth, blood, water
  --
  The alchemists understood the prima materia to be as of yet unredeemed, however, and base. The
  notion of corrupted matter was a moral notion, and the imperfection of matter therefore a moral
  imperfection. The alchemists reflections on the nature of this imperfect matter inevitably took the form of
  reflections upon the moral problem of imperfection and material corruption, as such. Since the alchemist
  thought analogically and symbolically, in the absence of the empirical method, he fantasized or imagined
  --
  smiths, miners and alchemists were serving therefore serving the role of midwife, striving to help the
  Earth bring forth the perfect substances it evidently desired to produce. Eliade states, with regards to the
  --
  the modalities of matter here, in our view, lies one of the key sources of alchemical ideology. We do
  not, of couse, claim that there is an unbroken continuity between the mental world of the alchemist and
  that of the miner, metal-worker and smith (although, indeed, the initiation rites and mysteries of the
  Chinese smiths form an integral part of the traditions later inherited by Chinese Taoism and alchemy).
  But what the smelter, smith and alchemist have in common is that all three lay claim to a particular
  magico-religious experience in their relations with matter; this experience is their monopoly, and its
  --
  In the unredeemed prima materia the alchemist understood matter to be trapped in an imperfect state;
  just as man himself was trapped, in a corrupt and perishable state, by his sinful, demonic physical material
  --
  signified a moral transformation, which could be brought about through moral means. The alchemists were
  searching for a method to redeem corruption. They applied their fantastical reasoning to redemption of
  --
  although the alchemists conflated the psyche and objective reality, their conflation was meaningful.
  The alchemist did redeem himself, by studying the redemptive transformations of matter most
  simply, because exploration releases information that can be used to construct personality; more
  --
  The first alchemical transformation took the form of disintegration: chemical solution or putrefaction of
  the prima materia, in its solid form in its patriarchal incarnation, in its manifestation as ordered or
  stable or rigid substance. The archetypal first stage in any moral transformation (which the alchemist
  was striving to produce) constitutes tragic disruption of the previous state of being. The disintegration of
  the prima materia was analogically equivalent to the degeneration of the alchemists previous sociallydetermined intrapsychic state, consequential to his decision to pursue the unknown:
  The chemical putrefaction is compared to the study of the philosophers, because as the philosophers are
  --
  The nature of the previous state of the alchemist, its symbolic equivalent in the prima materia, and the
  consequences of its disintegration, can be placed in context by examination of the medieval world-view.
  --
  that the alchemist placed himself outside the protection of his cultural canon, in the psychological sense,
  and at the mercy of the ecclesiastical authorities in the practical world. Investigation of matter and its
  --
  The alchemist, in beginning his pursuit, placed himself outside the protective enclave of conformity, and
  risked the investigation of an aspect of experience which, according to the world-view of his time, was
  --
  of the modern, threatened by revolutionary ideas). The alchemical search of the unknown, for the ideal, had
  as its prerequisite or its immediate consequence abandonment or disorganization of the reigning individual
  --
  itself, in the pursuit of value. The alchemist who pursued this investigation already believed he was in need
  of redemption, that he was incomplete, or he would have never dared step outside the boundaries drawn by
  --
  In the absence of formal empirical methodology, the alchemical adept could only investigate the
  transformations of matter with the preconceptions of his imagination. The products of alchemy were
  therefore necessarily structured according to the myth of the way, the primary archetypal manifestation of
  imaginative fantasy. The alchemist worked alone, concentrating on his procedure for months and years at a
  time, and in this solitary pursuit, his fantasy had free reign. Once he had the courage to admit to his own
  --
  itself in symbolic form. The alchemist was searching for comprehension of the nature of material
  corruption, and for a method whereby it could be perfected. Christian dogma stated that the world had been
  finally redeemed by the Passion of Christ; but it appeared evident to the alchemist that material substances,
  including himself, remained morally corrupt and incomplete. Admission of imperfection was therefore
  --
  In this alchemical procedure we can easily recognize the projection of the transformation process: the
  aging of a psychic dominant is apparent from the fact that it expresses the psychic totality in an everdiminishing degree. One can also say that the psyche no longer feels wholly contained in the dominant,
  --
  The confrontation is expressed, in the alchemical myth of the king, as the collision of the masculine,
  spiritual father ruled over by king Sol with the feminine, chthonic mother-world symbolized by the aqua
  --
  symbolic images during the centuries alchemy flourished. The eagle, the sun, the lion, heaven, fire, height,
  and spirit all symbolized different aspects of the patriarchal system, which served to represent the initial
  --
  represented in the alchemical process by symbols characteristic of the matriarchal system. The prima
  materia dissolves in water, salt water, tears, or blood, as the old King dissolves in the matriarchal system
  --
  an old woman and a whore, as Mater alchimia it is wisdom and teaches wisdom, it contains the elixir of
  life in potentia and is the mother of the Savior and of the filius Macrocosma, it is the earth and the
  --
  body of his mother, and return to the dark initial state which the alchemists called the chaos. In this
  massa confusa the elements are in conflict and repel one another; all connections are dissolved.
  --
  culminates in the creation of a psychically chaotic state, symbolized in alchemy as the sick-bed of the King,
  as the pregnancy of the Queen, or as some analogical equivalent thereof. The chaotic state engendered
  --
  humanity war without subjection to a higher-order power. The alchemists described this stage of their
  opus as the nigredo, or blackness a condition we would associate with depression, psychological chaos,
  --
  fundamental constituent structures of the alchemists psyche to become actively personified in fantasy.
  Elements of individual, patriarchal, and matriarchal systems vie in competition, lacking uniting principle,
  --
  The alchemists believed that perfection was characterized by a state of unity, in which all competing
  opposites were united. The final stage of the alchemical procedure the conjunction was therefore
  335
  --
  What, then, do the statements of the alchemists concerning their arcanum mean, looked at
  psychologically? In order to answer this question we must remember the working hypothesis we have
  --
  content of consciousness or the conscious attitude. If we apply this basic rule to the alchemical arcanum,
  we come to the conclusion that its most conspicuous quality, namely, its unity and uniqueness one is
  --
  minded alchemists were people who did not feel satisfied with the then prevailing view of the world,
  that is, with the Christian faith, although they were convinced of its truth. In this latter respect we find in
  the classical Latin and Greek literature of alchemy no evidences to the contrary, but rather, so far as
  Christian treatises are concerned, abundant testimony to the firmness of their Christian convictions.
  --
  redemption, and God is unity par excellence, one must ask oneself why the alchemists still felt a
  disunity in themselves, or not at one with themselves, when their faith, so it would appear, gave them
  --
  in myths of the Fall constituted grounds for the descent of man. The alchemical philosophers meditating
  endlessly on the nature of perfection, or the transformative processes necessary for the production of
  --
  unredeemed individual, from the alchemical perspective. Emergence and recognition of this animal is
  necessary precondition to his transformation. This idea is represented imagistically in Figure 64: The Wolf
  --
  Maier is borne out by modern individuals who have no notion of alchemy. It expresses the fact that the
  structure of wholeness was always present but was buried in profound unconsciousness, where it can
  --
  a state usually engenders sufficient discomfort to bring further moral development to a halt. The alchemist,
  however, implicitly adopted a heroic role, when he voluntarily determined to pursue the unknown, in
  --
  robber, the wolf, lion, and other ravening beasts which for the alchemists symbolized the appetites that
  break loose when the black waters of chaos i.e., the unconsciousness of projection have swallowed
  --
  immersion in life is the mystical peregrination of the medieval alchemist, in search of the philosophers
  stone is the journey of Buddha through the complete sensory, erotic, and philosophical realms, prior to
  --
  In general, the alchemists strove for a total union of opposites in symbolic form, and this they regarded
  as the indispensable condition for the healing of all ills. Hence they sought to find ways and means to
  --
  activation of the final alchemical sequence, which consisted of the (hypothetical) union of all now-manifest
  things. Jung outlines the Arisleus vision, in his text Psychology and alchemy. This vision contains all
  the elements of the alchemical theory, portrayed in episodic/narrative form. Its sequential analysis helps
  shed dramatic light on the nature of the conjunction:
  Arisleus (a Byzantine alchemist of the 8th or 9th century) tells of his adventures with the Rex Marinus,
  in whose kingdom nothing prospers and nothing is begotten. Moreover, there are no philosophers there.
  --
  takes the form of a fascination. This, in the alchemical allegory, is expressed by the Kings cry for help
  from the depths of his unconscious, dissociated state. The conscious mind should respond to this call:
  --
  This vision is not without bearing on alchemy, since there are numerous passages in the literature
  stating that the stone is trinus et unus. It consists of the four elements, with fire representing the spirit
  --
  The alchemical opus meant, at one level of analysis, the complete integration of unknown and
  known, insofar as that could be attained but more profoundly, participation in the process that made
  --
  realized in behavior. And this was not necessarily yet even the final stage. The alchemist Dorn states:
  We conclude that meditative philosophy consists in the overcoming of the body by mental union (unio
  --
  The alchemical procedure was based on the attempt to redeem matter, to transform it into an ideal.
  This procedure operated on the assumption that matter was originally corrupted like man, in the story of
  --
  the mind of the alchemist. This sequence followed the pattern of the way, upon which all religions have
  developed. Formal Christianity adopted the position that the sacrifice of Christ brought history to a close,
  and that belief in that sacrifice guaranteed redemption. alchemy rejected that position, in its pursuit of
  what remained unknown. In that (heroic) pursuit the alchemist found himself transformed:
  Whereas the Christian belief is that man is freed from sin by the redemptory act of Christ, the alchemist
  was evidently of the opinion that the restitution to the likeness of original and incorrupt nature had
  --
  The sequence of the alchemical transformation paralleled Christs passion, paralleled the myth of the hero
  and his redemption. The essential message of alchemy is that individual rejection of tyranny, voluntary
  pursuit of the unknown and terrifying predicated upon faith in the ideal may engender a individual
  --
  It was in pursuit of the unknown that the alchemist experienced this psychological transformation, just
  as it was originally in contact with the unknown that the (monotheistic) patriarchal system developed, in the
  --
  improve life. The alchemist experienced what the individual always experiences, when he determines to
  face every aspect of his existence (individual and collective), without denial or recourse to sterile
  --
  The passion that vibrates in [the alchemical texts] is genuine, but would be totally incomprehensible if
  the lapis were nothing but a chemical substance. Nor does it originate in contemplation of Christs
  --
  unfortunately, the formal realization of his opponent). In alchemy, which compensated for the one-sided
  view of Christianity, matter rises to spirit, with analogous result: creation of the lapis or philosophical
  --
  This final value, the goal of the pursuit of the alchemists, is discovery and embodiment of the meaning of
  life itself: integrated subjective being actively expressing its nature through manipulation of the
  --
  is more valuable than any of his concrete productions. The complete alchemical opus with production
  of the lapis as goal is presented schematically in Figure 66: The alchemical Opus as Myth of
  Redemption.
  --
  Figure 66: The alchemical Opus as Myth of Redemption.
   alchemy was a living myth: the myth of the individual man, as redeemer. Organized Christianity had
  --
  The alchemists (re)discovered the error of this presumption, and came to realize that identification with the
  redeemer was in fact necessary, not his worship came to realize that that myths of redemption had true
  --
  ill, bed-ridden aunt. Her boyfriend was a violent alcoholic schizophrenic who mistreated her
  psychologically and physically; who was always muddling her simple mind with tirades about the Devil
  --
  Thus an old alchemist and he a cleric! prays... Purge the horrible darknesses of our minds, light a
  light for our senses! The author of this sentence must have been undergoing the experience of the
  nigredo, the first stage of the work, which was felt as melancholia in alchemy and corresponds to the
  encounter with the shadow in psychology.
  --
  unconsciously, is an opus alchymicum.
  The problem of opposites called up by the shadow plays a great indeed, the decisive role in
  --
  this development was unconsciously prefigured and anticipated in alchemy, which showed clear signs of
  becoming a religion of the Holy Ghost and of the Sapientia Dei.660
  --
  Blanchard, D.C., Veniegas, R., Elloran, I., & Blanchard, R.J. (1993). alcohol and anxiety: Effects on
  offensive and defensive aggression. Journal of Studies on alcohol, Supplement Number 11, 9-19.
  Borski, L.M. & Miller, K.B. (1956). The jolly tailor who became king. In P.R. Evans (Ed.), The family
  --
  Dobbs, B.J.T. (1975). The foundations of Newton's alchemy. New York : Cambridge University Press.
  Dollard, J. & Miller, N. (1950). Personality and psycho therapy: An analysis in terms of learning, thinking,
  --
  (1968b). Vol. 12. Psychology and alchemy.
  (1967b). Vol. 13. alchemical Studies.
  (1976b). Vol. 14. Mysterium Coniunctionis: an Inquiry into the Separation and Synthesis of Psychic
  Opposites in alchemy.
  (1970b). Vol. 17. The development of personality.
  --
  Pihl, R.O. & Peterson, J.B. (1995). Heinz Lehmann Memorial Prize Address: alcoholism: The Role of
  Differential Motivational Systems. Journal of Psychiatry and Neuroscience, 20, 372-396.
  --
  Von Franz, M.L. (1980). alchemy. Toronto: Inner City Books.
  Waley, A. (1934). The way and its power. London: Allen and Unwin.
  --
  cited in [Eliade, M. (1978a). p. 158]. One will find the same doctrine among the Chinese alchemists [see Eliade, M.
  (1982). pp. 37-43]. [Eliade, M. (1985). p. 256, footnote 90].
  --
  themselves, however, whether alchemy could assist nature in this process, and above all whether those alchemists who
  claimed to have done so already were honest men, fools, or impostors [see Dobbs, B.J.T. (1975). p. 44). Herman
  --
  experiments, still believed in the transmutation of metals. And we will see the importance of alchemy in the scientific
  revolution accomplished by Newton. [Eliade, M. (1985). p. 257, footnote 95].

1.06 - BOOK THE SIXTH, #Metamorphoses, #Ovid, #Poetry
  In fair alcmena's arms he cool'd his love.
  In fluid gold to Danae's heart he came,

1.06 - Man in the Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  17:Yet how can such contraries pass into each other? By what alchemy shall this lead of mortality be turned into that gold of divine Being? But if they are not in their essence contraries? If they are manifestations of one Reality, identical in substance? Then indeed a divine transmutation becomes conceivable.
  18:We have seen that the Non-Being beyond may well be an inconceivable existence and perhaps an ineffable Bliss. At least the Nirvana of Buddhism which formulated one most luminous effort of man to reach and to rest in this highest Non-Existence, represents itself in the psychology of the liberated yet upon earth as an unspeakable peace and gladness; its practical effect is the extinction of all suffering through the disappearance of all egoistic idea or sensation and the nearest we can get to a positive conception of it is that it is some inexpressible Beatitude (if the name or any name can be applied to a peace so void of contents) into which even the notion of self-existence seems to be swallowed up and disappear. It is a Sachchidananda to which we dare no longer apply even the supreme terms of Sat, of Chit and of Ananda. For all terms are annulled and all cognitive experience is overpassed.

1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology
  in the alchemical concept of spirit after engendering the most
  contradictory manifestations within the Holy Ghost movement
  --
  preoccupied the alchemists for many centuries.
  59 "The Spirit Mercurius," pars. 284ft:., and "A Psychological Approach to the
  --
  adept in alchemy (as also was Albertus); Roger Bacon (c. 1214-c.
  1294), the English forerunner of inductive science; and finally
  --
  nings of Latin alchemy, whose philosophical and spiritual con-
  tent I have tried to elucidate in my book Psychology and Al-
  --
  of philosophical alchemy, the lapis philosophorum, which is
  used as a parallel to Christ, the "rock," the "stone," the "corner-
  --
  Jesus for a cornerstone." 62 An alchemical text speaks of the
  "rock which is smitten thrice with Moses' rod, so that the waters
  --
  Christ's side. 65 Another alchemical text mentions the "water
  from the rock" as the equivalent of the universal solvent, the
  --
  mon to ecclesiastical and alchemical language alike, goes back to
  I Corinthians 10 : 4 and I Peter 2 : 4.
  --
  a metaphor used by the alchemists.
  69 De errore projanarum religionum, 20, 1.
  --
  ologia Germanica direct to Luther, and via alchemy to modern
  science.

1.06 - The Three Schools of Magick 1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  We must, however, enter a caveat against too literal an interpretation, even of the parable. It may be suspected, for reasons which should be apparent after further investigation of the doctrines of the Three Schools, that this parable was invented by an Intelligence of the Black School, who was aware of his iniquity, and thought to transform it into righteousness by the alchemy of making a boast of it. The intelligent reader will note the insidious attempt to identify the doctrine of the Black School with the kind of black magic that is commonly called Diabolism. In other words, this parable is itself an example of an exceedingly subtle black magical operation, and the contemplation of such devices carried far enough beings us to an understanding of the astoundingly ophidian processes of Magicians. Let not the profane reader dismiss such subtleties from his mind as negligible nonsense. It is cunning of this kind that determines the price of potatoes.
  The above digression is perhaps not so inexcusable as it may seem on a first reading. Careful study of it should reveal the nature of the thought-processes which are habitually used by the secret Masters of the human race to determine its destiny.

1.07 - Akasa or the Ethereal Principle, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  It is the quintessence of the alchemists; it is all in all.

1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  care of me when I was young, or My mother was an alcoholic and beat me.
  But the bottom line is that our mother gave us this body, this precious human

1.07 - BOOK THE SEVENTH, #Metamorphoses, #Ovid, #Poetry
  Thro' which, by strength of hand, alcides drew
  Chain'd Cerberus, who lagg'd, and restive grew,
  --
  And now alcatho's roads securely past;
  By Theseus slain, and thrown into the deep:

1.07 - Incarnate Human Gods, #The Golden Bough, #James George Frazer, #Occultism
  way for science. alchemy leads up to chemistry.
  The notion of a man-god, or of a human being endowed with divine or

1.07 - The Three Schools of Magick 2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  There is thus in this School no attempt to deny that Nature is, as Zoroaster said, "a fatal and evil force"; but Nature is, so to speak, "the First Matter of the Work", which is to be transmuted into gold. The joy is a function of our own part in this alchemy. For this reason we find the boldest and most skillful adepts deliberately seeking out the most repugnant elements of Nature that their triumph may be the greater. The formula is evidently one of dauntless courage. It expresses the idea of vitality and manhood in its most dynamic sense.
  The only religion which corresponds to this School at all is that of ancient Egypt; possibly also that of Chaldea. This is because those religions are Magical religions in the strict technical sense; the religious component of them is negligible. So far as it exists, it exists only for the uninitiate.

1.08 - BOOK THE EIGHTH, #Metamorphoses, #Ovid, #Poetry
  Before alcathoe's walls, where Nisus reigns;
  On whose grey head a lock of purple hue,
  --
  And now alcathoe, its lord exchang'd,
  Was under Minos' domination rang'd.
  --
  Between alcides, and the dragon blaze.
  The Story of Daedalus and Icarus

1.08 - Psycho therapy Today, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  rubbish that this draws in its wake. In alchemy there lies concealed a
  Western system of yoga meditation, but it was kept a carefully guarded
  --
  psychologist, however, alchemy has one inestimable advantage over
  Indian yogaits ideas are expressed almost entirely in an extraordinarily
  --
  help which alchemy affords us in understanding the symbols of the
  individuation process is, in my opinion, of the utmost importance.
  --
  century alchemist even gave the name of filius macrocosmi. Modern
  findings agree in principle with these formulations.
  --
  motto both characteristically Swiss and characteristically alchemical. But
  the way to this goal is toilsome and not for all to travel. Est longissima
  via, say the alchemists. We are still only at the beginning of a
  development whose origins lie in late antiquity, and which throughout the
  --
  realizing it, is carrying on the work begun by the alchemists. These men
  were convinced that the donum artis was given only to the few electis, and

1.08 - RELIGION AND TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  With cerebrotonia, the temperament that is correlated with ectomorphic physique, we leave the genial world of Pickwick, the strenuously competitive world of Hotspur, and pass into an entirely different and somewhat disquieting kind of universe that of Hamlet and Ivan Karamazov. The extreme cerebrotonic is the over-alert, over-sensitive introvert, who is more concerned with what goes on behind his eyeswith the constructions of thought and imagination, with the variations of feeling and consciousness than with that external world, to which, in their different ways, the viscerotonic and the somatotonic pay their primary attention and allegiance. Cerebrotonics have little or no desire to dominate, nor do they feel the viscerotonics indiscriminate liking for people as people; on the contrary they want to live and let live, and their passion for privacy is intense. Solitary confinement, the most terrible punishment that can be inflicted on the soft, round, genial person, is, for the cerebrotonic, no punishment at all. For him the ultimate horror is the boarding school and the barracks. In company cerebrotonics are nervous and shy, tensely inhibited and unpredictably moody. (It is a significant fact that no extreme cerebrotonic has ever been a good actor or actress.) Cerebrotonics hate to slam doors or raise their voices, and suffer acutely from the unrestrained bellowing and trampling of the somatotonic. Their manner is restrained, and when it comes to expressing their feelings they are extremely reserved. The emotional gush of the viscerotonic strikes them as offensively shallow and even insincere, nor have they any patience with viscerotonic ceremoniousness and love of luxury and magnificence. They do not easily form habits and find it hard to adapt their lives to the routines, which come so naturally to somatotonics. Owing to their over-sensitiveness, cerebrotonics are often extremely, almost insanely sexual; but they are hardly ever tempted to take to drink for alcohol, which heightens the natural aggressiveness of the somatotonic and increases the relaxed amiability of the viscerotonic, merely makes them feel ill and depressed. Each in his own way, the viscerotonic and the somatotonic are well adapted to the world they live in; but the introverted cerebrotonic is in some sort incommensurable with the things and people and institutions that surround him. Consequently a remarkably high proportion of extreme cerebrotonics fail to make good as normal citizens and average pillars of society. But if many fail, many also become abnormal on the higher side of the average. In universities, monasteries and research laboratorieswherever sheltered conditions are provided for those whose small guts and feeble muscles do not permit them to eat or fight their way through the ordinary rough and tumble the percentage of outstandingly gifted and accomplished cerebrotonics will almost always be very high. Realizing the importance of this extreme, over-evolved and scarcely viable type of human being, all civilizations have provided in one way or another for its protection.
  In the light of these descriptions we can understand more clearly the Bhagavad Gitas classification of paths to salvation. The path of devotion is the path naturally followed by the person in whom the viscerotonic component is high. His inborn tendency to externalize the emotions he spontaneously feels in regard to persons can be disciplined and canalized, so that a merely animal gregariousness and a merely human kindliness become transformed into charitydevotion to the personal God and universal good will and compassion towards all sentient beings.

1.08 - The Four Austerities and the Four Liberations, #On Education, #The Mother, #Integral Yoga
  A physical culture which aims at building a body capable of serving as a fit instrument for a higher consciousness demands very austere habits: a great regularity in sleep, food, exercise and every activity. By a scrupulous study of ones own bodily needs for they vary with each individuala general programme will be established; and once this has been done well, it must be followed rigorously, without any fantasy or slackness. There must be no little exceptions to the rule that are indulged in just for once but which are repeated very often for as soon as one yields to temptation, even just for once, one lessens the resistance of the will-power and opens the door to every failure. One must therefore forgo all weakness: no more nightly escapades from which one comes back exhausted, no more feasting and carousing which upset the normal functioning of the stomach, no more distractions, amusements and pleasures that only waste energy and leave one without the strength to do the daily practice. One must submit to the austerity of a sensible and regular life, concentrating all ones physical attention on building a body that comes as close to perfection as possible. To reach this ideal goal, one must strictly shun all excess and every vice, great or small; one must deny oneself the use of such slow poisons as tobacco, alcohol, etc., which men have a habit of developing into indispensable needs that gradually destroy the will and the memory. The all-absorbing interest which nearly all human beings, even the most intellectual, have in food, its preparation and its consumption, should be replaced by an almost chemical knowledge of the needs of the body and a very scientific austerity in satisfying them. Another austerity must be added to that of food, the austerity of sleep. It does not consist in going without sleep but in knowing how to sleep. Sleep must not be a fall into unconsciousness which makes the body heavy instead of refreshing it. Eating with moderation and abstaining from all excess greatly reduces the need to spend many hours in sleep; however, the quality of sleep is much more important than its quantity. In order to have a truly effective rest and relaxation during sleep, it is good as a rule to drink something before going to bed, a cup of milk or soup or fruit-juice, for instance. Light food brings a quiet sleep. One should, however, abstain from all copious meals, for then the sleep becomes agitated and is disturbed by nightmares, or else is dense, heavy and dulling. But the most important thing of all is to make the mind clear, to quieten the emotions and calm the effervescence of desires and the preoccupations which accompany them. If before retiring to bed one has talked a lot or had a lively discussion, if one has read an exciting or intensely interesting book, one should rest a little without sleeping in order to quieten the mental activity, so that the brain does not engage in disorderly movements while the other parts of the body alone are asleep. Those who practise meditation will do well to concentrate for a few minutes on a lofty and restful idea, in an aspiration towards a higher and vaster consciousness. Their sleep will benefit greatly from this and they will largely be spared the risk of falling into unconsciousness while they sleep.
  After the austerity of a night spent wholly in resting in a calm and peaceful sleep comes the austerity of a day which is sensibly organised; its activities will be divided between the progressive and skilfully graded exercises required for the culture of the body, and work of some kind or other. For both can and ought to form part of the physical tapasya. With regard to exercises, each one will choose the ones best suited to his body and, if possible, take guidance from an expert on the subject, who knows how to combine and grade the exercises to obtain a maximum effect. Neither the choice nor the execution of these exercises should be governed by fancy. One must not do this or that because it seems easier or more amusing; there should be no change of training until the instructor considers it necessary. The self-perfection or even simply the self-improvement of each individual body is a problem to be solved, and its solution demands much patience, perseverance and regularity. In spite of what many people think, the athletes life is not a life of amusement or distraction; on the contrary, it is a life of methodical efforts and austere habits, which leave no room for useless fancies that go against the result one wants to achieve.
  --
  This leads us quite naturally to liberation in action. For, in ones action, one must be free from all social conventions, all moral prejudices. However, this does not mean that one should lead a life of licence and dissoluteness. On the contrary, one imposes on oneself a rule that is far stricter than all social rules, for it tolerates no hypocrisy and demands a perfect sincerity. Ones entire physical activity should be organised to help the body to grow in balance and strength and beauty. For this purpose, one must abstain from all pleasure-seeking, including sexual pleasure. For every sexual act is a step towards death. That is why from the most ancient times, in the most sacred and secret schools, this act was prohibited to every aspirant towards immortality. The sexual act is always followed by a longer or shorter period of unconsciousness that opens the door to all kinds of influences and causes a fall in consciousness. But if one wants to prepare oneself for the supramental life, one must never allow ones consciousness to slip into laxity and inconscience under the pretext of pleasure or even of rest and relaxation. One should find relaxation in force and light, not in darkness and weakness. Continence is therefore the rule for all those who aspire for progress. But especially for those who want to prepare themselves for the supramental manifestation, this continence must be replaced by a total abstinence, achieved not by coercion and suppression but by a kind of inner alchemy, as a result of which the energies that are normally used in the act of procreation are transmuted into energies for progress and integral transformation. It is obvious that for the result to be total and truly beneficial, all sexual impulses and desires must be eliminated from the mental and vital consciousness as well as from the physical will. All radical and durable transformation proceeds from within outwards, so that the external transformation is the normal, almost inevitable result of this process.
  A decisive choice has to be made between lending the body to Natures ends in obedience to her demand to perpetuate the race as it is, and preparing this same body to become a step towards the creation of the new race. For it is not possible to do both at the same time; at every moment one has to decide whether one wants to remain part of the humanity of yesterday or to belong to the superhumanity of tomorrow.
  --
  And yet men have invented all kinds of moral and social rules in the hope of controlling this force of love, of making it amenable and docile. But these rules seem to have been made only to be broken; and the restraint they impose on its free activity merely increases its explosive power. For it is not by rules that the movements of love can be disciplined. Only a greater, higher and truer power of love can subdue the uncontrollable impulses of love. Only love can rule over love by enlightening, transforming and exalting it. For here too, more than anywhere else, control does not consist of suppression and abolition but of transmutationa sublime alchemy. This is because, of all the forces at work in the universe, love is the most powerful, the most irresistible. Without love the world would fall back into the chaos of inconscience.
  Consciousness is indeed the creatrix of the universe, but love is its saviour. Conscious experience alone can give a glimpse of what love is, of its purpose and process. Any verbal transcription is necessarily a mental travesty of something which eludes all expression in every way. Philosophers, mystics, occultists, have all tried to define love, but in vain. I have no pretension of succeeding where they have failed. But I wish to state in the simplest possible terms what in their writings takes such an abstract and complicated form. My words will have no other aim than to lead towards the living experience, and I wish to be able to lead even a child to it.

1.08 - The Historical Significance of the Fish, #Aion, #Carl Jung, #Psychology
  60 See Psychology and alchemy, fig. 28.
  61 Scheftelowitz, p. 9; from the Talmud Nezikin VI, Sanhedrin II (BT, p. 662).

1.08 - The Three Schools of Magick 3, #Magick Without Tears, #Aleister Crowley, #Philosophy
  There is no good purpose, even were there license, to discuss the nature of the basis of scientific attainment which is the core of the doctrines of the Society. It is only necessary to point out that its correspondence with alchemy is the one genuine fact on the subject which has been allowed to transpire; for the Rosicrucian, as indicated by his central symbol, the barren cross on which he has made a rose to flower, occupies himself primarily with spiritual and physiological alchemy. Taking for "The First Matter of the Work a neutral or inert substance (it is constantly described as the commonest and least valued thing on earth, and may actually connote any substance whatever) he deliberately poisons it, so to speak, bringing it to a stage of transmutation generally called the Black Dragon, and he proceeds to work upon this virulent poison until he obtains the perfection theoretically possible.
  Incidentally, we have an almost precise parallel with this operation in modern bacteriology. The apparently harmless bacilli of a disease are cultivated until they become a thousand times more virulent than at first, and it is from this culture that is prepared the vaccine which is an efficacious remedy for all the possible ravages of that kind of micro-organism.
  --
  This prophet of the White School, chosen by its Masters and his brethren, to save the Theory and Practice, is armed with a sword far mightier than Excalibur. He has been entrusted with a new Magical formula, one which can be accepted by the whole human race. Its adoption will streng then the Yellow School by giving a more positive value to their Theory; while leaving the postulates of the Black School intact, it will transcend them and raise their Theory and Practice almost to the level of the Yellow. As to the White School, it will remove from them all taint of poison of the Black, and restore vigour to their central formula of spiritual alchemy by giving each man an independent ideal. It will put an end to the moral castration involved in the assumption that each man, whatever his nature, should deny himself to follow out a fantastic and impracticable ideal of goodness. Incidentally, this formula will save Physical Science itself by making negligible the despair of futility, the vital scepticism which has emasculated it in the past. It shows that the joy of existence is not in a goal, for that indeed is clearly unattainable, but in the going itself.
  This law is called the Law of Thelema. It is summarized in the four words, "Do what thou wilt."

1.08 - THINGS THE GERMANS LACK, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  narcotics, alcohol and Christianity, been so viciously abused as in
  Germany. Recently a third opiate was added to the list, one which in
  --
  of the intellect_--and should drink beer? The alcoholism of learned
  youths does not incapacitate them for becoming scholars--a man quite

1.09 - BOOK THE NINTH, #Metamorphoses, #Ovid, #Poetry
  Though you your life from fair alcmena drew,
  Jove's a feign'd father, or by fraud a true.
  --
  Swim thou, alcides, all thy strength prepare,
  On yonder bank I'll lodge thy nuptial care.
  --
  So when alcides mortal mold resign'd,
  His better part enlarg'd, and grew refin'd;
  --
  Against alcides' race. alcmena goes
  To Iole, to vent maternal woes;
  --
  To whom alcmena thus her speech address'd.
  O, may the Gods protect thee, in that hour,
  --
  When now alcides' mighty birth drew nigh,
  And the tenth sign roll'd forward on the sky,
  --
  At length the Gods alcmena's womb have blest.
  Swift from her seat the startled Goddess springs,

1.09 - Fundamental Questions of Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  sixteenth century. It abounds not only in demonological and alchemical
  ideas, but in Paracelsian neologisms, whose florid exuberance
  --
  should attribute to suggestion, and partly from the old alchemical lore.
  Working along these lines, the physicians of the Romantic Age then turned

1.09 - Man - About the Body, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  In their active and passive polarity the electric and the magnetic fluids have the task of forming acid combinations in all the organic and inorganic bodies, from the chemical point of view, eventually from the alchemistic standpoint too. In the active sense they are constructive, and in the negative sense they are destructive, dissolving and disintegrating. All this explains the biological functions in the body. The final result is the circulation of life, which is brought into existence, thrives, ripens and fades away. This is the sense of evolution of all things created. a.
  Diet ~
  --
  With the help of this occult anatomy and the key of the tetrapolar magnet, the adept may compile further analogies if wanted. The alchemist will recognize that the human body represents a genuine Athanor in which the most perfect alchemistic process, the
  Great Work or the preparation of the Philosophers Stone is visibly performed.

1.09 - The Ambivalence of the Fish Symbol, #Aion, #Carl Jung, #Psychology
  wingless dragon in alchemy. All winged beings are "volatile,"
  i.e., vapours and gases, in other words pneuma. Just as in Augus-
  --
  in alchemy. Cf. also Job 26 : 13: "His hand pierced the fleeing serpent" (RSV).
  from bin, 'to separate, split, part asunder'- in other words, to
  --
  speculations of alchemy. We can hardly suppose that ideas of
  26 Lit., 'daughters of the bier', presumably mourning women who walk ahead of
  --
  was Jakob Bohme who, influenced by alchemy and the Cabala
  equally, envisaged a paradoxical God-image in which the good
  --
  31 Cf. Psychology and alchemy, par. 446.
  32 Garnerius, in Migne, P.L., vol. 193, col. 49.

11.01 - The Opening Scene of Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Savitri represents one such divine dawn at a crucial moment of earth-life. She embodies creation's entire past and shows in her life how that past is transformed through the alchemy of Divine Grace to a glorious future the inevitable destiny that awaits man and earth.
   Book of Job, 10.21.

11.02 - The Golden Life-line, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   These are then the two chains binding, each in its own way, our life movements, each building a whole with a special significance and fulfilment. They are two life- lines, as it were, a running parallel to each other. One, as I have said, is the normal mundane life, the other a transfigured spiritual life. The Upanishad, we know, speaks of the path of the Sun and the path of the Fathers they roughly correspond to the two lines I have just spoken of. But the Upanishadic path of the Sun is a vertical ascension from the normal life-line into a transcendent beyond. What we meant was not an ascension beyond but a parallel growth in transformation, that is to say, what we referred to as the lower iron links are to be transmuted into the golden ones, without breaking or dissolving them. The problem is to find out the secret of this alchemy that transmutes the iron links into the golden ones. Psychologically the Buddhist way is a great help even if it is not the unique and inevitable one towards that consummation. For it dislocates, disintegrates the chain that binds the being to the normal and ignorant life. It teaches one to see and feel life as separate and isolated 'moments', there being no real link between the moments; so if one is to live the truth of life one must learn to live from moment to moment without any thought from the past or of the future. The Biblical motto gains in this connection a deeper significance: sufficient unto the day is the evil thereof. One does not carry on his shoulders the burden of the past moments nor a possible burden in the thought of the morrow. One becomes free, absolutely free, with no care but just the need of the moment to note and the immediate gesture to meet it.
   That is a way, an effective way, for dissolving life, but we seek, as we have said, not dissolution or disintegration but integration Integration into a higher integer, a greater reality. The lower chain dissolved, we have to find a new status beyond the dissolution. That is perhaps what the Upanishad indicated when it said: one has to traverse death through Ignorance (perception of ignorance) and then through Knowledge (perception of the Knowledge) to attain immortality. Buddha has led us across death, now we have to reach immortality. There is a higher line of Karma and a lower line running parallel, as I said, to each other the lower (the iron chain) leads from death to death, the higher (the golden one) leads from life to life and from light to light.

11.07 - The Labours of the Gods: The five Purifications, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Such then are the five operations of the divine alchemy with regard to the purification of the human vessel, somewhat in the manner of the ancients while treating the base metal; they are (I) burning, (2) washing, (3) brightening up or warming up or enlivening, (4) articulating i.e. giving an expression or a form of beauty and truth, and (5) setting the whole within or in reference to the frame of the Infinite and the Impersonal.
   We have said that each element has its special function in relation to the human dhar, the fire burns in the earthly or material sheath, the water flushes and cleans the vitals, the radiant energy activises and regulates the cardiac domainwhich in fact is the central knot of life the air or wind, the breath of consciousness inspires the right expression in thought And speech and act, and finally, the vast limitless beyond is the ultimate reality embracing the rest of the being in its truth and love and delight. In reality, however, the elements in their essence are not exclusive of each other. Indeed they with their respective fields and functions are interchangeable, each one can do the work of any other or of all together. They function severally and collectively, and they intermingle and reciprocate in their functioning even like and following the example of the Vedic gods. Fire can ignite the brain or the vitals or the cardiac and the throat region or even the crown. The water as well can flush likewise the brain, the vitals, the thorax and the throat. The radiant energy of the heart, in its turn, can luminously animate and regulate the same fields and functions. The air or the Marut can sweep through and purify and dynamise each and everyone of the rest, give an inspired expression through man's face,the frontal field and instrument. And it goes without saying that the Infinite, the Vast, lies behind and at the heart of all, without it nothing can exist or move. That is the supreme agent for creation and new creation the Grace Divine.

1.10 - The Roughly Material Plane or the Material World, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  According to the specific properties of a body, which depend on the composition of the elements, each object, with respect to the electric fluid, owns certain emanations, the so-called electronic vibrations that are attracted by the general magnetic fluid of the entire material world. This attraction is called the weight. Consequently, weight is an appearance of the attractive power of the earth. The well known attractive power of iron and nickel is a little example respecting an imitation of that which is happening, in a big measure, on our whole earth. What we understand, on our earth, a magnetism and electricity, is nothing else but an appearance of the four-pole magnet. For, as we know already, by an arbitrary pole-changing, electricity can be obtained from magnetism and, in a mechanical way, we get magnetism through electricity. The transmutation of one power into another, properly speaking, is already an alchemistic or magic process, which, however, in the course of time, has been generalized so much that it is no longer regarded as alchemy or magic, but is simply ascribed to physics. For this reason, it is obvious that the four-pole magnet can be used here also.
  According to the law concerning the problems of magnetism and electricity not only in the body as mentioned in the foregoing chapter but also in the grossly materialistic world, each hermeticist exactly knows that what is above is also that which is below. Each adept who knows how to employ the powers of the element or the great secret of the Tetragrammaton on all planes is also capable to achieve great things in our material world, things which the outsider would regard as miracles. The adept, however, sees no miracles in them for, backed by the knowledge of the laws; he will be able to explain even the most rema rkable curiosity.

1.10 - The Scolex School, #Magick Without Tears, #Aleister Crowley, #Philosophy
  You actually want to know how to distinguish gold from copper pyrites[14] "fool's gold" they called it in '49 California no! I wasn't there or "absolute" alcohol and Liqueur Whisky from "alki" (commercial alcohol see Jack London's The Princess, a magnificent story don't miss it!) and Wartime Scotch as sold in most British pubs in 1944, era vulgari.
  One pretty good plan is to take a masterpiece, pick out a page at random, translate it into French or German or whatever language you like best, walk around your chair three times (so as to forget the English) and then translate it back again.

1.11 - BOOK THE ELEVENTH, #Metamorphoses, #Ovid, #Poetry
  But when alcides from the rock unty'd
  The trembling fair, the ransom was deny'd.
  --
  The Story of Ceyx and alcyone
  These prodigies affect the pious prince,
  --
  Thy once belov'd alcyone has done?
  Whither, ah, whither, is thy kindness gone!
  --
  All Ceyx his alcyone employs,
  For her he grieves, yet in her absence joys:
  --
  Murm'ring alcyone below the waves:
  At last a falling billow stops his breath,
  --
  Mean-time alcyone (his fate unknown)
  Computes how many nights he had been gone.
  --
  This form before alcyone present,
  To make her certain of the sad event.
  --
  No more alcyone; she suffer'd death
  With her lov'd lord, when Ceyx lost his breath:
  --
  Yet Ceyx and alcyone shall join,
  Their names remember'd in one common line.
  --
  They bill, they tread; alcyone compress'd,
  Sev'n days sits brooding on her floating nest:

1.12 - BOOK THE TWELFTH, #Metamorphoses, #Ovid, #Poetry
  Thy death deferr'd is due to great alcides' bow.
  Mean-time strong Dryas urg'd his chance so well,
  --
  You might have nam'd alcides at the least:
  Is he not worth your praise? The Pylian prince
  --
  And in all beasts, alcides still defy'd:
  Vanquish'd on Earth, at length he soar'd above;

1.12 - Independence, #Raja-Yoga, #Swami Vivkenanda, #unset
  The Yogis claim that these powers can be gained by chemical means. All of you know that chemistry originally began as alchemy; men went in search of the philosopher's stone and elixirs of life, and so forth. In India there was a sect called the Rsyanas. Their idea was that ideality, knowledge, spirituality, and religion were all very right, but that the body was the only instrument by which to attain to all these. If the body came to an end every now and again, it would take so much more time to attain to the goal. For instance, a man wants to practice Yoga, or wants to become spiritual. Before he has advanced very far he dies. Then he takes another body and begins again, then dies, and so on. In this way much time will be lost in dying and being born again. If the body could be made strong and perfect, so that it would get rid of birth and death, we should have so much more time to become spiritual. So these Rasayanas say, first make the body very strong. They claim that this body can be made immortal. Their idea is that if the mind manufactures the body, and if it be true that each mind is only one outlet to the infinite energy, there should be no limit to each outlet getting any amount of power from outside. Why is it impossible to keep our bodies all the time? We have to manufacture all the bodies that we ever have. As soon as this body dies, we shall have to manufacture another. If we can do that, why cannot we do it just here and now, without getting out of the present body? The theory is perfectly correct. If it is possible that we live after death, and make other bodies, why is it impossible that we should have the power of making bodies here, without entirely dissolving this body, simply changing it continually? They also thought that in mercury and in sulphur was hidden the most wonderful power, and that by certain preparations of these a man could keep the body as long as he liked. Others believed that certain drugs could bring powers, such as flying through the air. Many of the most wonderful medicines of the present day we owe to the Rasayanas, notably the use of metals in medicine. Certain sects of Yogis claim that many of their principal teachers are still living in their old bodies. Patanjali, the great authority on Yoga, does not deny this.
  The power of words. There are certain sacred words called Mantras, which have power, when repeated under proper conditions, produce these extraordinary powers. We are living in the midst of such a mass of miracles, day and night, that we do not think anything of them. There is no limit to man's power, the power of words and the power of mind.

1.12 - The Sociology of Superman, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  There are no material problems, ever; there are only inner problems. And if Truth is not there, even the millions will rot on the spot. It is a fabulous experience every minute, a test of Truth and, even more marvelously, a test of the power of Truth. Step by step he learns to discover the effectiveness of Truth, the supreme effectiveness of a clear little second he enters a world of continuous little marvels. He learns to trust Truth, as if all those blows, blunders, conflicts and confusion were leading him knowingly, patiently, but relentlessly to take the right attitude, to discover the true lever, the true look, the cry of truth that topples walls and makes every possibility blossom amid the impossible chaos. It is an accelerated transmutation, multiplied by the resistance of each one as much as by the goodwill of each one as if, truly, both resistance and goodwill, good and evil, had to be changed into something else, another will, a will-vision of Truth that decides the gesture and action at each instant. This is the only law of the City of the Future, its only government: a clear vision that accords with the total Harmony, and spontaneously translates the perceived Truth into action. The fakers are automatically eliminated by the very pressure of the Force of Truth, driven out, like fish, by a sheer excess of oxygen. And if one day these ten or fifty could build a single little pyramid of truth, whose every stone has been laid with the right note, the right vibration, simple love, a clear look and a call to the future, the whole city would actually be built, because they would have built the being of the future in themselves. And perhaps the whole earth would find itself changed by it, because there is only one body, because the difficulty of the one is the difficulty of the world, the resistance and darkness of the other are the resistance and darkness of the whole world, and because that insignificant little enterprise of a tiny city under the stars may be the very Enterprise of the world, the symbol of its transmutation, the alchemy of its pain, the possibility of a new earth by the single transfiguration of one piece of earth and one piece of mankind.
  It is therefore probable that for a long time this City under construction will be a place where negative possibilities will be exacerbated as much as the positive ones, under the relentless pressure of the beacon of Truth. And falsehood is skilled at holding on to insignificant details, resistance at sticking to everyday trifles, which become the very sign of refusal. Falsehood knows how to make great sacrifices. It can follow a discipline, extol an ideal, collect merit badges and Brownie points, but it betrays itself in the insignificant that is its last refuge. It is really in matter that the game is played out. This City of the Future is a battlefield, a difficult adventure. What is decided over there with machine guns, guerrilla warfare and glorious deeds is decided here with sordid details and an invisible warfare against falsehood. But a single victory won over petty human egoism is more pregnant with consequences for the earth than the rearranging of all the frontiers of Asia, for this frontier and this egoism are the original barbed wire that divides the world.

1.13 - BOOK THE THIRTEENTH, #Metamorphoses, #Ovid, #Poetry
  Thence great alcides' fatal shafts to bear,
  Assign'd to Philoctetes' secret care.

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
  analogies with the alchemical doctrines of the Middle Ages,
  186
  --
  analogous role in alchemy. Dorn (Theatr. chem., I, p. 276) speaks of the "invisible
  rays of heaven meeting together at the centre of the earth," and there, as
  --
  The alchemists, who in their own way knew more about the
  nature of the individuation process than we moderns do, ex-
  --
  15 Cf. Psychology and alchemy, pars. 127ft - ., and "A Study in the Process of
  Individuation," in Part I of vol. 9.
  --
  from the confusion which this causes (known in alchemy as
  "chaos" or "nigredo"). Empirically, this confusion takes the
  --
  mentioned, is the "other sun," the sol niger of alchemy. Here he
  is the "primus Anthropus." He created the first man, who could
  --
  corresponds to the much later alchemical idea of the "soul in fetters" (cf. Dorn,
  Theatr. chem., I, pp. 298, 497; Mylius, Phil, ref., p. 262; Rosarium philosophorum
  --
  i85f.; Vigenere, Theatr. chem., VI, p. 19). The idea derives from Greek alchemy
  and can be found in Zosimos (Berthelot, alch. grecs, III, xlix, 7; trans, in Psy-
  chology and alchemy, pars. 456ft. ). In the "Liber quartorum" it is of Sabaean
  origin. See Chwolsohn, Die Ssabier und der Ssabismus (II, p. 494): "The soul
  --
  42 Psychology and alchemy, index, s.v. "Axiom of Maria." Cf. infra, pars. $%&.
  43 eixfrpabet, a play on the word eipadr}s } 'well-speaking.'
  --
  exact opposite. I therefore incline to the alchemical view that Mercurius- the
  unconscious Nous- is a "trickster." [Cf. "The Spirit Mercurius" and "The Psy-
  --
  mountain is a well-known motif, 78 just as, in the old alchemical
  pictures, the hermaphrodite has a fondness for elevated places.
  The alchemists likewise speak of an Adam who always carries
  his Eve around with him. Their coniunctio is an incestuous act,
  --
  whole vision reminds one very much of the related alchemical
  symbolisms. Its drastic naturalism, unpleasantly obtrusive in
  --
  light." Just as the alchemists took the well-known allegory of
  Christ, the lapis angularis or cornerstone, for their lapis philoso-
  --
  from Adamas the arch-man on high." 86 The alchemists said
  their stone was "cut from the mountain without hands," 87 and
  --
  He is the "soul in fetters" or "in the prison of the body," as the alchemists say.
  Le the corresponds to the modern concept of the unconscious.
  --
  siderable role in alchemy as synonyms of the caput corvi and
  the nigredo. 96 They appear in the Passion of St. Perpetua 97 as
  --
  96 Cf. Psychology and alchemy, par. 484.
  97 See the study by Marie-Louise von Franz.
  --
  99 Cf. Psychology and alchemy, pars. 55of. [Cf. Legge trans., I, p. 131.]
  100 cf. Genesis 44 : 5.
  --
  108 The alchemists say very aptly: "Perfectum non perficitur" (that which is per-
  fect is not perfected).
  --
  word for word in medieval alchemy, where the filius philoso-
  phorum "makes peace between enemies or the elements." 112
  --
  345 The symbol of the point is found also in alchemy, where it
  stands for the arcane substance; in Michael Maier 148 it signifies
  --
  144 This idea reappears in alchemy in numerous variations. Cf. Michael Maier,
  Symbola aureae mensae, p. 380, and Scrutinium chymicum, Emblema XXXI:

1.13 - (Plot continued.) What constitutes Tragic Action., #Poetics, #Aristotle, #Philosophy
  A well constructed plot should, therefore, be single in its issue, rather than double as some maintain. The change of fortune should be not from bad to good, but, reversely, from good to bad. It should come about as the result not of vice, but of some great error or frailty, in a character either such as we have described, or better rather than worse. The practice of the stage bears out our view. At first the poets recounted any legend that came in their way. Now, the best tragedies are founded on the story of a few houses, on the fortunes of alcmaeon,
  Oedipus, Orestes, Meleager, Thyestes, Telephus, and those others who have done or suffered something terrible. A tragedy, then, to be perfect according to the rules of art should be of this construction. Hence they are in error who censure Euripides just because he follows this principle in his plays, many of which end unhappily. It is, as we have said, the right ending. The best proof is that on the stage and in dramatic competition, such plays, if well worked out, are the most tragic in effect; and Euripides, faulty though he may be in the general management of his subject, yet is felt to be the most tragic of the poets.

1.14 - Bibliography, #Aion, #Carl Jung, #Psychology
  two headings: A. Ancient volumes containing collections of alchemi-
  cal tracts by various authors; B. General bibliography, including
  --
  COLLECTIONS OF alcHEMICAL TRACTS
  BY VARIOUS AUTHORS
  --
  vi Maria Prophetissa: Practica ... in artem alchemicam [pp.
  3 1 9-24]
  --
  CURIOSA, seu Rerum ad alchemiam pertinentium thesaurus in-
  structissimus . . . Coloniae Allobrogum [Geneva], 1702. 2 vols.
  --
  ii Hoghelande: Liber de alchemiae difficultatibus [pp. 121-
  sis]
  --
  ix Bernardus Trevisanus: Liber de alchemia [pp. 773-803]
  VOLUME 11
  --
  xx Tractatus Aristotelis alchymistae ad Alexandrum Mag-
  num de lapide philosophico [pp. 880-92]
  --
  Bernardus Trevisanus. "Liber de alchemia." See (A) Theatrum
  chemicum, ix.
  Berthelot, Marcellin. Collection des anciens alchimistes grecs.
  Paris, 1887-88. 3 vols.
  --
  Aquinas on the Problem of Opposites in alchemy. Translated by
  R. F. C. Hull and A. S. B. Glover. New York (Bollingen Series)
  --
  Gratarolus, Gulielmus. Verae alchemiae artisque metallicae, citra
  aenigmata, doctrina, etc. Basel, 1561. (Pp. 269-86 contain Augurel-
  --
  Hoghelande, Theobald de. "Liber de alchemiae difficultatibus."
  See (A) Theatrum chemicum, ii.
  --
  Jung, Carl Gustav. alchemical Studies. Collected Works,* Vol. 13.
  New York and London, 1968.
  --
  . "Paracelsus as a Spiritual Phenomenon." In: alchemical
  Studies, q.v.
  --
  . "The Philosophical Tree." In: alchemical Studies, q.v.
  . "A Psychological Approach to the Dogma of the Trinity."
  --
  . Psychology and alchemy. Collected Works* Vol. 12. New
  York and London, 2nd edn., 1968.
  --
  . "The Spirit Mercurius." In: alchemical Studies, q.v.
  . The Structure and Dynamics of the Psyche. Collected
  --
  Libavius, Andreas. alchymia . . . recognita, emendata, et aucta.
  Frankfurt a. M., 1606.
  --
  Maria Prophetissa. "Practica ... in artem alchemicam." See (A)
  Artis auri ferae, vi.
  --
  Ruland, Martin. Lexicon alchemiae. Frankfurt a. M., 1612. Trans-
  lated as: A Lexicon of alchemy. [London, 1892.]
  Rupescissa, Joannes de. "De confectione veri lapidis." See Gra-
  --
  Waite, Arthur Edward. Lives of alchemystical Philosophers. Lon-
  don, 1888 (reprinted, 1955).

1.14 - (Plot continued.) The tragic emotions of pity and fear should spring out of the Plot itself., #Poetics, #Aristotle, #Philosophy
  So again with indifferent persons. But when the tragic incident occurs between those who are near or dear to one another--if, for example, a brother kills, or intends to kill, a brother, a son his father, a mother her son, a son his mother, or any other deed of the kind is done--these are the situations to be looked for by the poet. He may not indeed destroy the framework of the received legends--the fact, for instance, that Clytemnestra was slain by Orestes and Eriphyle by alcmaeon but he ought to show invention of his own, and skilfully handle the traditional material. Let us explain more clearly what is meant by skilful handling.
  The action may be done consciously and with knowledge of the persons, in the manner of the older poets. It is thus too that Euripides makes Medea slay her children. Or, again, the deed of horror may be done, but done in ignorance, and the tie of kinship or friendship be discovered afterwards. The Oedipus of Sophocles is an example. Here, indeed, the incident is outside the drama proper; but cases occur where it falls within the action of the play: one may cite the alcmaeon of Astydamas, or Telegonus in the Wounded Odysseus. Again, there is a third case,-- when some one is about to do an irreparable deed through ignorance, and makes the discovery before it is done. These are the only possible ways. For the deed must either be done or not done,--and that wittingly or unwittingly. But of all these ways, to be about to act knowing the persons, and then not to act, is the worst. It is shocking without being tragic, for no disaster follows. It is, therefore, never, or very rarely, found in poetry. One instance, however, is in the
  Antigone, where Haemon threatens to kill Creon. The next and better way is that the deed should be perpetrated. Still better, that it should be perpetrated in ignorance, and the discovery made afterwards. There is then nothing to shock us, while the discovery produces a startling effect. The last case is the best, as when in the Cresphontes Merope is about to slay her son, but, recognising who he is, spares his life. So in the Iphigenia, the sister recognises the brother just in time. Again in the Helle, the son recognises the mother when on the point of giving her up. This, then, is why a few families only, as has been already observed, furnish the subjects of tragedy. It was not art, but happy chance, that led the poets in search of subjects to impress the tragic quality upon their plots. They are compelled, therefore, to have recourse to those houses whose history contains moving incidents like these.

1.14 - The Secret, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  At the same time, Sri Aurobindo was retrieving the lost Secret, that of the Veda and of all the more or less distorted traditions from Persia to Central America and the Rhine Valley, from Eleusis to the Cathars and from the Round Table to the alchemists the ancient Secret of all the seekers of perfection. This is the quest for the Treasure in the depths of the cave; the battle against the subconscious forces (ogres, dwarves, or serpents); the legend of Apollo and the Python, Indra and the Serpent Vritta, Thor and the giants, Sigurd and Fafner; the solar myth of the Mayas, the Descent of Orpheus, the Transmutation. It is the serpent biting it own tail. And above all, it is the secret of the Vedic rishis, who were probably the first to discover what they called "the great passage," mahas pathah, (II.24.6) the world of "the unbroken Light," Swar, within the rock of the Inconscient: "Our fathers by their words broke the strong and stubborn places, the Angiras seers252 shattered the mountain rock with their cry; they made in us a path to the Great Heaven, they discovered the Day and the sunworld," (Rig Veda I.71.2) they discovered "the Sun dwelling in the darkness." (III.39.5) They found "the treasure of heaven hidden in the secret cavern like the young of the Bird, within the infinite rock." (I.130.3)
  Shadow and Light, Good and Evil have all prepared a divine birth in Matter: "Day and Night both suckle the divine Child." 253 Nothing is accursed, nothing is in vain. Night and Day are "two sisters, immortal, with a common Lover (the Sun) . . . common they, though different their forms." (I.113.2.3) At the end of the "pilgrimage" of ascent and descent, the seeker is "a son of the two Mothers (III.55.7): the son of Aditi, the white Mother254 of the superconscious infinite, and the son of Diti, the earthly Mother of "the dark infinite." He possesses "the two births," human and divine, "eternal and in one nest . . . as the Enjoyer of his two wives" (I.62.7): "The contents of the pregnant hill255 (came forth) for the supreme birth . . . a god opened the human doors." (V.45) "Then indeed, they awoke and saw all behind and wide around them, then, indeed, they held the ecstasy that is enjoyed in heaven. In all gated houses256 were all the gods." (Rig Veda IV.1.18)

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  11 [Psychology and alchemy, pars. 138L, fig. 31.]
  12 Church built of living stones in the Shepherd of Hennas. [Psychological Types,
  --
  13 Golden Flower (1962 edn.), pp. 22, 36. 14 Psychology and alchemy, par. 338.
  224
  --
  with it as fire-water (wine, alcohol).
  The inhabitant of the quadratic space leads to the human
  --
  the devil who had created the world, and, a little later, alchemy
  began to develop its conception of Mercurius as the partly ma-
  --
  tury in the alchemical Codex Ashburnham 1166, 27 and in the
  sixteenth century Mercurius was identified with Hermes Kyl-
  --
  tion in alchemy. 29 "Mater alchimia" is one of the mothers of
  modern science, and modern science has given us an unparal-
  --
  27 See Psychology and alchemy, fig. 131.
  28 in "Chrysopoeia" (in Gratarolus, Verae alchemiae artisque metallicae, 1561,
  pp. 269ft - .), which Augurellus dedicated to Pope Leo X. It contains an invocation
  --
  37 1 In alchemy the snake is the symbol of Mercurius non vulgi,
  who was bracketed with the god of revelation, Hermes. Both
  --
  snake-symbol in alchemy points back to historically earlier
  images. Since the opus was understood by the alchemists as a
  recapitulation or imitation of the creation of the world, the
  --
  "aunt is the snake," is Goethe's version of the alchemical famil-
  iar, Mercurius. Like the dragon, Mercurius is the slippery,
  --
  For the alchemists Paradise was a favourite symbol of the
  albedo* the regained state of innocence, and the source of its
  --
  forth. 43 We find the same symbol in the alchemist and mystic
  John Pordage: divine Wisdom is a "New Earth, the heavenly
  --
  87 See Psychology and alchemy, fig. 257. 88 Ibid., par. 357.
  89 Ibid., fig. 122, and "The Philosophical Tree," pars. 402ff.
  --
  in alchemy by the secret of matter, the lapis. Here the lapis is
  not to be understood as the end product of the opus but rather
  --
  by the alchemists. The symbolism here described can be repre-
  sented diagrammatically as another quaternio or double pyra-
  --
  bined through the alchemical procedure. They are even hostile
  to one another and will not unite of their own accord. They
  --
  which is an intellectual model. The alchemists describe the
  45 The lapis is made of the four elements, like Adam. The centre of the squared
  --
  46 Cf. the evidence for this in Psychology and alchemy, "The Lapis-Christ
  Parallel."
  --
  48 Quotation from Ostanes in Zosimos, "Sur l'art" (Berthelot, alch. grecs, III,
  vi, 5)-
  --
  "round bridal bed" ("Liber de alchemia," Theatr. chem., I, p. 790).
  66 "Congeries," Theatr. chem., I, pp. 574L 57 Ibid., IV, p. 691.
  --
  59 Cf. Psychology and alchemy, par. 167, n. 44. [Also "Paracelsus as a Spiritual
  Phenomenon," fig. B7.]
  --
  only the key to the alchemical art, and "that two-edged sword
  in the hand of the cherub who guards the way to the tree of
  --
  circle, from which, according to one alchemical recipe, the ves-
  sel should be constructed. The mandala signifies the human or
  --
  and transform himself through the alchemical doctrine.
  3 8 In this connection we can also understand what the Aurora
  --
  62 Cf. Psychology and alchemy, par. 338. 63 Mus. herm., p. 770.
  64 La Vertu et la propriete de la quinte essence (1581), p. 26.
  --
  temperaments, elements, alchemical colours, and so on. Thus,
  when we come upon a quaternio among the Gnostics, we find in
  --
  symbols in Gnosticism and its continuation, alchemy. But such
  an arrangement of principles also proves useful for understand-
  --
  70 Case material in Psychology and alchemy, part II. Triadic symbols also occur,
  but they are rarer.
  --
  the alchemical pairs of opposites are linked together in qua-
  ternities, e.g., warm-cold, dry-moist. Applied to the Moses
  --
  in China, and sometimes in Western alchemy too. The inner
  polarity of the snake-symbol far exceeds that of man. It is overt,
  --
  velopmental stage of the symbolism, the alchemical stage, whose
  central idea is the lapis. Just as the serpent forms the lower
  --
  75 Cf. the Ostanes quotation in Zosimos, Psychology and alchemy, par. 405.
  *45
  --
  those "thousand names" which the alchemists devised for their
  central symbol, but nothing different or more fitting would have
  --
  mented by alchemical literature from the first to the eighteenth
  century. The lapis is produced, as we have already seen, from
  --
  relationship to the Anthropos. That is obvious in alchemy, but
  occurs also in the history of religion, where the metals grow
  --
  is in keeping with the paradoxical nature of alchemy.
  The lapis quaternity, which is a product of alchemical
  gnosis, brings us to the interesting physical speculations of
  --
  on the alchemical premises discussed above. We can see in them,
  therefore, the earliest beginnings of a theory of energy. 88
  The phlogiston theory adumbrated by the alchemists did
  not get as far as that, but it points unmistakably in that direc-
  --
  ordinate, or the fourth in the alchemical series of elements, is
  characterized by the fact that one element has an exceptional
  --
  In alchemy Mercurius is male-female and frequently appears
  as a virgin too. This characteristic (3 + l > or 3 : 4) * s a ^ so appar-
  --
  fire 90 in the alchemical quaternio of elements, to Mercurius
  duplex in Maier's quaternio of gods, and in the "Christian
  --
  Mercurius duplex of alchemy. 92
  The space-time quaternio is the archetypal sine qua non for
  --
  i 01 Anyone who knows alchemy can hardly avoid being struck
  by the likeness which pseudo-Clement's theory bears to the basic
  conceptions of the alchemists, if we disregard its moral aspects.
  Thus we have the "hostile brothers," Christ and the devil, who
  --
  45 From the lapis, i.e., from alchemy, the line leads direct to
  256
  --
  the quaternio of alchemical states of aggregation, which, as we
  have seen, is ultimately based on the space-time quaternio. The
  --
  of an original state of wholeness, which the alchemists expressed
  through the symbol of the uroboros, and finally the formula
  repeats the ancient alchemical tetrameria, 106 which is implicit
  / \
  --
  106 Cf. Psychology and alchemy, pars. 189 and sogf., in relation to the four
  regimina and dispositiones.
  --
  bolical terms by the alchemical dictum: "Solve et coagula" (dis-
  solve and coagulate). The correspondence is represented by the
  --
  this in detail in Psychology and alchemy and can therefore limit
  myself here to the basic points. The schematization and analogy-
  --
  the opus alchemicum, which was also bound up with astrology
  and the so-called necromantic arts. This is evident from the use
  --
  obvious enough in terms of alchemy, because the lapis is the ar-
  canum that contains God or that part of God which is hidden in
  --
  of our formula. The alchemists were fond of picturing their
  opus as a circulatory process, as a circular distillation or as the
  --
  circular opus can be found in Chinese alchemy: "When the
  light is made to move in a circle, all the energies of heaven and
  --
  113 Documentation in Psychology and alchemy, esp. pars. 427, n. 4, and 431.
  114 De circulo physico quadrato, p. 16. H5 Ibid., p. 17.
  --
  118 Berthelot, alch. grecs, II, iv, 44.
  264

1.15 - Conclusion, #Aion, #Carl Jung, #Psychology
  gaged the speculations of the alchemists in the form of the
  "Chymical Wedding," and those of the cabalists in the form of
  --
  426 The dual being born of the alchemical union of opposites,
  the Rebis or Lapis Philosophorum, is so distinctively marked in
  --
  experience. They are therefore, like the alchemists, a veritable
  mine of information concerning all those natural symbols aris-

1.15 - Index, #Aion, #Carl Jung, #Psychology
  centre, 224; in alchemy, 169; in
  man, and God-image, 171; in one-
  --
  chemical processes, alchemy and,
  157
  --
  correspondence: in opus alchemi-
  cum, 262; principle of, 258; see
  --
  fire, 101, 264; in alchemy, 130^, 252;
  as dream-symbol, 13272, 13772;
  --
  192, 196/f, 269; and alchemy, 173,
  232; Christ-figure in, 203; and
  --
  God-image: alchemy and, 125;
  anthropomorphic, 55, 67; centre
  --
  gold, in alchemy, 264
  good and evil, see evil
  --
  Psychology and alchemy, 3172,
  3772, 4072, 6372, 6472, 6772, 7872,
  --
  Mater alchimia, 173, 232
  materialism, 109, 150, 176, 181, 233,
  --
  opposites: alchemical, linked to-
  gether, 244; anima/animus, 268;
  --
  237; alchemical laborant as, 168;
  anima and, 187; lapis as, 127, 236,
  --
  salt, 133, 157; in alchemy, 161; "of
  the metals," 139
  --
  science: alchemy and, 176; and
  faith, 173/; natural, 27; - , rise
  --
  steel, 133; alchemical, 161; see also
  chalybs
  --
  symbol(s): in alchemy, 179; autono-
  mous, 31; of Christ and the devil,
  --
  tetrameria, 254; alchemical, 259
  Tetramorph, 36
  --
  unconscious: alchemy and symbol-
  ism of unconscious processes, 179;
  --
  vessel: in alchemy, 238/f; Hermetic/
  nigromantic, 240; as symbol, 224/
  --
  water: in alchemy, 159/, 180, 249;
  baptismal, 180; bright, 139; in
  --
  The Fish in alchemy
  The alchemical Interpretation of the Fish
  Background to the Psychology of Christian alchemical Symbolism
  Gnostic Symbols of the Self
  --
  *i2. PSYCHOLOGY AND alcHEMY (1944)
  Prefatory Note to the English Edition ([1951?] added 1967)
  Introduction to the Religious and Psychological Problems of alchemy
  Individual Dream Symbolism in Relation to alchemy (1936)
  Religious Ideas in alchemy (1937)
  Epilogue
  fi3. alcHEMICAL STUDIES
  Commentary on "The Secret of the Golden Flower" (1929)
  --
  SYNTHESIS OF PSYCHIC OPPOSITES IN alcHEMY
  The Components of the Coniunctio
  --
  12. Psychology and alchemy
  (7953; 2nd edn., 1968)
  13. alchemical Studies (7 968)
  14. Mysterium Coniunctionis

1.16 - (Plot continued.) Recognition its various kinds, with examples, #Poetics, #Aristotle, #Philosophy
  The third kind depends on memory when the sight of some object awakens a feeling: as in the Cyprians of Dicaeogenes, where the hero breaks into tears on seeing the picture; or again in the 'Lay of alcinous,' where
  Odysseus, hearing the minstrel play the lyre, recalls the past and weeps; and hence the recognition.

1.16 - The Season of Truth, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  The secrets are simple, we have said, and we wonder if that difficult transmutation, that complex alchemy, those thick manuals and mysterious initiations, those educated austerities and spiritual exercises, those meditations and retreats and tortured breathing, that whole labor of the spirit are not actually the labor of the mind trying to make it difficult, tremendously difficult, so it can inflate itself further, and then glory in untying the enormous knot it had itself tied. If things are too simple, it does not believe in them, because it has nothing to do because it yearns to do, at all costs. That is its food and livelihood its ego's livelihood. But that mental inflation and pontification may hide from us an utter simplicity, a supreme facility, a supreme nondoing that is the art of doing well. We have had to do and do again, tramp around the trails of the mind to individualize a fragment of that formidable, immense Consciousness-Force, that universal Energy-Harmony, to make it self-conscious, as it were, in one form and in billions of forms. But has not the time come, at the end of the little flame's long journey, to break the mold that helped us to grow and rediscover the totality of Consciousness and Energy and Harmony in one small center of being, a little point of matter, in one clear little note, and to let That do, That change our eyes, That permeate our tissues, That widen our substance to let a supreme Child who runs over the great prairies of the world play in us and for us, if we want, because he is us? This difficult transmutation may not be so difficult after all. It must be as simple as truth, simple as a smile, simple as a child at play. Perhaps everything hinges simply on whether we wish to take the path of difficulty the path of the mind desperately inflating itself to try to blow itself up to the size of the universe, the path of the buts and whys and hows and all the implacable laws that choke us time and again in our mental straitjacket or the path of an unknown little something stealing through the air, sparkling in the air, winking at every street corner and every encounter, in everything, all the trifles of the day, as though carrying us along in an indescribable golden wake in which everything is easy and simple and miraculous we are right in the midst of the miracle! We are in the full supramental season. It is knocking at all our closed windows, at our countries, our hearts, our crumbling systems, our shaky laws, our faltering wisdoms, in our thousands of ills that keep coming out, our thousands of little lies abandoning the skiff in distress it is softly slipping its golden skiff beneath the old specious appearances, it is growing its unexpected buds beneath the old rags, awaiting a tiny little crack to spring out into the open, a tiny little call. The transmutation is not difficult; it is all there, already done, only waiting for us to open our eyes to the unreality of misery and falsehood and death and our impotence to the unreality of the mind and the laws of the mind. It is waiting for our radical saltus into that future of truth, our mass uprising against the old cage, our general strike against the Machine. Oh! let us leave it to the elders, the old elders of the old world, the old believers in misery and suffering and the bomb and the gospel and the millions of gospels that struggle for a share of the world, to run their old squeaky machine for a few more days, to quarrel over borders, argue over reforms of the rot, debate agreements of disagreement, stockpile bombs and false knowledge and libraries and museums, preach good and evil, preach the friend and the enemy, preach country and no-country, build more and more machines and supermachines and rockets to the moon and misery for every pocketbook let us leave to them the last convulsions of the falsehood, the last cries of the rot, we who do not care about countries, borders, machines and all that walled-in future, we who believe in a light and inexpressible something that is pounding at the doors of the world and pounding in our hearts, in a completely new future, completely clear and vibrant and marvelous, without borders, without laws, without gospels, beyond all their possibilities and impossibilities, their good and evil, their small countries and small thoughts we who believe in Truth, in the supreme beauty of Truth, the supreme joy of Truth, the supreme power of Truth. We are the sons of a more marvelous Future which is already there, which will spring out into the open by our cry of trust, sweeping away all the old machinery like an unreal dream, a nightmare of the mind, an old windbag filled with only as much air as we still consent to lend it. The transmutation has to be done in our hearts, the last revolution to be carried out, the supramental revolution of the human species as others had launched the human revolution among the apes its great rebellion against the Machine, its general strike against mental knowledge, mental power and mental fabrications against the mental prison its mass defection from the old groove of pain, and its calling out for what has to be, its simple cry for truth amidst the rubble of the mental age: the truth, the truth, the truth, and nothing but the truth.
  Then Truth shall be.

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  whether they be Vedic, Orphic, alchemical, or Catharist and to recover the whole truth of the two poles within a third position, which is neither that of the materialists nor that of the spiritualists. The ascent of man into heaven is not the key, but rather his ascent here into the spirit and the descent also of the spirit into his normal humanity and the transformation of this earthly nature. For that and not some post mortem salvation is the real new birth for which humanity waits as the crowning movement of its long, obscure and painful course.403
  Sri Aurobindo brings us a message of hope. Ultimately, our present reign of gnomes is the sign of a new emergence. Our darkness and declines always signal the advent of a greater light, which had to descend to break the prevailing limits. There are only two ways of breaking the limits: through an excess of light or an excess of darkness, but while one draws our darkness up into the light and dissolves it, the other precipitates the light into our darkness and transmutes it. One way liberates a few individuals, while the other liberates the whole earth. Ten thousand years ago, a few giants among men had wrestled out the Secret of the world, but this was the privilege of a few initiates, while now we must all become initiates.

1.201 - Socrates, #Symposium, #Plato, #Philosophy
  I was surprised to hear this speech. Well now, Diotima, I said. I know you are very wise, but is this really how things are? Like the perfect sophist183 she replied: Believe me, Socrates. You have only to look at humankinds love of honour and you will be surprised at your absurdity regarding the matters I have just mentioned, unless you think about it and reflect how strongly people are affected by the desire to become famous and to lay up immortal glory for all time.184 For the sake of this they are prepared to run risks even more than for their children spend their money, endure any kind of suffering, even die in the cause. Do you suppose, she went on, that alcestis would have died to save Admetus, or Achilles would have sacrificed his life to avenge Patroclus, or your Athenian king Codrus would have perished before his time for the sake of his sons succession, if they had not thought that the memory of their virtue,185 which indeed we still have of them, would be immortal? Far from it, she said. I think that it is for the sake of immortal fame186 and this kind of glorious reputation187 that everyone strives to the utmost, and the better they are the more they strive: for they desire what is immortal.
  Those whose pregnancy is of the body, she went on, are drawn more towards women, and they express their love through the procreation of children, ensuring for themselves, they think, for all time to come, immortality and remembrance and happiness in this way. But
  --
  Not long after, the voice of alcibiades was heard in the courtyard; he was very drunk and shouting loudly, asking where Agathon was and demanding to be taken to Agathon. So alcibiades was ushered in, supported by some of his attendants and the girl who played the aulos.
  He stood by the door, crowned with a bushy garl and of ivy and violets and with an abundance of ribbons tied round his head. Good evening, gentlemen, he said. Will you welcome as a fellow drinker a man already very drunk, or must I merely crown Agathon, which is what I came for, and then go away again? For I have to tell you, he said, I couldnt come yesterday, but here I am now with ribbons on my head, to put this crown from my own head on to the head of the wisest and handsomest man, and proclaim him to be so. Will you laugh at me because I am drunk? You may laugh, but all the same I know my proclamation is true. But tell me straight away: do you agree to my terms? May I come in or not? Will you drink with me or not?
  --
  Take off alcibiades shoes, said Agathon to the servants, so that he can have the third place on the couch.
  Thank you, said alcibiades, but who is this on my other side? As he spoke, he turned round and saw Socrates. At once he leaped up.
  Heracles! he exclaimed, What is this! You, Socrates? You were lying there to ambush me again, just as you used to do, making a sudden appearance in a place where I least expected you. Now what are you up to? And another thing, why are you on this particular couch? I notice you are not beside someone like Aristophanes who enjoys mockery too.
  --
  No peace is possible, said alcibiades, between the two of us, and I will take my revenge for these allegations later on. But as for now,
  Agathon, please give me back some of the ribbons to crown this mans head too, this wonderful head of his, so that he cannot blame me for crowning you and not him. When it is a contest of words he beats every one else, not just once, like you the day before yesterday, but every time. So saying he took some of the ribbons and crowned Socrates, and then took his place on the couch.
  --
  Boy, bring me that wine-cooler there, he ordered, seeing that it held more than eight cotylae.202 Having had this filled alcibiades first drained it himself, then told them to fill it again for Socrates, saying as they did so, In the case of Socrates, gentlemen, my trick is useless.
  However much you provide, he will drink it all and never be drunk.
  --
  O Eryximachus, said alcibiades, best son of the best and most sober203 father, my greetings to you.
  And the same to you. But what should we do?
  --
  That is all very well, Eryximachus, said alcibiades, but for a drunken man to be in competition with the speeches of the sober is scarcely fair. And another thing, my dear friend: do you really believe what Socrates said just now? Do you realise that the truth is entirely the opposite of what he was saying? He is the one who starts hitting me if I try to praise anyone else, god or man, in his presence.
  Watch what you say! said Socrates.
  By Poseidon! exclaimed alcibiades, You cannot deny that! I would never praise anyone else in your presence.
  In that case, said Eryximachus, go ahead if you want to, and praise

12.01 - The Return to Earth, #Savitri, #Sri Aurobindo, #Integral Yoga
  Of her transmuting heart the alchemy is."
  Then one spoke there who seemed a priest and sage:

12.09 - The Story of Dr. Faustus Retold, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Dr. Faust, as you know, you must have seen him on our school stage, was a very learned man. His ambition was to acquire all knowledge, knowledge of all subjects, of all arts and sciences. But he wanted not only to be a doctor of theories but of practice also, not only a learned man but a man of power in additionnot only to know but to control. Universal nature was his field and he sought not only to measure and survey the outside but to probe into her deeper secret mysteries. In those days there was a line of inquiry pursued by savants that was called occultism. The occultist sought to discover the secret and subtle forces of nature through which one could influence and control outer and material things and happenings. In this field there were the alchemists whose attempt was to transform lead into gold, that is to say, manipulate forces and elements in nature in such a way that mere lead would be turned into pure gold. So, our Dr. Faust, in tune with these magicians as they were commonly known, ventured into this region to possess the power over the forces of nature. This control over nature could go to the extent of producing what we know as miracles, for example, you ask for a thing, anything whatsoever, and it is there before you; you want to go some place, you will the thing and you are there like a flash of lightning. You can even make people do what you want to be done.
   One day when Dr. Faust was deeply engaged in this interesting occupation, suddenly he saw standing in front of him a figurea strange figure, black, robed in black, huge in staturehe was taken by surprise. Half in curiosity, half in fear he asked who he was. The figure answered: he was what Dr. Faust wanted, that is to say, he could give Faust whatever he wanted, he was that Power. Dr. Faust questioned him and he was answered that the person was indeed what he was claiming to be. Faust was to ask only to have the thing he wanted. Faust could have more and more knowledge, more and more power. Not only that, but something infinitely greater and more precious. Dr. Faust wanted to know what that was. "Infinite pleasure, infinite delight. You will never be sad or sorrowful, never suffer, I will give you perfect enjoyment." This ambitious greedy man swallowed the bait. Faust asked whether it was all truewhat he was professing. The person answered: "More than what I have promised, I will give you. But it is give and take, you can take only when you give." "Give! What can I give? What have I got?" Oh! it is nothing, it is just a trifle. You won't ever know that you are giving. Ready?" "Ready? Yes, quite. But just tell me what it is?" "Oh! it is indeed nothingyour soul!" "Soul?" Faust did not know what the soul was. He nodded assent, strange to say, somewhat hesitatinglyalthough so eager and ardent till now. Take it then, he said.

1.21 - Tabooed Things, #The Golden Bough, #James George Frazer, #Occultism
  other was that of alcmena, who travailed with Hercules for seven
  days and seven nights, because the goddess Lucina sat in front of

1.22 - The Necessity of the Spiritual Transformation, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The main failure, the root of the whole failure indeed, is that he has not been able to shift upward what we have called the implicit will central to his life, the force and assured faith inherent in its main power of action. His central will of life is still situated in his vital and physical being, its drift is towards vital and physical enjoyment, enlightened indeed and checked to a certain extent in its impulses by the higher powers, but enlightened only and very partially, not transformed,checked, not dominated and uplifted to a higher plane. The higher life is still only a thing superimposed on the lower, a permanent intruder upon our normal existence. The intruder interferes constantly with the normal life, scolds, encourages, discourages, lectures, manipulates, readjusts, lifts up only to let fall, but has no power to transform, alchemise, re-create. Indeed it does not seem itself quite to know where all this effort and uneasy struggle is meant to lead us,sometimes it thinks, to a quite tolerable human life on earth, the norm of which it can never successfully fix, and sometimes it imagines our journey is to another world whither by a religious life or else an edifying death it will escape out of all this pother and trouble of mortal being. Therefore these two elements live together in a continual, a mutual perplexity, made perpetually uneasy, uncomfortable and ineffectual by each other, somewhat like an ill-assorted wife and husband, always at odds and yet half in love with or at least necessary to each other, unable to beat out a harmony, yet condemned to be joined in an unhappy leash until death separates them. All the uneasiness, dissatisfaction, disillusionment, weariness, melancholy, pessimism of the human mind comes from mans practical failure to solve the riddle and the difficulty of his double nature.
  We have said that this failure is due to the fact that this higher power is only a mediator, and that thoroughly to transform the vital and physical life in its image is perhaps not possible, but at any rate not the intention of Nature in us. It may be urged perhaps that after all individuals have succeeded in effecting some figure of transformation, have led entirely ethical or artistic or intellectual lives, even shaped their life by some ideal of the true, the good and the beautiful, and whatever the individual has done, the race too may and should eventually succeed in doing; for the exceptional individual is the future type, the forerunner. But to how much did their success really amount? Either they impoverished the vital and physical life in them in order to give play to one element of their being, lived a one-sided and limited existence, or else they arrived at a compromise by which, while the higher life was given great prominence, the lower was still allowed to graze in its own field under the eye more or less strict or the curb more or less indulgent of the higher power or powers: in itself, in its own instincts and demands it remained unchanged. There was a dominance, but not a transformation.

1.24 - The Advent and Progress of the Spiritual Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The thing to be done is as large as human life, and therefore the individuals who lead the way will take all human life for their province. These pioneers will consider nothing as alien to them, nothing as outside their scope. For every part of human life has to be taken up by the spiritual,not only the intellectual, the aesthetic, the ethical, but the dynamic, the vital, the physical; therefore for none of these things or the activities that spring from them will they have contempt or aversion, however they may insist on a change of the spirit and a transmutation of the form. In each power of our nature they will seek for its own proper means of conversion; knowing that the Divine is concealed in all, they will hold that all can be made the spirits means of self-finding and all can be converted into its instruments of divine living. And they will see that the great necessity is the conversion of the normal into the spiritual mind and the opening of that mind again into its own higher reaches and more and more integral movement. For before the decisive change can be made, the stumbling intellectual reason has to be converted into the precise and luminous intuitive, until that again can rise into higher ranges to overmind and supermind or gnosis. The uncertain and stumbling mental will has to rise towards the sure intuitive and into a higher divine and gnostic will, the psychic sweetness, fire and light of the soul behind the heart, hdaye guhym, has to alchemise our crude emotions and the hard egoisms and clamant desires of our vital nature. All our other members have to pass through a similar conversion under the compelling force and light from above. The leaders of the spiritual march will start from and use the knowledge and the means that past effort has developed in this direction, but they will not take them as they are without any deep necessary change or limit themselves by what is now known or cleave only to fixed and stereotyped systems or given groupings of results, but will follow the method of the Spirit in Nature. A constant rediscovery and new formulation and larger synthesis in the mind, a mighty remoulding in its deeper parts because of a greater enlarging Truth not discovered or not well fixed before, is that Spirits way with our past achievement when he moves to the greatnesses of the future.
  This endeavour will be a supreme and difficult labour even for the individual, but much more for the race. It may well be that, once started, it may not advance rapidly even to its first decisive stage; it may be that it will take long centuries of effort to come into some kind of permanent birth. But that is not altogether inevitable, for the principle of such changes in Nature seems to be a long obscure preparation followed by a swift gathering up and precipitation of the elements into the new birth, a rapid conversion, a transformation that in its luminous moment figures like a miracle. Even when the first decisive change is reached, it is certain that all humanity will not be able to rise to that level. There cannot fail to be a division into those who are able to live on the spiritual level and those who are only able to live in the light that descends from it into the mental level. And below these too there might still be a great mass influenced from above but not yet ready for the light. But even that would be a transformation and a beginning far beyond anything yet attained. This hierarchy would not mean as in our present vital living an egoistic domination of the undeveloped by the more developed, but a guidance of the younger by the elder brothers of the race and a constant working to lift them up to a greater spiritual level and wider horizons. And for the leaders too this ascent to the first spiritual levels would not be the end of the divine march, a culmination that left nothing more to be achieved on earth. For there would be still yet higher levels within the supramental realm, as the old Vedic poets knew when they spoke of the spiritual life as a constant ascent,

1.29 - Geri del Bello. The Tenth Bolgia Alchemists. Griffolino d' Arezzo and Capocchino. The many people and the divers wounds, #The Divine Comedy, #Dante Alighieri, #Christianity
  object:1.29 - Geri del Bello. The Tenth Bolgia alchemists. Griffolino d' Arezzo and Capocchino. The many people and the divers wounds
  These eyes of mine had so inebriated,
  --
  For alchemy, which in the world I practised,
  Minos, who cannot err, has me condemned."
  --
  Who metals falsified by alchemy;
  Thou must remember, if I well descry thee,

1.43 - Dionysus, #The Golden Bough, #James George Frazer, #Occultism
  tradition was that he went down through the alcyonian lake; and his
  return from the lower world, in other words his resurrection, was

18.05 - Ashram Poets, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   O the alchemy of Mother mine!
   Wherever I turn

1953-08-05, #Questions And Answers 1953, #The Mother, #Integral Yoga
   But receptivity opens to other levels. Those who live in a world of desires and passions, increase their vital receptivity so much at times that it reaches proportions very unpleasant to themselves and to their surroundings. And then there are those who live in the mental consciousness; their mental receptivity grows very much. All who create mentally, study and live in mental activity, if the mental activity is constant, can progress indefinitely. Mind in the human being does not stop functioning even when the physical instrument has deteriorated. It may no longer manifest its intelligence materially, if there is a lesion in the brain, for example, but nothing can prevent the mind itself, independently of the instrument, from progressing, from continuing to grow. It is a being that lasts infinitely longer than the physical. It is still young when physically one is already old. Only when you do not take enough care to keep your brain in a good state, only if accidents occur and there are lesions then you can no longer express yourself. But the mind in itself continues to grow. And those who have a sufficient physical balance, for example, those who have not gone to excesses of any kind, who have never mistreated their body, who have never poisoned themselves like most peoplewho have never smoked, drunk alcohol and so onkeep their brain in a relatively good condition and they can progress, even in their expression, till the end of their life. It is only if in the last years of their life they make a kind of withdrawal within themselves, that they lose their power of expression. But the mind goes on progressing.
   The vital is by nature immortal. But it is not organised, and in its normal state, it is over-excited, full of contradictory passions and impulses. So with all that it destroys itself. But otherwise the elements continue to exist. A desire, a passion is a very living thing and continues to live for a very long time, even independently of the being who is subjected to them, I might say, rather than creates them, because they are things that one is subjected to, that rush upon you from outside like a storm that seizes you and carries you away, unless you keep very calm like that, very still, very quiet, as though one were clinging to something solid and immobile in oneself, allowing the storm to pass over when it begins to blowit blows, but one must not stir, one must not let oneself tremble or shiver or shake; one must remain altogether immobile and know that these are passing storms. And when the storm has blown over, it passes and goes away; then one can heave a deep breath and resume ones normal balance; and there has been only a minimum destruction. In such cases, generally, things turn out well in the end.

1953-12-09, #Questions And Answers 1953, #The Mother, #Integral Yoga
   It is because she participates in their nature. She has descended upon earth to participate in their nature. Because if she did not participate in their nature, she could not lead them farther. If she remained in her supreme consciousness where there is no suffering, in her supreme knowledge and consciousness, she could not have any contact with human beings. And it is for this that she is obliged to take on the human consciousness and form, it is to be able to enter into contact with them. Only, she does not forget: she has adopted their consciousness but she remains in relation with her own real, supreme consciousness. And thus, by joining the two, she can make those who are in that other consciousness progress. But if she did not adopt their consciousness, if she did not suffer with their sorrow, she could not help them. Hers is not a suffering of ignorance: it is a suffering through identity. It is because she has accepted to have the same vibrations as they, in order to be able to enter into contact with them and pull them out of the state they are in. If she did not enter into contact with them, she would not be felt at all or no one could bear her radiance. This has been said in all kinds of forms, in all kinds of religions, and they have spoken very often of the divine Sacrifice, but from a certain point of view it is true. It is a voluntary sacrifice, but it is true: giving up a state of perfect consciousness, perfect bliss, perfect power in order to accept the state of ignorance of the outer world so as to pull it out of that ignorance. If this state were not accepted, there would be no contact with it. No relation would be possible. And this is the reason of the incarnations. Otherwise, there would be no necessity. If the divine consciousness and divine force could work directly from the place or state of their perfection, if they could work directly on matter and transform it, there would be no need to take a body like mans. It would have been enough to act from the world of Truth with the perfect consciousness and upon consciousness. In fact that acts perhaps but so slowly that when there is this effort to make the world progress, make it go forward more rapidly, well, it is necessary to take on human nature. By taking the human body, one is obliged to take on human nature, partially. Only, instead of losing ones consciousness and losing contact with the Truth, one keeps this consciousness and this Truth, and it is by joining the two that one can create exactly this kind of alchemy of transformation. But if one did not touch matter, one could do nothing for it.
   Did Savitri foresee what she was going to do?

1954-03-24 - Dreams and the condition of the stomach - Tobacco and alcohol - Nervousness - The centres and the Kundalini - Control of the senses, #Questions And Answers 1954, #The Mother, #Integral Yoga
  object:1954-03-24 - Dreams and the condition of the stomach - Tobacco and alcohol - Nervousness - The centres and the Kundalini - Control of the senses
  class:chapter
  --
  Why do tobacco and alcohol destroy the memory and will?
  Why? Because, they do so. There is no moral reason. It is a fact. There is a poison in alcohol, there is a poison in tobacco; and this poison goes into the cells and damages them. alcohol is never expelled, so to say; it accumulates in a certain part of the brain, and then, after the accumulation, these cells no longer function at allsome people even go mad because of it, that is what is called delirium tremens, the result of having swallowed too much alcohol which is not absorbed but remain in this way concentrated in the brain. And it is so radical even that There is a province in France, for instance, which produces wine, a wine with a very low percentage of alcohol: I believe it is four or five per cent, a very low percentage, you understand; and these people, because they make it, drink wine as one drinks water. They drink it neat, and after some time they become ill. They have cerebral disorders. I knew people of this kind, the brain was disordered, didnt function any more. And tobacconicotine is a very serious poison. It is a poison that destroys the cells. I have said that it is a slow poison because one doesnt feel it immediately except when one smokes for the first time and it makes one very ill. And this should make you understand that it ought not to be done. Only, people are so stupid that they think it is a weakness and so continue until they get used to the poison. And the body no longer reacts, it allows itself to be destroyed without reacting: you get rid of the reaction.
  It is the same thing physically as morally. When you do something you ought not to do and your psychic tells you in its still small voice not to do it, then if you do it in spite of that, after a while it will no longer tell you anything, and you will no longer have any inner reactions at all to your bad actions, because you have refused to listen to the voice when it spoke to you. And then, naturally, you go from bad to worse and tumble into the hole. Well, for tobacco it is the same thing: the first time the body reacts violently, it vomits, it tells you, I dont want it at any cost. You compel it with your mental and vital stupidity, you force it to do so; it doesnt react any longer and so lets itself be poisoned gradually until it decomposes. The functioning deteriorates; it is the nerves that are affected; they no longer transmit the will because they are affected, they are poisoned. They no longer have the strength to transmit the will. And finally people begins to tremble, they have nervous movements. There are quite a few, one doesnt need to go very far to find them. And they are like that only because they have committed excesses: they drank and smoked. And when they lift an object, their hands shake (gesture). Thats what one gets by doing this.
  --
  I did not understand this passage from the text: Continence is therefore the rule for all those who aspire for progress. But especially for those who want to prepare themselves for the supramental manifestation, this continence must be replaced by a total abstinence, achieved not by coercion and suppression but by a kind of inner alchemy, as a result of which the energies that are normally used in the act of procreation are transmuted into energies for progress and integral transformations.
  This is quite well known in yogic disciplines in India, when one begins to become conscious of ones energies and have control over them. You know, dont you, the theory of the different centres where the energies are concentrated? Generally, it is said that there are five. But the true number is seven or even twelve. Anyway, these centres are centres of accumulation of energy, energies which control certain activities. Thus, there is an accumulation of energy at the sex-centre, a great accumulation of energy, and those who have control over these energies succeed in mastering them and raising them up, and they place them here (Mother points to the centre of the chest). And here is the centre of the energies of progress. This is what is called the seat of Agni, but it is the energies of progress, the will to progress, that are here. So the energies concentrated in the sex-centre are pulled upwards and placed here. And they increase considerably, so that the sex-centre becomes absolutely calm, peaceful, immobile.

1954-07-07 - The inner warrior - Grace and the Falsehood - Opening from below - Surrender and inertia - Exclusive receptivity - Grace and receptivity, #Questions And Answers 1954, #The Mother, #Integral Yoga
  Instead of self-opening we could put receptivity, something that opens in order to receive. Now, instead of opening and receiving from all sides and from everyone, as is usually done, one opens only to the Divine to receive only the divine force. It is the very opposite of what men usually do. They are always open on the surface, they receive all the influences from all sides. And then this produces inside them what we might call a pot-pourri (Mother laughs) of all kinds of contradictory movements which naturally create countless difficulties. So here, you are advised to open only to the Divine and to receive only the divine force to the exclusion of everything else. This diminishes all difficulties almost entirely. Only one thing remain difficult. It is One can do it and, unless one is in a state of total alchemy, well, it is difficult to be in contact with people, to speak to them, for example, to have any kind of exchange with them without absorbing something from them. It is difficult. If one is in a kind of if one is in an atmosphere thats like a filter, then everything that comes from outside is filtered before it touches you. But it is very difficult; it requires a very wide experience. That is why, also, people who wanted the easiest path went into solitude to sit under a tree, did not speak any more and saw nobody; for this helps to diminish undesirable exchanges. Only, it has been noticed that these people begin to become enormously interested in the life of little animals, the life of plants, for it is difficult not to have any exchange with anything at all. So it is much better to face the problem squarely and be surrounded by an atmosphere so totally concentrated on the Divine that what comes through this atmosphere is filtered in its passage.
  And then again, even when this has been done, there is still the problem of food; as long as our body is compelled to take in foreign matter in order to subsist, it will absorb at the same time a considerable amount of inert and unconscious forces or those having a rather undesirable consciousness, and this alchemy must take place inside the body. We were speaking of the kinds of consciousness absorbed with food, but there is also the Inconscience thats absorbed with foodquite a deal of it. And that is why in many yogas there was the advice to offer to the Divine what one was going to eat before eating it (Mother makes a gesture of offering, hands joined, palms open). It consists in calling the Divine down into the food before eating it. One offers it to Him that is, one puts it in contact with the Divine, so that it may be under the divine influence when one eats it. It is very useful, it is very good. If one knows how to do it, it is very useful, it considerably reduces the work of inner transformations which has to be done. But, you see, in the world as it is, we are all interdependent. You cannot take in the air without taking in the vibrations, the countless vibrations produced by all kinds of movements and all kinds of people, and you mustif you want to remain intactyou must constantly act like a filter, as I was saying. That is to say, nothing that is undesirable should be allowed to enter, as when one goes to infected areas, one wears a mask over the face so that the air may be purified before one breathes it in. Well, something similar has to be done. One must have around oneself so intense an atmosphere in a total surrender to the Divine, so intensified around oneself that everything that passes through is automatically filtered. Anyhow, it is very useful in life, for there arewe spoke about this toothere are bad thoughts, bad wills, people who wish you ill, who make formations. There are all kinds of absolutely undesirable things in the atmosphere. And so, if one must always be on the watch, looking around on all sides, one would think only of one thing, how to protect oneself. First of all, it is tiresome, and then, you see, it makes you waste much time. If you are well enveloped in this way, with this light, the light of a perfectly glad, totally sincere surrender, when you are enveloped with that, it serves you as a marvellous filter. Nothing that is altogether undesirable, nothing that has ill-will can pass through. So, automatically, these things return where they came from. If there is a conscious ill-will against you, it comes, but cannot pass; the door is closed, for it is open only to divine things, it is not open to anything else. So it returns very quietly to the source from where it came.
  But all these things are One can learn how to do them through a kind of study and science. But they can be done without any study or science provided the aspiration and surrender are absolute and total. If the aspiration and surrender are total, it is done automatically. But you must see to it that they are total; and besides, as I was saying just now, you become very clearly aware of it, for the moment they are not total, you are no longer happy. You feel uneasy, very miserable, dejected, a bit unhappy: Things are not quite pleasant today. They are the same as they were yesterday; yesterday they were marvellous, today they are not pleasing!Why? Because yesterday you were in a perfect state of surrender, more or less perfectand today you arent any more. So, what was so beautiful yesterday is no longer beautiful today. That joy you had within you, that confidence, the assurance that all will be well and the great Work will be accomplished, that certitudeall this, you see, has become veiled, has been replaced by a kind of doubt and, yes, by a discontent: Things are not beautiful, the world is nasty, people are not pleasant. It goes sometimes to this length: The food is not good, yesterday it was excellent. It is the same but today it is not good! This is the barometer! You may immediately tell yourself that an insincerity has crept in somewhere. It is very easy to know, you dont need to be very learned, for, as Sri Aurobindo has said in Elements of Yoga: One knows whether one is happy or unhappy, one knows whether one is content or discontented, one doesnt need to ask oneself, put complicated questions for this, one knows it!Well, it is very simple.

1954-12-29 - Difficulties and the world - The experience the psychic being wants - After death -Ignorance, #Questions And Answers 1954, #The Mother, #Integral Yoga
  That is why, in fact, the way is so long. Even without having any other consideration than that of what one is absorbing constantly into himself when breathing or eating, all these things one must constantly transform as one goes on absorbing them. It is a continuous alchemy in which one absorbs a particular kind of vibration containing all the possible disorders and must transmute this into something which is ready to receive the light from above. And this work is perpetual, and perpetually renewed. So it is impossible to live in this world, in the world as it is, and become perfect without the world itself making a great progress.
  (Long silence)

1955-05-18 - The Problem of Woman - Men and women - The Supreme Mother, the new creation - Gods and goddesses - A story of Creation, earth - Psychic being only on earth, beings everywhere - Going to other worlds by occult means, #Questions And Answers 1955, #The Mother, #Integral Yoga
  Drunkenness, you dont know what drunkenness is? Drunkenness means to drink alcohol, and it is something very widespread, unfortunately, over the whole earth, and it is men who drink, usually. Among the working classes, as soon as they have received their pay they go and drink away more than half of it, and when the wife goes to ask them for money to get food for them, she gets a beating. Thats how things usually occur. And the Swedish Government had tried for a very long time, because these people were quite reasonable and found that it was one of the things which most harmed social peace; but they had never succeeded. But it seems that within something like two or three years of government, women succeeded in doing it. And it was finished, one heard no more about it. How they did it I dont remember now. Someone had told me then. Naturally, not by prohibition, because wherever that has been tried, it has never succeeded. But they succeeded. It is there. Now it is there. It took more than half a century to spread. Now there are many countries in which women are in the Government.
  (To Pavitra) Are there any in France? Are there women members of Parliament?

1957-04-17 - Transformation of the body, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  I dont know if there ever were beings on earth who had partially realised this, but in a very small way there have been partial instances of one thing or another, examples which go to prove that it is possible. And following up this idea, one could go so far as to conceive of the replacement of material organs and their functioning as it now is, by centres of concentration of force and energy which would be receptive to the higher forces and which, by a kind of alchemy, would use them for the necessities of life and the body. We already speak of the different centres in the bodythis knowledge is very widespread among people who have practised yoga but these centres could be perfected to the point where they replace the different organs by a direct action of the higher energy and vibrations on matter. Those who have practised occultism well enough, in its most integral form, it could be said, know the process of materialisation of subtle energies and can put them in contact with physical vibrations. Not only is it something that can be done, but it is something which is done. And all that is a science, a science which must itself be perfected, completed, and which will obviously be used for the creation and setting in action of new bodies which will be able to manifest the supramental life in the material world.
  But, as Sri Aurobindo says, before this can be done, it is good to utilise all that we have in order to increase and make more exact the control of physical activities. It is very obvious that those who practise physical culture scientifically and with coordination acquire a control over their bodies thats unimaginable for ordinary people. When the Russian gymnasts came here, we saw with what ease they did exercises which for an ordinary man are impossible, and they did them as if it was the simplest thing in the world; there was not even the least sign of effort! Well, that mastery is already a great step towards the transformation of the body. And these people who, I could say, are materialists by profession, used no spiritual method in their education; it was solely by material means and an enlightened use of human will that they had achieved this result. If they had added to this a spiritual knowledge and power, they could have achieved an almost miraculous result. Because of the false ideas prevalent in the world, we dont usually see the two things together, spiritual mastery and material mastery, and so one is always incomplete without the other; but this is exactly what we want to do and what Sri Aurobindo is going to explain: if the two are combined, the result can reach a perfection thats unthinkable for the ordinary human mind, and this is what we want to attempt.

1957-05-08 - Vital excitement, reason, instinct, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  There is a story about some officers in North Africain Algeriawho had adopted a monkey. The monkey lived with them and one day at dinner they had a grotesque idea and gave the monkey something to drink. They gave it alcohol. The monkey first saw the others drink, this seemed to it something quite interesting, and it drank a glass, a full glass of wine. Afterwards it was ill, as ill as could be, it rolled under the table with all kinds of pains and was really in a very bad way, that is, it gave the men an example of the spontaneous effect of alcohol when the physical nature is not already perverted. It nearly died of poisoning. It recovered. And some time later it was again allowed to come for dinner as it was all right, and somebody placed a glass of wine in front of it. It picked it up in a terrible rage and flung it at the head of the man who had given the glass to it. By that it showed that it was much wiser than the men!
  It is a good thing to begin to learn at an early age that to lead an efficient life and obtain from ones body the maximum it is able to give, reason must be the master of the house. And it is not a question of yoga or higher realisation, it is something which should be taught everywhere, in every school, every family, every home: man was made to be a mental being, and merely to be a manwe are not speaking of anything else, we are speaking only of being a manlife must be dominated by reason and not by vital impulses. This should be taught to all children from their infancy. If one is not dominated by reason, one is a brute lower than the animal; for animals dont have a mind or a reason to dominate them, but they obey the instinct of the species. There is an instinct of the species which is an extremely reasonable instinct that regulates all their activities for their own good, and automatically, without knowing it, they are subject to this instinct of the species which is altogether reasonable from the point of view of that species, of each species. And those animals which for some reason or other become free of itas I was saying just a while ago, those which live near man and begin to obey man instead of obeying the instinct of the speciesare perverted and lose the qualities of their species. But an animal left to its natural life and free from human influence is an extremely reasonable being from its own point of view, for it only does things which are in conformity with its nature and its own good. Naturally, it meets with disasters, for it is constantly at war with all the other species, but it does not itself act foolishly. Stupidities and perversion begin with conscious mind and the human species. It is the wrong use man makes of his mental capacity. Perversion begins with humanity. It is a distortion of the progress of Nature which mental consciousness represents. And, therefore, the first thing which should be taught to every human being as soon as he is able to think, is that he should obey reason which is a super-instinct of the species. Reason is the master of the nature of mankind. One must obey reason and absolutely refuse to be the slave of instincts. And here I am not talking to you about yoga, I am not talking about spiritual life, not at all; it has nothing to do with that. It is the basic wisdom of human life, purely human life: every human being who obeys anything other than reason is a kind of brute lower than the animal. Thats all. And this should be taught everywhere; it is the basic education which should be given to children.

1.ami - Selfhood can demolish the magic of this world (from Baal-i-Jibreel), #unset, #Arthur C Clarke, #Fiction
   English version by Naeem Siddiqui Original Language Urdu Selfhood can demolish the magic of this world; But our belief in The One is not comprehended by all. Have a seer's eye, and light will dawn on thee; As a river and its waves cannot remain apart. The light of God and knowledge are not in rivalry, But so the pulpit believes, afraid of Hallaj's rope. Contentment is the shield for the pure and the noble A shield in slavery, and a shield in power. In the East the soul looks in vain for light; In the West the light is a faded cloud of dust. The fakirs who could shatter the power and pelf of kings No longer tread this earth, in climes far or near. The spirit of this age is brimful with negations, And drained to the last drop is the power of faith. Muted is Europe's lament on its crumbling pageant, Muted by the delirious beats, the clangour of its music. A sleepy ripple awaits, to swell into a wave A wave that will swallow up monsters of the sea. What is slavery but a loss of the sense of beauty? What the free call beautiful, is beautiful indeed. The present belongs to him who explores, in their depths, The fathomless seas of time, to find the future's pearl. The alchemist of the West has turned stone into glass But my alchemy has transmuted glass into flint Pharaohs of today have stalked me in vain; But I fear not; I am blessed with Moses' wand. The flame that can set afire a dark, sunless wood, Will not be throttled by a straw afloat in the wind. Love is self-awareness; love is self-knowledge; Love cares not for the palaces and the power of kings. I will not wonder if I reach even the moon and the stars, For I have hitched my wagon to the star of all stars. First among the wise, last of the Prophets, Who gave a speck of dust the brightness of the Mount. He is the first and last in the eyes of love; He is the Word of God. He is the Word of God. <
1.bni - Raga Ramkali, #unset, #Arthur C Clarke, #Fiction
   Original Language Hindi The ira-vein, the pingala-vein, the sukhmana-vein -- these three converge at one spot. Where the three rivers meet, there is found holy Prayag -- and it is there that the heart bathes and becomes clean. O you saints, it is there that you find the faultless Ram. Only the fortunate few who follow the guru's path understand this truth: the eternal Ram is forever blended therein. What are the manifestations of Deva's abode? There, resounds the Word unspoken. There, neither moon nor sun, air nor water exist. Those who follow the guru's words know all this already. Divine wisdom awakens and hard-heartedness melts away; sweet ambrosia soaks and wets the inner sky. Those who know the secret of this discipline will surely meet the primal Gurudeva. Beyond the Tenth Door is the abode of the inaccessible, the unfathomable Primal Being. Above the body, upon the body is an alcove. Within this alcove is His abode. Be vigilant; do not fall asleep. Attain that stage wherein the three qualities and the three worlds count for nothing. Place the seed-mantra within your heart. Turn back your mind and fix it upon Silence. Be vigilant; do not dwell in falsehood. Restrain and hold back the five senses. Place the guru's teaching in your thoughts, and lay your body and your soul as an offering to Krishna's love. Deem your hands and fingers as branches of a tree: do not lose your life as in a gambling match. Well up the spring that feeds the stream of evil deeds; drive the sun away from the west. Restrain what cannot be restrained, and let the spring gush forth: thus converse with Jaganath. A lamp with four wicks illumines the Tenth Door: countless petals surround the flower's cup. Therein dwells the Lord Himself, holding all His power: a ruby hidden by another precious ruby. In the brain is the lotus encircled by diamonds. Therein is Niranjan, the Holder of the three worlds. All the five types of instruments play sweetly on; the fan sways; the conch forever resounds. The guru's enlightenment tramples all demons underfoot: Beni begs for Your name. [2184.jpg] -- from Songs of the Saints from the Adi Granth, Translated by Nirmal Dass

1f.lovecraft - Cool Air, #Lovecraft - Poems, #unset, #Zen
   convenient alcoves and large contiguous bathroom permitted him to hide
   all dressers and obtrusive utilitarian devices. Dr. Muoz, most

1f.lovecraft - Deaf, Dumb, and Blind, #Lovecraft - Poems, #unset, #Zen
   seem but an alcove of Paradisebut yield I will not; to diefar rather
   would I have my body torn limb from limb than to contaminate my soul in

1f.lovecraft - Herbert West-Reanimator, #Lovecraft - Poems, #unset, #Zen
   alcohol blast-lamp which had to answer for a Bunsen burner in this
   gasless edifice, when from the pitch-black room we had left there burst

1f.lovecraft - Ibid, #Lovecraft - Poems, #unset, #Zen
   presenting it to his Saxon teacher alcuin, upon whose death in 804 it
   was sent to alcuins kinsfolk in England.
   William the Conqueror, finding it in an abbey niche where the pious
   family of alcuin had placed it (believing it to be the skull of a
   saint^6 who had miraculously annihilated the Lombards by his prayers),

1f.lovecraft - Old Bugs, #Lovecraft - Poems, #unset, #Zen
   his alcohol-enfeebled brain would wander from the subject, and with a
   foolish grin he would turn once more to his mop or cleaning-rag.

1f.lovecraft - Sweet Ermengarde, #Lovecraft - Poems, #unset, #Zen
   made him thirsty by reminding him of ethyl alcohol, C[2]H[5]OH. His own
   products contained mostly methyl or wood alcohol, CH[3]OH. Ermengarde
   confessed to sixteen summers, and branded as mendacious all reports to

1f.lovecraft - The Alchemist, #Lovecraft - Poems, #unset, #Zen
  object:1f.lovecraft - The alchemist
  author class:H P Lovecraft
  --
   wise in the terrible secrets of Black Magic and alchemy. Michel Mauvais
   had one son, named Charles, a youth as proficient as himself in the
  --
   associates turned away from the lowly abode of the alchemists, the form
   of Charles Le Sorcier appeared through the trees. The excited chatter
  --
   alchemical learning. Yet read as I might, in no manner could I account
   for the strange curse upon my line. In unusually rational moments, I
  --
   descendants of the alchemist, I would fall back to occult studies, and
   once more endeavour to find a spell that would release my house from
  --
   of the old alchemists and daemonologists. The apparition spoke of the
   curse which had hovered over my house, told me of my coming end, dwelt
  --
   account of the deep alchemical studies of the two wizards, father and
   son, speaking most particularly of the researches of Charles Le Sorcier
  --
   much like an alchemists laboratory. In one corner was an immense pile
   of a shining yellow metal that sparkled gorgeously in the light of the
  --
   secret of alchemy was solved? I tell you, it is I! I! I! that have
   lived for six hundred years to maintain my revenge, FOR I AM CHARLES LE
  --
   Return to The alchemist

1f.lovecraft - The Book, #Lovecraft - Poems, #unset, #Zen
   endlessly through windowless inner rooms and alcoves. There were,
   besides, great formless heaps of books on the floor and in crude bins;

1f.lovecraft - The Case of Charles Dexter Ward, #Lovecraft - Poems, #unset, #Zen
   alchemical experiments. He was a colourless-looking man of about
   thirty, and was soon found qualified to become a freeman of Providence;
  --
   alchemistwould not be long in finding the Philosophers Stone. The
   nearest neighbours to this farmthe Fenners, a quarter of a mile
  --
   library of thaumaturgical, alchemical, and theological subjects which
   Curwen kept in a front room were alone sufficient to inspire him with a
  --
   lore in the doubtful realms of alchemy and astrology. Hermes
   Trismegistus in Mesnards edition, the Turba Philosophorum, Gebers
  --
   Thesaurus Chemicus, Fludds Clavis alchimiae, and Trithemius De Lapide
   Philosophico crowding them close. Mediaeval Jews and Arabs were
  --
   or alchemy would appear to have played a great part, for he took from
   his house to the farm the greater number of his volumes on that
  --
   not in his new laboratory with a score of obsolete alchemical books,
   could be found either poring over old burial records down town or glued
  --
   alcove. Dashing the cold fluid in her face, he was heartened to observe
   an immediate response on her part, and was watching the bewildered

1f.lovecraft - The Colour out of Space, #Lovecraft - Poems, #unset, #Zen
   There were ammonia and caustic soda, alcohol and ether, nauseous carbon
   disulphide and a dozen others; but although the weight grew steadily

1f.lovecraft - The Haunter of the Dark, #Lovecraft - Poems, #unset, #Zen
   anciently in alchemy, astrology, and other dubious artsthe devices of
   the sun, moon, planets, aspects, and zodiacal signshere massed in

1f.lovecraft - The Horror in the Burying-Ground, #Lovecraft - Poems, #unset, #Zen
   mourners. The doctor had muttered that Toms alcoholic career ought to
   have embalmed him pretty well in advance, but Thorndike assured him to

1f.lovecraft - The Horror in the Museum, #Lovecraft - Poems, #unset, #Zen
   off some of his worst effigies in a special alcove for adults only. It
   was this alcove which had fascinated Jones so much. There were lumpish
   hybrid things which only fantasy could spawn, moulded with devilish
  --
   Costumes of all sorts hung from hooks, and in one alcove were great
   piles of flesh-coloured wax-cakes and shelves filled with paint-cans
  --
   Adults only alcove. Heedless of ridicule, he was trying to imply that
   not all of these daemoniac abnormalities were artificial.
  --
   blasphemies in the screened-off alcove and point out features difficult
   to reconcile with even the finest human craftsmanship. Jones continued
  --
   nature of some of the alcove horrorsall the usual boasts, but uttered
   in a tone of peculiarly increasing confidence. Obviously, Jones
  --
   in the special adult alcove of supreme horrors. The showman, having
   extinguished all the lights with switches in the workroom, locked the
  --
   Adults only alcove with its nameless phantoms of delirium.
   The proximity of the numberless waxen shapes began to get on Joness
  --
   partition screening off the terrible Adults only alcove. He knew what
   lay beyond, and shivered. Imagination called up the shocking form of
  --
   hellish alcove with torch burning steadily. Of course, none of his
   fears was true. Yet were not the long, facial tentacles of great
  --
   Returning to his former seat outside the alcove, he shut his eyes and
   let the symmetrical light-specks do their worst. The distant clock
  --
   thing. Of course, it was in the adult alcove. The next day a couple of
   men from Scotland Yard looked it over and said it was too morbid to be
  --
   artists enthusiasm. The adult alcove, crowded with nameless horrors,
   held no visitors. In the farther corner a large niche had been

1f.lovecraft - The Last Test, #Lovecraft - Poems, #unset, #Zen
   had had the patient bathed, sponged in alcohol, and put to bed; but was
   told the next morning that the case was lost. The man had died after

1f.lovecraft - The Shadow over Innsmouth, #Lovecraft - Poems, #unset, #Zen
   alcoholic stupor. They seemed sullenly banded together in some sort of
   fellowship and understandingdespising the world as if they had access

1f.lovecraft - The Tomb, #Lovecraft - Poems, #unset, #Zen
   half-hidden house of death. It was in mid-summer, when the alchemy of
   Nature transmutes the sylvan landscape to one vivid and almost
  --
   1640 and died here a few years later. In a conspicuous alcove was one
   fairly well-preserved and untenanted casket, adorned with a single name
  --
   on that vacant slab in the alcove of the vault. Jervas Hyde should
   never share the sad fate of Palinurus!
  --
   an alcove he found an old but empty coffin whose tarnished plate bears
   the single word Jervas. In that coffin and in that vault they have

1f.lovecraft - The Tree on the Hill, #Lovecraft - Poems, #unset, #Zen
   by Rudolf Yergler, a German mystic and alchemist who borrowed some of
   his lore from Hermes Trismegistus, the ancient Egyptian sorcerer. There

1f.lovecraft - Under the Pyramids, #Lovecraft - Poems, #unset, #Zen
   crouched in alcoves, and the sonorous chanting of muezzins from
   minarets limned delicately against a sky of deep, unchanging blue.

1f.lovecraft - Winged Death, #Lovecraft - Poems, #unset, #Zen
   in alcohol and sprayed on the insects with splendid effect. It stains
   the wings blue without affecting the dark thorax much, and doesnt wear

1.fs - The Gods Of Greece, #Schiller - Poems, #Friedrich Schiller, #Poetry
   Admetus there alcestis still could greet; his
  Friend there once more Orestes could regain,

1.fs - The Ideal And The Actual Life, #Schiller - Poems, #Friedrich Schiller, #Poetry
   Life's dreary path divine alcides trod:
  The hydra and the lion were his prey,

1.gmh - The Alchemist In The City, #unset, #Arthur C Clarke, #Fiction
  object:1.gmh - The alchemist In The City
  author class:Gerard Manley Hopkins

1.hs - Bloom Like a Rose, #unset, #Arthur C Clarke, #Fiction
   English version by David and Sabrineh Fideler Original Language Persian/Farsi Your heartrending fire made me bloom like a rose. I died at your feet and returned fast to life. My inborn freedom offered nothing in profit; but now I am free, since becoming your slave. [2200.jpg] -- from Love's alchemy: Poems from the Sufi Tradition, Translated by David Fideler / Translated by Sabrineh Fideler <
1.hs - It Is Time to Wake Up!, #unset, #Arthur C Clarke, #Fiction
   English version by Thomas Rain Crowe Original Language Persian/Farsi Hey you, parrot! speaking in riddles, Sugar wouldn't melt in your mouth! Clear your head so your heart will be happy, And then mimic the words of the Beloved! To everyone who walks by, you have given mixed messages; For God's sake, tell us something we don't know. O Winebringer, throw some of Your best wine in our face, For it is time to wake up! What chord was it last night that the Minstrel played That caused the drunk and the pious both to dance? What drug did You put in their cups That caused them to lose both their hats and their heads? Not even to Alexander the Great would Your lovers give the Wine of Life; He hadn't the power or the gold for that price. Today, treason is the currency of the world, But compared with Love, even alchemy has lost its flash. Come, and listen to our stories of pain; Even with few words, the truth is still there. O Lord, don't tell our secrets to those who don't drink; One cannot give a picture on the wall Your enlightened touch. To a millionaire, money is the standard of the world; Hafiz says: O beggars, I have exchanged all my money for these poems! [1512.jpg] -- from Drunk on the Wine of the Beloved: 100 Poems of Hafiz, by Thomas Rain Crowe <
1.hs - The Essence of Grace, #unset, #Arthur C Clarke, #Fiction
   English version by Thomas Rain Crowe Original Language Persian/Farsi Now that I have raised the glass of pure wine to my lips, The nightingale starts to sing! Go to the librarian and ask for the book of this bird's songs, and Then go out into the desert. Do you really need college to read this book? Break all your ties with people who profess to teach, and learn from the Pure Bird. From Pole to Pole the news of those sitting in quiet solitude is spreading. On the front page of the newspaper, the alcoholic Chancellor of the University Said: "Wine is illegal. It's even worse than living off charity." It's not important whether we drink Gallo or Mouton Cadet: drink up! And be happy, for whatever our Winebringer brings is the essence of grace. The stories of the greed and fantasies of all the so-called "wise ones" Remind me of the mat-weavers who tell tourists that each strand is a yarn of gold. Hafiz says: The town's forger of false coins is also president of the city bank. So keep quiet, and hoard life's subtleties. A good wine is kept for drinking, never sold. [1512.jpg] -- from Drunk on the Wine of the Beloved: 100 Poems of Hafiz, by Thomas Rain Crowe <
1.hs - The Glow of Your Presence, #unset, #Arthur C Clarke, #Fiction
   English version by David and Sabrineh Fideler Original Language Persian/Farsi Where have you taken your sweet song? Come back and play me a tune. I never really cared for the things of this world. It was the glow of your presence that filled it with beauty. [2200.jpg] -- from Love's alchemy: Poems from the Sufi Tradition, Translated by David Fideler / Translated by Sabrineh Fideler <
1.jk - Endymion - Book I, #Keats - Poems, #John Keats, #Poetry
  Full alchemiz'd, and free of space. Behold
  The clear religion of heaven! Fold

1.jlb - Browning Decides To Be A Poet, #Borges - Poems, #Jorge Luis Borges, #Poetry
  Like the alchemist
  who sought the philosopher's stone

1.jlb - Inscription on any Tomb, #Borges - Poems, #Jorge Luis Borges, #Poetry
  de quienes no alcanzaron tu tiempo
  y otros sern (y son) tu inmortalidad en la tierra.

1.jlb - Plainness, #Borges - Poems, #Jorge Luis Borges, #Poetry
  Eso es alcanzar lo ms alto,
  lo que tal vez nos dar el Cielo:

1.jr - Not Here, #Rumi - Poems, #Jalaluddin Rumi, #Poetry
  We alchemists look for talent that
  can heat up and change.

1.lla - Forgetful one, get up!, #unset, #Arthur C Clarke, #Fiction
   English version by Coleman Barks Original Language Kashmiri Forgetful one, get up! It's dawn, time to start searching. Open your wings and lift. Give like the blacksmith even breath to the bellows. Tend the fire that changes the shape of metal. alchemical work begins at dawn, as you walk out to meet the Friend. [1831.jpg] -- from Poetry for the Spirit: Poems of Universal Wisdom and Beauty, Edited by Alan Jacobs <
1.mb - The Five-Coloured Garment, #unset, #Arthur C Clarke, #Fiction
   English version by V. K. Sethi I am infused in the Lord's hue, O friend. Pray, get my garment dyed in five colours so I may go and play in the arbour. within the alcove I will meet my Master; Shedding all falsity, I'll sing in joy. The sun will perish, so too the moon; Earth and sky will exist no more. Air and water will also go; The Eternal alone will there be. Of surat and nirat make the lamp, And let thy longing be the wick. In this lamp pour the oil from love's mart; Day and night it will keep burning bright. They write letters whose spouses are afar. My Beloved resides in my heart; I need go nowhere to search for Him. I live not with my parents, Nor with my in-laws. Ever do I live in the Word My Master blessed me with. Not mine nor thine is this house, O friend; Mira lives absorbed in the Lord's hue. [2594.jpg] -- from Mira: The Divine Lover (Mystics of the East Series), Translated by V. K. Sethi <
1.okym - 43 - The Grape that can with Logic absolute, #unset, #Arthur C Clarke, #Fiction
   English version by Edward FitzGerald Original Language Persian/Farsi The Grape that can with Logic absolute The Two-and-Seventy jarring Sects confute: The subtle alchemist that in a Trice Life's leaden Metal into Gold transmute. [bk1sm.gif] -- from The Rubaiyat of Omar Khayyam, by Omar Khayyam / Translated by Edward FitzGerald <
1.pbs - Alastor - or, the Spirit of Solitude, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Like an inspired and desperate alchemist
  Staking his very life on some dark hope,
  --
  Oh, for Medea's wondrous alchemy,
  Which wheresoe'er it fell made the earth gleam

1.pbs - The Triumph Of Life, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
   Of dewy morning's vital alchemy,
   "I rose; and, bending at her sweet command,

1.poe - Eureka - A Prose Poem, #Poe - Poems, #unset, #Zen
  The wonderfully complex laws of revolution here described, however, are not to be understood as obtaining in our system alone. They everywhere prevail where Attraction prevails. They control the Universe. Every shining speck in the firmament is, no doubt, a luminous sun, resembling our own, at least in its general features, and having in attendance upon it a greater or less number of planets, greater or less, whose still lingering luminosity is not sufficient to render them visible to us at so vast a distance, but which, nevertheless, revolve, moon-attended, about their starry centres, in obedience to the principles just detailed -in obedience to the three omniprevalent laws of revolution the three immortal laws guessed by the imaginative Kepler, and but subsequently demonstrated and accounted for by the patient and mathematical Newton. Among a tribe of philosophers who pride themselves excessively upon matter-of-fact, it is far too fashionable to sneer at all speculation under the comprehensive sobriquet, "guess-work." The point to be considered is, who guesses. In guessing with Plato, we spend our time to better purpose, now and then, than in hearkening to a demonstration by alcmaeon.
  In many works on Astronomy I find it distinctly stated that the laws of Kepler are the basis of the great principle, Gravitation. This idea must have arisen from the fact that the suggestion of these laws by Kepler, and his proving them a posteriori to have an actual existence, led Newton to account for them by the hypothesis of Gravitation, and, finally, to demonstrate them a priori, as necessary consequences of the hypothetical principle. Thus so far from the laws of Kepler being the basis of Gravity, Gravity is the basis of these laws -as it is, indeed, of all the laws of the material Universe which are not referable to Repulsion alone.
  --
  That our Sun has a motion in space, independently of its rotation, and revolution about the system's centre of gravity, has long been suspected. This motion, granting it to exist, would be manifested perspectively. The stars in that firmamental region which we were leaving behind us, would, in a very long series of years, become crowded; those in the opposite quarter, scattered. Now, by means of astronomical History, we ascertain, cloudily, that some such phaenomena have occurred. On this ground it has been declared that our system is moving to a point in the heavens diametrically opposite the star Zeta Herculis: -but this inference is, perhaps, the maximum to which we have any logical right. Madler, however, has gone so far as to designate a particular star, alcyone in the Pleiades, as being at or about the very spot around which a general revolution is performed.
  Now, since by "analogy" we are led, in the first instance, to these dreams, it is no more than proper that we should abide by analogy, at least in some measure, during their development; and that analogy which suggests the revolution, suggests at the same time a central orb about which it should be performed -so far the astronomer was consistent. This central orb, however, should, dynamically, be greater than all the orbs, taken together, which surround it. Of these there are about 100 millions. "Why, then," it was of course demanded, "do we not see this vast central sun -at least equal in mass to 100 millions of such suns as ours -why do we not see it -we, especially, who occupy the mid region of the cluster -the very locality near which, at all events, must be situated this incomparable star?" The reply was ready -"It must be non-luminous, as are our planets." Here, then, to suit a purpose, analogy is suddenly let fall. "Not so," it may be said -"we know that non-luminous suns actually exist." It is true that we have reason at least for supposing so; but we have certainly no reason whatever for supposing that the non-luminous suns in question are encircled by luminous suns, while these again are surrounded by non-luminous planets and it is precisely all this with which Madler is called upon to find any thing analogous in the heavens -for it is precisely all this which he imagines in the case of the Galaxy. Admitting the thing to be so, we cannot help here picturing to ourselves how sad a puzzle the why is it so must prove to all a priori philosophers.

1.rb - Love In A Life, #Browning - Poems, #Robert Browning, #Poetry
  Such closets to search, such alcoves to importune!

1.rb - Pippa Passes - Part I - Morning, #Browning - Poems, #Robert Browning, #Poetry
  Why, on that matter he could never be supercilious enough. How should we be other (he said) than the poor devils you see, with those debasing habits we cherish? He was not to wallow in that mire, at least: he would wait, and love only at the proper time, and meanwhile put up with the Psiche-fanciulla. Now, I happened to hear of a young Greekreal Greek girl at Malamocco; a true Islander, do you see, with alciphron's "hair like sea-moss"Schramm knows!white and quiet as an apparition, and fourteen years old at farthest, a daughter of Natalia, so she swearsthat hag Natalia, who helps us to models at three lire an hour. We selected this girl for the heroine of our jest. So first, Jules received a scented lettersomebody had seen his Tydeus at the Academy, and my picture was nothing to it: a profound admirer bade him perseverewould make herself known to him ere long. (Paolina, my little friend of the Fenice, transcribes divinely.) And in due time, the mysterious correspondent gave certain hints of her peculiar charmsthe pale cheeks, the black hairwhatever, in short, had struck us in our Malamocco model: we retained her name, tooPhene, which is, by interpretation, sea-eagle. Now, think of Jules finding himself distinguished from the herd of us by such a creature! In his very first answer he proposed marrying his monitress: and fancy us over these letters, two, three times a day, to receive and despatch! I concocted the main of it: relations were in the waysecrecy must be observedin fine, would he wed her on trust, and only speak to her when they were indissolubly united? St stHere they come!
  6th Student

1.rb - Sordello - Book the Fifth, #Browning - Poems, #Robert Browning, #Poetry
  "Nina's the strength, but alcamo's the grace:
  "Each neutralizes each then! Search your fill;
  --
  "New Ninas, alcamos, till time's mid-night
  "Shrouds allor better say, the shutting light

1.rb - Sordello - Book the Third, #Browning - Poems, #Robert Browning, #Poetry
  "Sordello!here, mollitious alcoves gilt
  "Superb as Byzant domes that devils built!

1.rmr - The Alchemist, #Rilke - Poems, #Rainer Maria Rilke, #Poetry
  object:1.rmr - The alchemist
  author class:Rainer Maria Rilke

1.rt - Lord Of My Life, #Tagore - Poems, #Rabindranath Tagore, #Poetry
  my deeds and dreams for the alchemy of thy art,
  and string in the chain of thy music my songs of autumn and spring,

1.rwe - Quatrains, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
  FROM alcUIN.
  The sea is the road of the bold,

1.rwe - The Adirondacs, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
  The while, one leaden pot of alcohol
  Gave an impartial tomb to all the kinds.

1.rwe - Woodnotes, #Emerson - Poems, #Ralph Waldo Emerson, #Philosophy
  Or hide underground her alchemy.
  Thou canst not wave thy staff in air,

1.sjc - Not for All the Beauty, #unset, #Arthur C Clarke, #Fiction
   English version by Antonio T. de Nicolas Original Language Spanish (Poem with a Divine Intention) Not for all the beauty will I ever be lost, but for I-know-not-what that by fortune I may reach. The taste of what is finite, Goes only as far As to weary the appetite And destroy the taste; Thus not for sweetness Will I ever be lost, But for I-know-not-what That by fortune I may reach. The generous heart Never cares to stop Where it is easy to cross, But tries where it is hard; Nothing satisfies him, And with faith he climbs so high, That he tastes I-know-not-what That by fortune I may reach. He who is pierced by love, Or touched by the divine, Has his taste so changed That to all taste he is dead; As someone may leave The food he sees when he is sick, And craves for I-know-not-what That by fortune I may reach. Do not be surprised That taste be thus changed, For the cause of this evil Is alien to all the rest; Thus every creature Sees itself estranged, And tastes I-know-not-what That by fortune I may reach. For as soon as the will is touched from above, It cannot be satisfied But with the divine; Its beauty being such That only faith may show it, For it tastes of I-know-not-what That by fortune I may reach. Tell me if for such a lover, You will feel any pain, For he finds no pleasure Among created things; Alone, with no figure or shape, Without company or even memory, Except the taste of I-know-not-what That by fortune I may reach. Do not think that the soul, That is worth much more, Finds joy and happiness In what on earth gives taste; It is beyond beauty, In what is, was or will be, That it tastes I-know-not-what That by fortune I may reach. Whoever wants to advance Would better use care In what is left to gain Than in what he has already won; And thus aiming for the heights, I will always try For that I-know-not-what That by fortune I may reach. What comes through the senses And may here be understood And whatever may be learned, Even though very high, Not for all that beauty Will I ever be lost, But for that I-know-not-what That by fortune I may reach. -- Finis. [bk1sm.gif] -- from St. John of the Cross: alchemist of the Soul: His Life, His Poetry (Bilingual), His Prose, by Antonio T. de Nicolas <
1.sjc - Song of the Soul That Delights in Knowing God by Faith, #unset, #Arthur C Clarke, #Fiction
   English version by Antonio T. de Nicolas Original Language Spanish Well I know the fountain that runs and flows, though it is night! This eternal fountain is hidden deep. Well I know where it has its spring, Though it is night! In this life's dark night, Faith has taught where this cold fountain lies, Though it is night! Its origin I cannot know, it has none, And I know all origins come from it, Though it is night! And I know there can be nothing more fair, The heavens and earth drink there, Though it is night! And I know it has no bed, And I know no one can cross its depths, Though it is night! Its clarity is never clouded, And I know all light shines from it, Though it is night! I know her streams swell so abundantly, They water people, heaven and even hell, Though it is night! The current born of this fountain I know to be wide and mighty, Though it is night! And from these two another stream flows, And I know neither comes before, Though it is night! I know Three in only one water live, And each the other feeds, Though it is night! This eternal fountain is hiding from sight Within this living bread to give us life, Though it is night! He calls all creatures to this light, And of this water they drink, though in the dark, Though it is night! This living fountain I desire, I see it here within this living bread, Though it is night! [bk1sm.gif] -- from St. John of the Cross: alchemist of the Soul: His Life, His Poetry (Bilingual), His Prose, by Antonio T. de Nicolas <
1.wby - The Saint And The Hunchback, #Yeats - Poems, #William Butler Yeats, #Poetry
  That great rogue alcibiades.
  Hunchback. To all that in your flesh have stood
  --
  But most to alcibiades.

1.ww - 4- The White Doe Of Rylstone, Or, The Fate Of The Nortons, #Wordsworth - Poems, #unset, #Zen
  When here, in this remote alcove,
  (While from the pendent woodbine came

1.ww - Laodamia, #Wordsworth - Poems, #unset, #Zen
   alcestis, a reanimated corse,
   Given back to dwell on earth in vernal bloom?
  --
  This is the subject of the alcestis of Euripides.
  83-84.

1.ww - September, 1819, #Wordsworth - Poems, #unset, #Zen
  When the live chords alcus smote,
  Inflamed by sense of wrong;

1.ww - To Lady Beaumont, #Wordsworth - Poems, #unset, #Zen
  And shrubs--to hang upon the warm alcove,
  And sheltering wall; and still, as Fancy wove

1.ww - Written With A Pencil Upon A Stone In The Wall Of The House, On The Island At Grasmere, #Wordsworth - Poems, #unset, #Zen
  Nor lacking, for fit company, alcove,
  Green-house, shell-grot, and moss-lined hermitage.

20.01 - Charyapada - Old Bengali Mystic Poems, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   One who hankers for the alchemy of delight,
   One who wanders about in the three worlds

2.01 - Habit 1 Be Proactive, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  No control problems involve taking the responsibility to change the line on the bottom on our face -to smile, to genuinely and peacefully accept these problems and learn to live with them, even though we don't like them. In this way, we do not empower these problems to control us. We share in the spirit embodied in the alcoholics Anonymous prayer, "Lord, give me the courage to change the things which can and ought to be changed, the serenity to accept the things which cannot be changed, and the wisdom to know the difference."
  Whether a problem is direct, indirect, or no control, we have in our hands the first step to the solution. Changing our habits, changing our methods of influence and changing the way we see our no control problems are all within our Circle of Influence.

2.01 - THE ARCANE SUBSTANCE AND THE POINT, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [36] The tremendous role which the opposites and their union play in alchemy helps us to understand why the alchemists were so fond of paradoxes. In order to attain this union, they tried not only to visualize the opposites together but to express them in the same breath.1 Characteristically, the paradoxes cluster most thickly round the arcane substance, which was believed to contain the opposites in uncombined form as the prima materia, and to amalgamate them as the lapis Philosophorum. Thus the lapis2 is called on the one hand base, cheap, immature, volatile, and on the other hand precious, perfect, and solid; or the prima materia is base and noble,3 or precious and parvi momenti (of little moment). The materia is visible to all eyes, the whole world sees it, touches it, loves it, and yet no one knows it.4 This stone therefore is no stone,5 says the Turba, that thing is cheap and costly, dark, hidden, and known to everyone, having one name and many names.6 The stone is thousand-named like the gods of the mystery religions, the arcane substance is One and All (
  ). In the treatise of Komarios, where the philosopher Komarios teaches the Philosophy to Cleopatra, it is said: He showed with his hand the unity of the whole.7 Pelagios asks: Why speak ye of the manifold matter? The substance of natural things is one, and of one nature that which conquers all.8
  --
  [39] The alchemists seem to have visualized their lapis or prima materia in a similar manner. At any rate they were able to cap the paradoxes of Monomos. Thus they said of Mercurius: This spirit is generated from the substances of the sea26 and calls himself moist, dry, and fiery,27 in close agreement with the invocation to Hermes in the magic papyrus entitled The Secret Inscription, where Hermes is addressed as a damp-fiery-cold spirit (
  ).28
  [40] The mystery of the smallest written sign, the point, is also known to alchemy. The point is the symbol of a mysterious creative centre in nature. The author of the Novum lumen29 admonishes his reader:
  But you, dear reader, you will have above all to consider the point in nature . . . and you need nothing else, but take care lest you seek that point in the vulgar metals, where it is not. For these metals, the common gold more especially, are dead. But our metals are alive, they have a spirit, and they are the ones you must take. For know that fire is the life of the metals.

2.01 - War., #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  9.: The will inclines to love Our Lord and longs to make some return to Him Who is so amiable, and Who has given so many proofs of His love, especially by His constant presence 2 'How many, thinking to live long, have been deceived and unexpectedly have been snatched away! How often hast thou heard that such a one was slain by the sword; another drowned; another, falling from on high, broke his neck; this man died at the table; that other came to his death while he was at play. . . . Thus death is the end of all; and man's life passeth suddenly like a shadow' (Imitation, bk. 1. ch. xxiii. 7). The edition of the Imitation known to St. Teresa under the title of Contemptus Mundi was translated by Luis de Granada, printed at Seville in 1536, at Lisbon in 1542, and at alcala in 1548. See Life, ch. xxxix. 21, note. with the soul, which this faithful Lover never quits, ever accompanying it and giving it life and being. The understanding aids by showing that however many years life might last, no one could ever wish for a better friend than God; that the world is full of falsehood, and that the worldly pleasures pictured by the devil to the mind were but troubles and cares and annoyances in disguise.
  10.: Reason convinces the soul that as outside its interior castle are found neither peace nor security, it should cease to seek another home abroad, its own being full of riches that it can enjoy at will. Besides, it is not every one who, like itself, possesses all he needs within his own dwelling, and above all, such a Host, Who will give it all it can desire, unless, like the prodigal son, it chooses to go astray and feed with the swine.3' Surely these arguments are strong enough to defeat the devil's wiles! But, O my God, how the force of worldly habits and the example of others who practise them ruin everything! Our faith is so dead that we trust less to its teaching than to what is visible, though, indeed, we see that worldly lives bring nothing but unhappiness. All this results from those venomous thoughts I described, which, unless we are very careful, will deform the soul as the sting of a viper poisons and swells the body.

2.02 - THE SCINTILLA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [43] alchemy, too, has its doctrine of the scintilla. In the first place it is the fiery centre of the earth, where the four elements project their seed in ceaseless movement. For all things have their origin in this source, and nothing in the whole world is born save from this source. In the centre dwells the Archaeus, the servant of nature, whom Paracelsus also calls Vulcan, identifying him with the Adech, the great man.65 The Archaeus, the creative centre of the earth, is hermaphroditic like the Protanthropos, as is clear from the epilogue to the Novum lumen of Sendivogius: When a man is illuminated by the light of nature, the mist vanishes from his eyes, and without difficulty he may behold the point of our magnet, which corresponds to both centres of the rays, that is, those of the sun and the earth. This cryptic sentence is elucidated by the following example: When you place a twelve-year-old boy side by side with a girl of the same age, and dressed the same, you cannot distinguish between them. But take their clothes off66 and the difference will become apparent.67 According to this, the centre consists in a conjunction of male and female. This is confirmed in a text by Abraham Eleazar,68 where the arcane substance laments being in the state of nigredo:
  Through Cham,69 the Egyptian, I must pass. . . . Noah must wash me . . . in the deepest sea, that my blackness may depart. . . . I must be fixed to this black cross, and must be cleansed therefrom with wretchedness and vinegar, and made white, that . . . my heart may shine like a carbuncle, and the old Adam come forth from me again. O! Adam Kadmon, how beautiful art thou! . . . Like Kedar I am black henceforth, ah! how long! O come, my Mesech,70 and disrobe me, that mine inner beauty may be revealed. . . . O Shulamite, afflicted within and without, the watchmen of the great city will find thee and wound thee, and rob thee of thy garments . . . and take away thy veil. Who then will lead me out from Edom, from thy stout wall? . . . Yet shall I be blissful again when I am delivered from the poison wherewith I am accursed, and my inmost seed and first birth comes forth. . . . For its father is the sun, and its mother the moon.71
  --
  [45] The scintillae often appear as golden and silver, and are found in multiple form in the earth.73 They are then called oculi piscium (fishes eyes).74 The fishes eyes are frequently mentioned by the authors, probably first by Morienus Romanus75 and in the Tractatus Aristotelis,76 and then by many later ones.77 In Manget there is a symbol, ascribed to the philosopher Malus,78 which shows eyes in the stars, in the clouds, in the water and in the earth. The caption says: This stone is under you, and near you, and above you, and around you.79 The eyes indicate that the lapis is in the process of evolution and grows from these ubiquitous eyes.80 Ripley remarks that at the desiccation of the sea a substance is left over that shines like a fishs eye.81 According to Dorn, this shining eye is the sun,82 which plunges the centre of its eye into the heart of man, as if it were the secret of warmth and illumination. The fishs eye is always open, like the eye of God.83 Something of the sort must have been in the mind of the alchemists, as is evidenced by the fact that Eirenaeus Orandus84 used as a motto for his edition of Nicolas Flamel85 the words of Zechariah 4 : 10: And they shall rejoice and see the plummet [lapidem stanneum] in the hand of Zorobabel. These are the seven eyes of the Lord that run to and fro through the whole earth. 3 : 9 is also relevant: Upon one stone there are seven eyes (DV). Firmicus Maternus may be referring to the latter passage when he says:86 The sign of one profane sacrament is
   . . . [god from the rock].87 The other is the stone which God promised to send to streng then the foundations of the promised Jerusalem.88 Christ is signified to us by the venerable stone.89 Just as the one stone meant, for the alchemists, the lapis,90 so the fishes eyes meant the seven eyes or the one eye of God, which is the sun.
  [46] The Egyptians held that the eye is the seat of the soul; for example, Osiris is hidden in the eye of Horus.91 In alchemy the eye is the coelum (heaven): It is like an eye and a seeing of the soul, whereby the state of the soul and her intentions are ofttimes made known to us, and through the rays and the glance [of heaven] all things take form.92 In Steebs view, which agrees with that of Marsilius Ficinus,93 the coelum is a virtus, indeed a certain perfect, living being.94 Hence the alchemists called their quinta essentia coelum. The idea of a virtus is borne out by the description of the Holy Ghost as an eye,95 a parallel to the invocation to Hermes: Hermes . . . the eye of heaven.96 The eye of God emits power and light,97 likewise the fishes eyes are tiny soul-sparks from which the shining figure of the filius is put together. They correspond to the particles of light imprisoned in the dark Physis, whose reconstitution was one of the chief aims of Gnosticism and Manichaeism. There is a similar nexus of ideas in the siddhaila of Jainism: The loka [world] is held in the middle of the aloka [void], in the form of the trunk of a man, with siddhaila at the top, the place where the head should be. This siddhaila is the abode of the omniscient souls, and may be called the spiritual eye of the universe.98
  [47] The eye, like the sun, is a symbol as well as an allegory of consciousness.99 In alchemy the scintillulae are put together to form the gold (Sol), in the Gnostic systems the atoms of light are reintegrated. Psychologically, this doctrine testifies to the personality- or ego-character of psychic complexes: just as the distinguishing mark of the ego-complex is consciousness, so it is possible that other, unconscious complexes may possess, as splinter psyches, a certain luminosity of their own.100 From these atoms is produced the Monad (and the lapis in its various significations), in agreement with the teachings of Epicurus, who held that the concourse of atoms even produced God.101
  [48] In his chapter on knowledge,102 Dorn uses the concept of the scintillae in moral form: Let every man consider diligently in his heart what has been said above, and thus little by little he will come to see with his mental eyes a number of sparks shining day by day and more and more and growing into such a great light that thereafter all things needful to him will be made known. This light is the light of nature. As Dorn says in his Philosophia meditativa:
  --
  [49] In Dorns view there is in man an invisible sun, which he identifies with the Archeus.107 This sun is identical with the sun in the earth (in agreement with the passage from Novum lumen, supra, par. 43). The invisible sun enkindles an elemental fire which consumes mans substance108 and reduces his body to the prima materia. It is also compared with salt or natural balsam, which has in itself corruption and protection against corruption. This paradoxical aspect is borne out by a curious saying: Man is the bait, wherein the sparks struck by the flint, i.e., Mercurius, and by the steel,109 i.e., heaven, seize upon the tinder and show their power.110 Mercurius as the flint is evidently thought of here in his feminine, chthonic form, and heaven stands for his masculine, spiritual quintessence. From the (nuptial) impact between the two the spark is struck, the Archeus, which is a corrupter of the body, just as the chemist is a corrupter of metals. This negative aspect of the scintilla is remarkable, but it agrees very well with the alchemists less optimistic, medico-scientific view of the world.111 For them the dark side of the world and of life had not been conquered, and this was the task they set themselves in their work. In their eyes the fire-point, the divine centre in man, was something dangerous, a powerful poison which required very careful handling if it was to be changed into the panacea. The process of individuation, likewise, has its own specific dangers. Dorn expresses the standpoint of the alchemists in his fine saying: There is nothing in nature that does not contain as much evil as good.112
  [50] In Khunrath113 the scintilla is the same as the elixir: Now the elixir is well and truly called a shining splendour, or perfect scintilla of him who alone is the Mighty and Strong. . . . It is the true Aqua Permanens, eternally living.114 The radical moisture is animated . . . by a fiery spark of the World-Soul, for the spirit of the Lord filleth the whole world.115 He also speaks of a plurality of sparks: There are . . . fiery sparks of the World-Soul, that is of the light of nature, dispersed or scattered at Gods comm and in and through the fabric of the great world into all fruits of the elements everywhere.116 The scintilla is associated with the doctrine of the Anthropos: The Son of the Great World . . . is filled, animated and impregnated . . . with a fiery spark of Ruach Elohim, the spirit, breath, wind or blowing of the triune God, from . . . the Body, Spirit, and Soul of the World, or . . . Sulphur and Salt, Mercury and the universal fiery spark of the light of nature.117 The fiery sparks of the World-Soul were already in the chaos, the prima materia, at the beginning of the world.118 Khunrath rises to Gnostic heights when he exclaims: And our Catholick Mercury, by virtue of his universal fiery spark of the light of nature, is beyond doubt Proteus, the sea god of the ancient pagan sages, who hath the key to the sea and . . . power over all things: son of Oceanos and Tethys.119 Many centuries lie between Monomos and Khunrath. The teachings of Monomos were completely unknown in the Middle Ages,120 and yet Khunrath hit upon very similar thoughts which can hardly be ascribed to tradition.

2.02 - Yoga, #Words Of The Mother II, #The Mother, #Integral Yoga
  The rules are very few so that each one can enjoy the freedom needed for his development, but a few things are strictly forbidden: they are (1) politics, (2) smoking, (3) alcoholic drink and (4) sex enjoyment.
  Great care is taken for the maintenance of good health and the welfare and normal growth of the body of all, small and big, young and old.

2.03 - THE ENIGMA OF BOLOGNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [51] These paradoxes culminate in an allegedly ancient monument, an epitaph said to have been found in Bologna, known as the Aelia-Laelia-Crispis Inscription. It was appropriated by the alchemists, who claimed, in the words of Michael Maier, that it was set up by an artificer of old to the honour of God and in praise of the chymic art.122 I will first give the text of this highly remarkable inscription:
  D. M.
  --
  [55] Naturally I do not lay this question at the door of that unknown humorist who perpetrated this practical joke. It existed long before him in alchemy. Nor would he ever have dreamt that his joke would become a cause clbre, or that it would lead his contemporaries and successors to question the nature of the psychic backgrounda question which, in the distant future, was to replace the certainties of revealed truth. He was only a causa instrumentalis, and his victims, as nave and innocent as himself, made their first, involuntary steps as psychologists.
  [56] It seems that the first report of the Aelia-Laelia inscription appeared in the treatise of a certain Marius L. Michael Angelus, of Venice, in the year 1548, and as early as 1683125 Caesar Malvasius126 had collected no less than forty-five127 attempts at interpretation. In alchemical literature, the treatise of the physician Nicholas Barnaud, of Crest (Dauphin), who lived in the second half of the sixteenth century, has been preserved. He gave an alchemical interpretation of the inscription in, it appears, 1597.128 To begin with, I shall keep to his interpretation and that of the learned Michael Maier.
  [57] Maier maintains that Aelia and Laelia represent two persons who are united in a single subject, named Crispis. Barnaud calls Aelia solar, presumably a derivation from
  --
  [59] That the arcanum is neither in heaven, nor on earth, nor in water is explained by Maier as a reference to the lapis, which is found everywhere. It is found in all the elements and not only in one of them. Here Barnaud is rather more subtle, for he equates heaven with the soul, earth with the body, and water with the spirit,139 and thus arrives at the idea of the wholeness of a living organism. Our material, he says, is simultaneously in heaven, on earth, and in the water, as if wholly in the whole and wholly in each part; so that those parts, though otherwise divisible, can no longer be separated from one another after they are made one: the whole Law and Prophets of alchemy seem to depend upon this.140
  [60] Barnaud explains the name of him who raised the tomb, Lucius Agatho Priscius, as follows: Lucius is lucid, endowed with the most lucid intellect;141 Agatho is good-natured (Gk.
  --
  [63] By He knows and knows not Maier thinks that Lucius knew it at first but no longer knew it afterwards, because he himself was ungratefully forgotten. It is not clear to me what this is intended to mean. Barnaud takes the monument as an allegory of the lapis, of which Lucius knew. He explains the quid as quantum, for Lucius probably did not know how much the stone weighed. Neither, of course, did he know for what future discoverer he had made the inscription. Barnauds explanation of quid is decidedly feeble. It would be more to the point to remember that the lapis is a fabulous entity of cosmic dimensions which surpasses human understanding. Consideration for the prestige of the alchemist may have prevented him from indulging this suggestive thought, for as an alchemist he could not very well admit that the artifex himself did not know what he was producing with his art. Had he been a modern psychologist he might have realized, with a little effort, that mans totality, the self, is by definition145 beyond the bounds of knowledge.
  [64] With This is a tomb etc. we reach the first positive statement (barring the names) of the inscription. Maiers opinion is that this has nothing to do with the tomb, which was no tomb, but that Aelia herself is meant. For she herself is the container, converting into herself the contained; and thus she is a tomb or receptacle that has no body or content in it, as was said of Lots wife, who was her own tomb without a body, and a body without a tomb.146 He is evidently alluding to the second version of the Arisleus Vision, which says: With so much love did Beya embrace Gabricus that she absorbed him wholly into her own nature and dissolved him into indivisible particles.147 Ripley says that at the death of the king all his limbs were torn into atoms.148 This is the motif of dismemberment which is well known in alchemy.149 The atoms are or become white sparks shining in the terra foetida.150 They are also called the fishes eyes.151
  [65] The explanation of Aelia herself as the tomb would naturally appeal to an alchemist, as this motif plays a considerable role in the literature. He called his vessel a tomb,152 or, as in the Rosarium, a red tumulus of rock. The Turba says that a tomb must be dug for the dragon and the woman.153 Interment is identical with the nigredo.154 A Greek treatise describes the alchemical process as the eight graves.155 Alexander found the tomb of Hermes when he discovered the secret of the art.156 The king is buried in Saturn,157 an analogy of the buried Osiris.158 While the nigredo of the burial endures, the woman rules,159 referring to the eclipse of the sun or the conjunction with the new moon.
  [66] Thus, concludes Maier, tomb and body are the same. Barnaud says:
  --
  [67] The interpretation here given of this enigmatic inscription should be taken for what it is: a testament to the alchemical way of thinking, which in this instance reveals more about itself than the epitaph would seem to warrant. But here we must tread carefully, for a good many other explanations are possible and have, in fact, been given.162 Above all, we have to consider the genuineness of the monument and its origin. None of the three authors so far mentioned actually saw the inscription. At the time of Malvasius, in 1683, there were apparently only two original transcripts of it, one in Bologna, the other in Milan. The one in Bologna ends with the words cui posuerit. The other, in Milan, adds Hoc est sepulcrum etc., and also a quid to the Scit et nescit of the Bologna version. Further, at the head of the Milan version there is an unelucidated A.M.P.P.D. in place of the D.M. (Diis Manibus) at the head of the other. Malvasius states that the monument was destroyed,163 but he cites eyewitnesses who claimed to have seen the inscription and copied it, in particular Joannes Turrius of Bruges, who in January 1567 wrote a letter to Richardus Vitus (Richard White of Basingstoke) saying that he had read the epitaph with his own eyes in the villa of Marcus Antonius de la Volta, at the first milestone outside the Porta Mascharella, Bologna. It was, as the eyewitness and commentator Joannes Casparius Gevartius reports, let into the wall joining the villa to the church. A few of the chiselled letters were worn with time and corroded by a kind of rust, which, he says, testified to its antiquity.164 Malvasius endeavoured to prove its genuineness with the help of numerous other Roman epitaphs,165 and advanced the following theory:
  The inscription speaks of a daughter who is to be born to Laelius and who is destined for Agatho as a bride; but she is neither daughter nor bride, because, though conceived, she is not born, and not born, because she miscarried. Therefore Agatho, long chosen as the husband, disappointed in such great hope and betrayed by fate, rightly mocks himself, or pretends to mock himself, with this enigmatic inscription.166
  [68] Malvasius goes out of his way to be fair to the author of the epitaph. He calls Agatho very skilled in this science and that;167 indeed he compares him, as being a pre-eminent worshipper of the exceedingly auspicious number Three,168 to Hermes Trismegistus, and calls him Thrice-Greatest, an allusion to the concluding sentence of the Tabula smaragdina.169 He does this because the inscription is divided into three parts,170 to which he devotes a long dissertation. Here he gets into difficulties with the four elements and the four qualities, and, like all the alchemists, flounders about in his attempts to interpret the axiom of Maria.171 His idea of a miscarriage likewise comes within the sphere of alchemy (not to mention Gnosticism),172 for we read in the Tractatus Aristotelis: 173This serpent is impetuous, seeking the issue [death] before birth, wishing to lose the foetus and desiring a miscarriage.174 This refers, of course, to the Mercurial serpent or prima materia, which, the treatise maintains,175 strives to pass quickly through the transformation process and to force the light-seeds of the anima mundi hidden within it into flower.
  [69] Of the numerous interpretations made by the commentators I would like to mention one which seems to me worth rescuing from oblivion. This is the view expressed by the two friends of Malvasius (see n. 127), namely that Lucius Agatho was a real person, but that Aelia was a fictitious woman, or perhaps an evil genius in female form or an ungodly spirit, who in the opinion of one of them flies about in the air, and according to the other dwells in the earth and was enclosed and affixed in a Junonian oak; a sylvan sprite, nymph, or hamadryad who, when the oak was cut down and burnt, was obliged to seek another dwelling-place and so was found, as if dead, in this sarcophagus. Thus it was that she was praised, described, and commemorated by the loved and loving Agatho.176
  --
  [73] As a further contri bution he quotes an Italian poem about a great oak, representing, he says, the world of the elements, planted as it were in a heavenly garden, where Sun and Moon are spread out like two flowers.182 This allusion to the world-oak of Pherecydes leads us straight to the sun-and-moon tree of alchemy, to the red and white lily,183 the red slave and the white woman (or white dove),184 and the four-hued blossoms of the Tree in the Western Land.185 Reusners Pandora portrays the tree as a torch-bearing woman, its top sprouting out of her crowned head.186 Here the tree is personified by its feminine numen.
  [74] Aldrovanduss interpretation is essentially alchemical, as we can see from the treatise of Bernardus Trevisanus (Count of the March and Trevis, 140690).187 He tells the parable188 of an adept who finds a clear spring set about with the finest stone and secured to the trunk of an oak-tree, the whole surrounded by a wall. This is the Kings bath in which he seeks renewal. An old man, Hermes the mystagogue, explains how the King had this bath built: he placed in it an old oak, cloven in the midst.189 The fountain was surrounded by a thick wall, and first it was enclosed in hard, bright stone, then in a hollow oak.190
  [75] The point of the parable, evidently, is to bring the oak into connection with the bath. Usually this is the nuptial bath of the royal pair. But here the Queen is missing, for it is only the King who is renewed. This unusual version191 of the motif suggest that the oak, as the feminine numen, has taken the place of the Queen. If this assumption is correct, it is particularly significant that the oak is first said to be cloven and later to be hollow. Now it seems to be the upright trunk or stock of the fountain,192 now a living tree casting a shadow, now the trough of the fountain. This ambiguity refers to the different aspects of the tree: as the stock, the oak is the source of the fountain, so to speak; as the trough it is the vessel, and as the protecting tree it is the mother.193 From ancient times the tree was mans birthplace;194 it is therefore a source of life. The alchemists called both the vessel and the bath the womb.195 The cloven or hollow trunk bears out this interpretation.196 The Kings bath is itself a matrix, the tree serving as an attribute of the latter. Often, as in the Ripley Scrowle,197 the tree stands in the nuptial bath, either as a pillar or directly as a tree in whose branches the numen appears in the shape of a mermaid (= anima) with a snakes tail.198 The analogy with the Tree of Knowledge is obvious.199 The Dodonian oak was the abode of an oracle, the anima here playing the role of prophetess.200 The snake-like Mercurius appears as a tree numen in Grimms fairytale of The Spirit in the Bottle.201
  [76] The tree has a remarkable relation to the old man in the Turba:
  --
  There white and black come together in kingly marriage, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels (61 : 10). The two antithetical magicians are obviously making ready the work of union, and what this must mean for a young theologian can be conceived only as that colossal problem whose solution was considered by the more speculative alchemists to be their chief task. Therefore the Senior text continues:
  He [the male] will be roused,217 like the white doves,218 and his step shall rejoice, and he shall cast his seed upon the marble219 into the image [or spirit that dwells in the marble], and the ravens will come flying, and will fall upon it and gather it up. Then they will fly to the tops of the mountains, whither none can climb, and they will become white,220 and multiply. . . . Likewise no man hath known this, unless he himself hath conceived it in his head.
  --
  [82] Similar motifs occur in modern dreams, and can be found in persons who have never been remotely concerned with alchemy. For instance, a patient had the following dream: A large pile of wood was burning at the foot of a high wall of rock; the flames shot up with clouds of smoke. It was a lonely and romantic spot. High in the air, a flock of great black birds circled round the fire. From time to time one of the birds plunged straight into the blaze and was joyfully burnt to death, turning white in the process.225 As the dreamer himself remarked, the dream had a numinous quality, and this is quite understandable in view of its meaning: it repeats the miracle of the phoenix, of transformation and rebirth (the transformation of the nigredo into the albedo, of unconsciousness into illumination) as described in the verses from the Rosarium philosophorum:
  Two eagles fly up with feathers aflame,
  --
  [84] We come across the oak in yet another alchemical treatise, the Introitus apertus of Philaletha.227 There he says: Learn, then, who are the companions of Cadmus; who is the serpent that devoured them; and what the hollow oak to which Cadmus spitted the serpent.
  [85] In order to clarify this passage, I must go back to the myth of Cadmus, a kinsman of the Pelasgian Hermes Ithyphallikos.228 The hero set out to find his lost sister Europa, whom Zeus had carried away with him after turning himself into a bull. Cadmus, however, received the divine comm and to give up the search, and instead to follow a cow, with moon markings on both her sides, until she lay down, and there to found the city of Thebes. At the same time he was promised Harmonia, the daughter of Ares and Aphrodite as a wife. When the cow had lain down, he wanted to sacrifice her, and he sent his companions to fetch water. They found it in a grove sacred to Ares, which was guarded by a dragon, the son of Ares. The dragon killed most of the companions, and Cadmus, enraged, slew it and sowed the dragons teeth. Immediately armed men sprang up, who fell to fighting among themselves until only five remained. Cadmus was then given Harmonia to wife. The spitting of the snake (dragon) to the oak seems to be an addition of Philalethas. It represents the banishment of the dangerous daemon into the oak,229 a point made not only by the commentary on the Aelia inscription in Malvasius but by the fairytale of The Spirit in the Bottle.
  --
   (something that does not exist) was laid at mans dooromne bonum a Deo, omne malum ab homine.230 This idea together with that of original sin formed the foundation of a moral consciousness which was a novel development in human history: one half of the polarity, till then essentially metaphysical, was reduced to a psychic factor, which meant that the devil had lost the game if he could not pick on some moral weakness in man. Good, however, remained a metaphysical substance that originated with God and not with man. Original sin had corrupted a creature originally good. As interpreted by dogma, 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. They expressed themselves first of all in the duplicity of Mercurius, which, however, was cancelled out in the unity of the stone. The lapis wasDeo concedentemade by the adept and was recognized as an equivalent of the homo totus. This development was extremely important, because it was an attempt to integrate opposites that were previously projected.
  [87] Cadmus is interpreted alchemically as Mercurius in his masculine form (Sol). He seeks his feminine counterpart, the quicksilver, which is his sister (Luna), but she meets him in the shape of the Mercurial serpent, which he must first kill because it contains the furious conflict of warring elements (the chaos). From this arises the harmony of the elements, and the coniunctio can now take place. The spoils of the struggle, in this case the dragons skin, are, according to ancient custom, offered to the hollow oak, the mother, who is the representative of the sacred grove and the fount. In other words, it is offered up to the unconscious as the source of life, which produces harmony out of disharmony.231 Out of the hostility of the elements there arises the bond of friendship between them, sealed in the stone, and this bond guarantees the indissolubility and incorruptibility of the lapis. This piece of alchemical logic is borne out by the fact that, according to the myth, Cadmus and Harmonia turned to stone (evidently because of an embarras de richesse: perfect harmony is a dead end). In another version, they turn into snakes, and even into a basilisk, Dom Pernety232 remarks, for the end-product of the work, incorporated with its like, acquires the power ascribed to the basilisk, so the philosophers say. For this fanciful author Harmonia is naturally the prima materia, and the marriage of Cadmus,233 which took place with all the gods assisting, is the coniunctio of Sol and Luna, followed by the production of the tincture or lapis. Pernetys interpretation of Harmonia would be correct only if she were still allied with the dragon. But since she lost the reptile, she had logically to change herself and her husb and into snakes.
  [88] Thus Malvasius, as well as the more interesting of the commentators, remain within the magic circle of alchemical mythologems. This is not surprising, since Hermetic philosophy, in the form it then took, was the only intellectual instrument that could help fill the dark gaps in the continuity of understanding. The Enigma of Bologna and its commentaries are, in fact, a perfect paradigm of the method of alchemy in general. It had exactly the same effect as the unintelligibility of chemical processes: the philosopher stared at the paradoxes of the Aelia inscription, just as he stared at the retort, until the archetypal structures of the collective unconscious began to illuminate the darkness.234 And, unless we are completely deluded, the inscription itself seems to be a fantasy sprung from that same paradoxical massa confusa of the collective unconscious. The contradictoriness of the unconscious is resolved by the archetype of the nuptial coniunctio, by which the chaos becomes ordered. Any attempt to determine the nature of the unconscious state runs up against the same difficulties as atomic physics: the very act of observation alters the object observed. Consequently, there is at present no way of objectively determining the real nature of the unconscious.
  [89] If we are not, as Malvasius was, convinced of the antiquity of the Aelia inscription, we must look round in the medieval literature for possible sources or at least analogies. Here the motif of the triple prediction, or triple cause, of death might put us on the right trail.235 This motif occurs in the Vita Merlini in the old French romance Merlin, as well as in its later imitations in the Spanish and English literature of the fifteenth century. But the most important item, it seems to me, is the so-called Epigram of the Hermaphrodite, attri buted to Mathieu de Vendme (ca. 1150):
  --
  [90] Another parallel, but dating from late antiquity, is mentioned by Maier. It is one of the Platonic Riddles and runs: A man that was not a man, seeing yet not seeing, in a tree that was not a tree, smote but did not smite with a stone that was not a stone a bird that was not a bird, sitting yet not sitting.237 The solution is: A one-eyed eunuch grazed with a pumice-stone a bat hanging from a bush.238 This joke was, of course, too obvious to lend itself to alchemical evaluation. Similarly, the Epigram of the Hermaphrodite was not, so far as I know, taken up by the alchemists, though it might have been a more suitable subject for exegesis. This kind of jest probably underlies the Aelia inscription. The seriousness with which the alchemists took it, however, is justified not only because there is something serious in every joke, but because paradox is the natural medium for expressing transconscious facts. Hindu philosophy, which likewise struggled to formulate transcendental concepts, often comes very near to the paradoxes so beloved of the alchemists, as the following example shows: I am not a man, neither am I a god, a goblin, a Brahmin, a warrior, a merchant, a shudra, nor disciple of a Brahmin, nor householder, nor hermit of the forest, nor yet mendicant pilgrim: Awakener to Myself is my name.239
  [91] Another source that needs seriously considering is mentioned by Richard White of Basingstoke.240 He maintains that Aelia Laelia is Niobe transformed, and he supports this interpretation by referring to an epigram attri buted to Agathias Scholasticus, a Byzantine historian:241

2.03 - The Integral Yoga, #Words Of The Mother II, #The Mother, #Integral Yoga
  3) Drinking alcohol
  12 June 1965

2.04 - Positive Aspects of the Mother-Complex, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  tion is the alchemical fire whose warmth brings everything into
  existence and whose heat burns all superfluities to ashes (omnes
  --
  pated by alchemy in the hieros gamos of opposites, but only in
  symbolic form. Nevertheless, the symbol has the great advantage
  --
  factors in a single image. With the decline of alchemy the
  symbolical unity of spirit and matter fell apart, with the result
  --
  *9 8 The alchemist saw the union of opposites under the symbol
  of the tree, and it is therefore not surprising that the uncon-

2.04 - The Scourge, the Dagger and the Chain, #Liber ABA, #Aleister Crowley, #Philosophy
  1:THE Scourge, the Dagger, and the Chain, represent the three alchemical principles of Sulphur, Mercury, and Salt. These are not the substances which we now call by these names; they represent "principles," whose operations chemists have found it more convenient to explain in other ways. But Sulphur represents the energy of things, Mercury their fluidity, Salt their fixity. They are analogous to Fire, Air and Water; but they mean rather more, for they represent something deeper and subtler, and yet more truly active. An almost exact analogy is given by the three Gunas of the Hindus; Sattvas, Rajas, and Tamas. Sattvas is Mercury, equable, calm, clear; Rajas is Sulphur, active, excitable, even fierce; Tamas is Salt, thick, sluggish, heavey, dark.1
  2:But Hindu philosophy is so occupied with the main idea that only the Absolute is worth anything, that it tends to consider these Gunas (even Sattvas) as evil. This is a correct view, but only from above; and we prefer, if we are truly wise, to avoid this everlasting wail which characterizes the thought of the Indian peninsula "Everything is sorrow," etc. Accepting their doctrine of the two phases of the Absolute, we must, if we are to be consistent, class the two phases together, either as good or as bad; if one is good and the other bad we are back again in that duality, to avoid which we invented the Absolute.

2.06 - Two Tales of Seeking and Losing, #unset, #Arthur C Clarke, #Fiction
  There is an elderly man, for example, who maintains his meditative calm in the midst of the turmoil, and each time, before putting down a card, he studies it as if absorbed in an operation whose successful outcome is not certain, a combination of trivial elements from which, however, a surprising result may emerge. The trim professorial white beard, the grave gaze in which there is a hint of uneasiness, are some of the features he shares with the picture of the King of Coins. This portrait of himself, along with the cards of Cups and gold Coins seen around him, could define him as an alchemist, who has spent his life investigating the combinations of the elements and their metamorphoses. In the alembics and phials he is being handed by the Page of Cups, his famulus or assistant, he examines the bubbling of liquids thick as urine, colored by reagents in clouds of indigo or cinnabar, from which the molecules of the king of metals are to be detached. But the expectation is vain; what remains in the bottom of the vessels is only lead.
  It is known to all, or at least it should be, that if the alchemist seeks the secret of gold out of desire for riches his experiments fail: he must instead free himself of all egoism, all personal limitations, become one with the powers that move in the heart of things, and the first real transformation, which is of himself, will be duly followed by others. Having devoted his best years to this Great Work, our elderly neighbor, now that he finds a deck of tarots in his hand, wants to compose again an equivalent of the Great Work, arranging the cards in a square in which, from top to bottom, from left to right, and vice versa, all stories can be read, his own included. But when he seems to have succeeded in deploying the stories of the others, he realizes his own story has been lost.
  He is not the only one who seeks in the succession of the cards the path of a change within himself that can be transmitted externally. There is also another, who, with the beautiful heedlessness of youth, feels he recognizes himself in the boldest warrior figure of the whole deck, the Knight of Swords, and he confronts the most cutting of Swords cards and the sharpest of Clubs to reach his goal. But he has to take a roundabout route (as the serpentine sign of the Two of Coins indicates), defying (Two of Swords) the infernal powers (The Devil) called up by Merlin the Magician (The Juggler) in the forest of Broceliande (Seven of Clubs), if he wants finally to be allowed to sit at the Round Table (Ten of Cups) of King Arthur (King of Swords) in the place no knight so far has been worthy of occupying.
  If you look carefully, the destination for both the alchemist and the knight-errant should be the Ace of Cups which, for the one, contains phlogiston or the philosopher's stone or the elixir of long life, and for the other the talisman guarded by the Fisher King, the mysterious vessel whose first poet lacked time-or else was unwilling-to explain it to us; and thus, since then, rivers of ink have flown in conjectures about the Grail, still contended between the Roman religion and the Celtic. (Perhaps the Champagne troubadour wanted precisely this: to keep alive the battle between The Pope and the Druid-Hermit. There is no better place to keep a secret than in an unfinished novel.)
  So then the problem that these two companions of ours wanted to solve, arranging the cards around the Ace of Cups, was at once the Great Work of alchemy and the Quest for the Grail. In the same cards, one after the other, both can recognize the stages of their Art or Adventure: in The Sun, the star of gold or the innocence of the warrior youth; in The Wheel, perpetual motion or the spell of the forest; in Judgment, death and resurrection (of metals and of the soul) or the heavenly call.
  As things stand, the two stories constantly risk stumbling over each other, if the mechanism is not made quite clear. The alchemist is the man who, to achieve transformations of matter, tries to make his soul become as unchangeable and pure as gold; but there is the instance of a Doctor Faust, who inverts the alchemist's rules, makes the soul an object of exchange, and thus hopes nature will become incorruptible and it will no longer be necessary to seek gold because all elements will be equally precious: the world is gold, and gold is the world. In the same way a knight-errant is one who submits his actions to an absolute and severe moral law, so that natural law can maintain abundance on earth with absolute freedom; but let us try to imagine a Perceval-Parzival-Parsifal who inverts the rule of the Round Table, knightly virtues in him will be involuntary, they will come forth as a gift of nature, like the colors of butterflies' wings, and while performing his exploits with dazed nonchalance, he will perhaps succeed in subduing nature to his will, in possessing the knowledge of the world like an object, in becoming magician and thaumaturge, in healing the wound of the Fisher King, and in restoring green sap to the wasteland.
  The mosaic of cards that we are watching, fixed here, is therefore the Work of the Quest that one would like to conclude without work or search. Doctor Faust has wearied of having the instantaneous metamorphoses of metals depend on the slow transformations that take place within himself, he doubts the wisdom accumulated in the solitary life of a Hermit, he is disappointed in the powers of his art as he is in this dawdling over the tarot combinations. At that moment a thunderbolt illuminates his little cell at the top of The Tower. A personage appears before him with a broad-brimmed hat, such as the students wear at Wittenberg, a wandering clerk perhaps, or a charlatan Juggler, a mountebank at a fair, who has laid out on a stand a laboratory of ill-assorted jars.
  "Do you believe you can counterfeit my art?" So the true alchemist must have addressed the impostor. "What messes are you stirring in your pots?"
  "The broth that was at the origin of The World," the stranger may have replied, "whence crystals and plants took their form, and the species of animals and the race of Homo Sapiens!" And what he names then appears in the transparent material boiling in an incandescent crucible, just as we now observe it in Arcanum XXI. In this card, which has the highest number of all the tarots and is the one that counts most in players' scoring, a naked goddess framed in myrtle is flying, Venus perhaps; the four figures around her can be recognized as more modern devout emblems, but perhaps they are only a prudent disguise of other apparitions less incompatible with the triumph of the goddess in the middle, perhaps centaurs, sirens, harpies, gorgons, who supported the world before the authority of Olympus had subdued it, or perhaps dinosaurs, mastodons, pterodactyls, mammoths, the attempts nature made before resigning herself-we do not know for how much longer-to human dominion. And there are also those who, in the central figure, see not Venus but the Hermaphrodite, symbol of the souls that reach the center of the world, the culminating point of the itinerary the alchemist must follow.
  "And can you then make gold?" the doctor must have asked, to which the other must have replied, "Look!" giving him a brief vision of strongboxes brimming with homemade ingots.
  --
  The Arcanum XVII, which can conclude the story of the doctor of alchemy, can also begin the story of the adventurous champion, illustrating his outdoor birth under the stars. Son of an unknown father and of a deposed and fugitive queen, Parsifal bears with him the mystery of his origin. To prevent his knowing more, his mother (who must have had her own good reasons) has taught him never to ask questions, has brought him up in solitude, exempting him from the hard novitiate of chivalry. But knights-errant roam even in those rough moors, and the boy, without asking anything, joins up with them, takes arms, climbs into the saddle, and tramples his over-protective mother beneath his horse's hoofs.
  Son of a guilty cohabitation, matricide unawares, soon involved in an equally forbidden love, Parsifal runs lightly through the world, in perfect innocence. Ignorant of everything that must be learned if one is going to get ahead in this world, he behaves according to the rules of chivalry because that is how he is made. And radiant with bright ignorance he travels through localities weighed down by a dark awareness.

2.07 - The Supreme Word of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  It is at first a wisdom of the intelligence, the buddhi; but that is accompanied by a moved spiritualised state of the affective nature,6 bhava. This change of the heart and mind is the beginning of a total change of all the nature. A new inner birth and becoming prepares us for oneness with the supreme object of our love and adoration, madbhavaya. There is an intense delight of love in the greatness and beauty and perfection of this divine Being now seen everywhere in the world and above it, prti. That deeper ecstasy assumes the place of the scattered and external pleasure of the mind in existence or rather it draws all other delight into it and transforms by a marvellous alchemy the mind's and the heart's feelings and all sense movements. The whole consciousness becomes full of the Godhead and replete with his answering consciousness; the whole life flows into one sea of bliss-experience. All the speech and thought of such Godlovers becomes a mutual utterance and understanding of the
  5 sarvatha vartamano'pi sa yog mayi vartate.

2.0 - THE ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  culture: the reason of this is obvious; Christianity, alcohol--the two
  _great_ means of corruption. As a matter of fact choice ought to be

2.15 - CAR FESTIVAL AT BALARMS HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  When shall I learn true alchemy
  And, touching the Philosopher's Stone,

2.17 - December 1938, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: My eldest brother was; from him I gathered that it was nothing. But the Order of Freemasons had something when it was started. Have you heard of Cagliostro? He was a mystic and a freemason with a great prophetic power. He prophesied about the French Revolution, the razing of the Bastille and guillotining of the King and Queen. He used to prophesy about racehorses which got him into trouble and he was imprisoned and died in prison. He never charged any money from anyone and yet he was affluent. It was said he knew alchemy and could make gold.
   ( There was a few minutes of silence)

2.22 - Rebirth and Other Worlds; Karma, the Soul and Immortality, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  What our normal demand of survival asks for is a similar survival for our mind, our life, even our body; the dogma of the resurrection of the body attests to this last demand, - even as it has been the root of the age-long effort of man to discover the elixir of immortality or any means magical, alchemic or scientific to conquer physically the death of the body. But this aspiration could only succeed if the mind, life or body could put on something of the immortality and divinity of the indwelling spirit. There are certain circumstances in which the survival of the outer mental personality representative of the inner mental Purusha could be possible. It could happen if our mental being came to be so powerfully individualised on the surface and so much one with the inner mind and inner mental Purusha and at the same time so open plastically to the progressive action of the Infinite that the soul no longer needed to dissolve the old form of mind and create a new one in order to progress. A similar individualisation, integration and openness of the vital being on the surface would alone make possible a similar survival of the life-part in us, the outer vital personality representative of the inner life-being, the vital Purusha. What would really happen then is that the wall between the inner self and the outer man would have broken down and the permanent mental and vital being from within, the mental and vital representatives of the immortal psychic entity, would govern the life. Our mind nature and our life nature could then be a continuous progressive expression of the soul and not a nexus of successive formations preserved only in their essence. Our mental personality and life personality would then subsist without dissolution from birth to birth; they would be in this sense immortal, persistently surviving, continuous in their sense of identity. This would be evidently an immense victory of soul and mind and life over the Inconscience and the limitations of material Nature.
  But such a survival could only persist in the subtle body; the being would still have to discard its physical form, pass to other worlds and in its return put on a new body. The awakened mental Purusha and vital Purusha, preserving the mind sheath and the life sheath of the subtle body which are usually discarded, would return with them into a new birth and keep a vivid and sustained sense of a permanent being of mind and life constituted by the past and continuing into the present and future; but the basis of physical existence, the material body, could not be preserved even by this change. The physical being could only endure, if by some means its physical causes of decay and disruption could be overcome7 and at the same time it could be made so plastic and progressive in its structure and its functioning that it would answer to each change demanded of it by the progress of the inner Person; it must be able to keep pace with the soul in its formation of self-expressive personality, conditions or means for an indefinite survival of the body, still, if the body could not adapt itself so as to become a fit instrument of expression for the inner growth, the soul would find some way to abandon it and pass on to a new incarnation. The material or physical causes of death are not its sole or its true cause; its true inmost reason is the spiritual necessity for the evolution of a new being. its long unfolding of a secret spiritual divinity and the slow transformation of the mental into the divine mental or spiritual existence. This consummation of a triple immortality, - immortality of the nature completing the essential immortality of the spirit and the psychic survival of death, - might be the crown of rebirth and a momentous indication of the conquest of the material Inconscience and Ignorance even in the very foundation of the reign of Matter. But the true immortality would still be the eternity of the spirit; the physical survival could only be relative, terminable at will, a temporal sign of the spirit's victory here over Death and Matter.

2.2.9.02 - Plato, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
    A.E. Taylor, Plato, The Man and His Work (London: Methuen, 1926), p. 27. Taylor bases his discussion on passages from Plato's alcibiades I and Euthydemus.Ed.
  ***

2.3.03 - Integral Yoga, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Rise rather into the supramental levels and then all the rest shall remain a part of thy experience, but wonderfully changed, transfigured by a supreme alchemy of consciousness into an element of the supramental glory. All that other Yogas can give thee, thou shalt have, but as an experience overpassed, put in its place in the divine Whole and delivered from the inadequacy of an exclusive state or experience.
  The Supramental Yoga

27.01 - The Golden Harvest, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   Indeed this human body is the precious land from which one could reap a harvest of gold. For this body has the proud privilege of receiving the golden touch of the Divine materially and to hold it and maintain it. This materialisation of the Divine is the supreme alchemy of which the body is capable. There are other forms of union with the Divine, all forms of consciousness, of the mind, of the vital - subtle perceptions, thoughts, emotions, even sensations - all delightful but immaterial: even without the body they can be felt and experienced, they are true and real in their own au thenticity. But the body brings in a new element, altogether different a phenomenon. It makes a thing living, real materially. The human body has this strange virtue of Touch - the body contact - which makes what is dead (matter) alive - mrtam kacana bodhayanti(Rigveda). We know the biblical adage: "The proof of the pudding is in the eating thereof." This capacity of eating is the privilege of the body alone: only the body can supply this proof that makes a thing concretely real. Why did Ramprasad utter these words somewhat rough and uncouth to a civilised hearing? - "Oh Mother, I will eat you up, devour you, even as I do a plate of vegetable!" There is delight in devotion, there is joy in surrender, even ecstasy in love, but where is the inexplicable exquisiteness of utter oneness in the physical embrace - as for example, in Radha's experience?
   Radha is the personification of the supreme global and integral identification of the Divine with the human, or rather the transfusion of the Divine Person into the substance of the human person. Radha says, every drop of blood, every particle of flesh in her body cries out for every drop of blood, every particle of flesh of Krishna's body. Radha has made, as it were, a fossil transmutation of her body replacing it bit by bit by Krishna's body. She feels she is none other than Krishna, even physically himself. It is an utter unity and identity - not merely in the Vedantic way, up there in Atman, but down here also: it is an infusion or immixture in Nature also. It is a kind of coalescence by fusion as of the sub-atomic particles (- the matrix, by the way, of the supreme inc alculable energy). Because of this supreme union and identification, even down to the material body, Radha feels that her body is no longer her own but Krishna's and therefore utterly sacred. She cries out as the Vaishnava poet says: "O sister, when this body dies, do not burn it or throw it into the river, but keep it suspended on a branch of the tamaltree. Tamal has a dark hue, my Krishna is also of dark hue. I love Tamal because I love Krishna."

3.00.1 - Foreword, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  INTERPRETED IN CONJUNCTION WITH A SET OF alcHEMICAL PICTURES
  Quaero non pono, nihil hic determino dictans Coniicio, conor, confero, tento, rogo....
  --
  transference, I should turn to something so apparently remote as alchemical
  2symbolism. But anyone who has read my book Psychology and alchemy will
  know what close connections exist between alchemy and those phenomena
  which must, for practical reasons, be considered in the psychology of the
  --
  has its place in the symbolism and imagery of alchemy. Such images are not
  likely to be conscious representations of the transference relationship;
  --
  in alchemy, and of their phenomenology and synthesis, which will appear
  later under the title Mysterium Coniunctionis. I would like to express my

3.00.2 - Introduction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  part in alchemy is not so surprising when we remember that the term most
  frequently employed for it, coniunctio, referred in the first place to what
  --
  that had preoccupied the minds of the alchemists for seventeen centuries. It
  was precisely this image that had always lured the mind of the investigator
  --
  elementsalso takes a worthy place in this belated triumph of alchemical
  thought. Considering the eminently practical and theoretical importance of
  --
  We find, however, that alchemy did not merely change into chemistry
  by gradually discovering how to break away from its mythological
  --
  The alchemical image of the coniunctio, whose practical importance
  was proved at a later stage of development, is equally valuable from thepsychological point of view: that is to say, it plays the same role in the
  --
  has two sources in alchemy, one Christian, the other pagan. The Christian
  source is unmistakably the doctrine of Christ and the Church, sponsus and
  --
  be totally unintelligible in the strange world of alchemy and its secret
  language.
  --
  feminine as an expression of the alchemical Sapientia. As the
  nomenclature shows, we are dealing with the heterosexual Eros or anima-
  --
  love) of the elements, which the alchemists likened to the primeval chaos.
  The activated unconscious appears as a flurry of unleashed opposites and
  --
  It must be emphasized that in alchemy the dark initial state of nigredo
  is often regarded as the product of a previous operation, and that it
  --
  royal marriage in alchemy. The prodromal events signify the meeting or
  collision of various opposites and can therefore appropriately be called
  --
  nigro), as the alchemists rightly say, and in addition is charged with
  dangerous polar tensions, with the inimicitia elementorum. One finds
  --
  not appear in the alchemical substance but in man himself. In the case of
   alchemy it is quite evident that the unconscious content is of human origin,
  as I have shown in Psychology and alchemy. Hunted for centuries and
  never found, the prima materia or lapis philosophorum is, as a few
  --
  sometimes really diabolical. The alchemists aptly personified it as the wily
  god of revelation, Hermes or Mercurius; and though they lament over the
  --
  the exact opposite, and I can well understand why the alchemists endowed
  their Mercurius with the highest spiritual qualities, although these stand in
  --
  found in filth) runs an alchemical dictumnor is it any the less valuable
  on that account. But, it does not transfigure the dirt and does not diminish
  --
  prompted the alchemists to insert a heartfelt Deo concedente in their
  recipes, or to allow that only if God wrought a miracle could their
  --
  as alchemy projected the unconscious psyche upon chemical substances.
  But it is altogether different when the microcosm is understood as that
  --
  described by the alchemists as the separatio or divisio elementorum, the
  solutio, c alcinatio, incineratio, or as dismemberment of the body,
  --
  dual nature). The alchemist tries to get round this paradox or antinomy
  with his various procedures and formulae, and to make one out of two.
  --
  both parties; often the doctor is in much the same position as the alchemist
  who no longer knew whether he was melting the mysterious amalgam in
  --
  psychological state of the alchemist than the division of his work-room
  into a laboratory, where he bustles about with crucibles and alembics,
  --
  symbols which were also not unknown in alchemy. But the first signs of
  59this symbolism are far from indicating that unity has been attained. Just as
  --
  pairs of opposites ease off only gradually; and, like the alchemical end-
  product, which always betrays its essential duality, the united personality
  --
  old alchemists were often doctors as well, and thus had ample opportunity
  for such experiences if, like Paracelsus, they worried about the

3.01 - INTRODUCTION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [104] The alchemists endeavours to unite the opposites culminate in the chymical marriage, the supreme act of union in which the work reaches its consummation. After the hostility of the four elements has been overcome, there still remains the last and most formidable opposition, which the alchemist expressed very aptly as the relationship between male and female. We are inclined to think of this primarily as the power of love, of passion, which drives the two opposite poles together, forgetting that such a vehement attraction is needed only when an equally strong resistance keeps them apart. Although enmity was put only between the serpent and the woman (Genesis 3 : 15), this curse nevertheless fell upon the relationship of the sexes in general. Eve was told: Thy desire shall be to thy husband, and he shall rule over thee. And Adam was told: Cursed is the ground for thy sake . . . because thou hast hearkened unto the voice of thy wife (3 : 16f.). Primal guilt lies between them, an interrupted state of enmity, and this appears unreasonable only to our rational mind but not to our psychic nature. Our reason is often influenced far too much by purely physical considerations, so that the union of the sexes seems to it the only sensible thing and the urge for union the most sensible instinct of all. But if we conceive of nature in the higher sense as the totality of all phenomena, then the physical is only one of her aspects, the other is pneumatic or spiritual. The first has always been regarded as feminine, the second as masculine. The goal of the one is union, the goal of the other is discrimination. Because it overvalues the physical, our contemporary reason lacks spiritual orientation, that is, pneuma. The alchemists seem to have had an inkling of this, for how otherwise could they have come upon that strange myth of the country of the King of the Sea, where only like pairs with like and the land is unfruitful?1 It was obviously a realm of innocent friendship, a kind of paradise or golden age, to which the Philosophers, the representatives of the physical, felt obliged to put an end with their good advice. But what happened was not by any means a natural union of the sexes; on the contrary it was a royal incest, a sinful deed that immediately led to imprisonment and death and only afterwards restored the fertility of the country. As a parable the myth is certainly ambiguous; like alchemy in general, it can be understood spiritually as well as physically, tam moralis quam chymica.2 The physical goal of alchemy was gold, the panacea, the elixir of life; the spiritual one was the rebirth of the (spiritual) light from the darkness of Physis: healing self-knowledge and the deliverance of the pneumatic body from the corruption of the flesh.
  [105] A subtle feature of the Visio Arislei is that the very one who is meditating a pairing of the sexes is king of the land of innocence. Thus the rex marinus says: Truly I have a son and a daughter, and therefore I am king over my subjects, because they possess nothing of these things. Yet I have borne a son and a daughter in my brain.3 Hence the king is a potential traitor to the paradisal state of innocence because he can generate in his head, and he is king precisely because he is capable of this sin against the previous state of innocence. Since he can be different from them he is more than any of his subjects and therefore rightly their king, although, from the physical standpoint, he is counted a bad ruler.4
  [106] Here again we see the contrast between alchemy and the prevailing Christian ideal of attempting to restore the original state of innocence by monasticism and, later, by the celibacy of the priesthood. The conflict between worldliness and spirituality, latent in the love-myth of Mother and Son, was elevated by Christianity to the mystic marriage of sponsus (Christ) and sponsa (Church), whereas the alchemists transposed it to the physical plane as the coniunctio of Sol and Luna. The Christian solution of the conflict is purely pneumatic, the physical relations of the sexes being turned into an allegory orquite illegitimatelyinto a sin that perpetuates and even intensifies the original one in the Garden. alchemy, on the other hand, exalted the most heinous transgression of the law, namely incest, into a symbol of the union of opposites, hoping in this way to bring back the golden age. For both trends the solution lay in extrapolating the union of sexes into another medium: the one projected it into the spirit, the other into matter. But neither of them located the problem in the place where it arose the soul of man.
  [107] No doubt it would be tempting to assume that it was more convenient to shift such a supremely difficult question on to another plane and then represent it as having been solved. But this explanation is too facile, and is psychologically false because it supposes that the problem was asked consciously, found to be painful, and consequently moved on to another plane. This stratagem accords with our modern way of thinking but not with the spirit of the past, and there are no historical proofs of any such neurotic operation. Rather does all the evidence suggest that the problem has always seemed to lie outside the psyche as known to us. Incest was the hierosgamos of the gods, the mystic prerogative of kings, a priestly rite, etc. In all these cases we are dealing with an archetype of the collective unconscious which, as consciousness increased, exerted an ever greater influence on conscious life. It certainly seems today as if the ecclesiastical allegories of the bridegroom and bride, not to mention the now completely obsolete alchemical coniunctio, had become so faded that one meets with incest only in criminology and the psychopathology of sex. Freuds discovery of the Oedipus complex, a special instance of the incest problem in general, and its universal incidence have, however, reactivated this ancient problem, though mostly only for doctors interested in psychology. Even though laymen know very little about certain medical anomalies or have a wrong idea of them, this does not alter the facts any more than does the laymans ignorance of the actual percentage of cases of tuberculosis or psychosis.
  [108] Today the medical man knows that the incest problem is practically universal and that it immediately comes to the surface when the customary illusions are cleared away from the foreground. But mostly he knows only its pathological side and leaves it steeped in the odium of its name, without learning the lesson of history that the painful secret of the consulting-room is merely the embryonic form of a perennial problem which, in the suprapersonal sphere of ecclesiastical allegory and in the early phases of natural science, created a symbolism of the utmost importance. Generally he sees only the materia vilis et in via eiecta from the pathological side and has no idea of its spiritual implications. If he saw this, he could also perceive how the spirit that has disappeared returns in each of us in unseemly, indeed reprehensible guise, and in certain predisposed cases causes endless confusion and destruction in great things as in small. The psychopathological problem of incest is the aberrant, natural form of the union of opposites, a union which has either never been made conscious at all as a psychic task or, if it was conscious, has once more disappeared from view.
  [109] The persons who enact the drama of this problem are man and woman, in alchemy King and Queen, Sol and Luna. In what follows I shall give an account of the way in which alchemy describes the symbolic protagonists of the supreme opposition.

3.01 - The Mercurial Fountain, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  This picture goes straight to the heart of alchemical symbolism, for it
  is an attempt to depict the mysterious basis of the opus. It is a quadratic
  --
  forms through the whole of alchemy like a leitmotiv. If we set aside the
  numerous chemical explanations we come to the following symbolical
  --
  whose alchemical equivalent is the upwelling. In relation to it the dyad is
  feminine, the receptive, absorbent patiens, or the material that still has to
  --
  methods and philosophy of alchemy. These are not warranted by the nature
  of matter as known to the old masters; they can only derive from the
  --
  conscious speculation among the alchemists, but this is no hindrance
  whatever to unconscious projection, for wherever the mind of the
  --
  last and greatest work of alchemyGoe thes Faust. Goe the is really
  describing the experience of the alchemist who discovers that what he has
  projected into the retort is his own darkness, his unredeemed state, his
  --
  of those powerful contents which alchemy sensed in the secrets of matter.
  [408]

3.02 - King and Queen, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  which we would have to conclude that the alchemists were unshakably
  orthodox in their beliefs. I do not think that this can be doubted as a rule.
  --
  venerable nature evidently enabled the alchemist to provide the Holy
  Ghost with a most unorthodox and distinctly earth-bound partner, or rather
  --
  to think that the alchemists were keeping up a secret tradition, although the
  evidence for this (the hints contained in the writings of Zosimos of
  Panopolis) is so scanty that Waite, who knows medieval alchemy
  relatively well, doubts whether a secret tradition existed at all. I am
  --
  Anthropos idea in medieval alchemy was largely autochthonous, i.e., the
  outcome of subjective experience. It is an eternal idea, an archetype that
  --
  Anthropos even in ancient Chinese alchemy, in the writings of Wei Po-
  yang, about A.D . 142. There he is called chn-jn (true man).
  --
  god of revelation. This dilemma throws a new light on the secret of the art:the very serious danger of heresy. Consequently the alchemists found
  themselves between Scylla and Charybdis: on the one hand they ran the
  --
  shows, the alchemist would rather risk being suspected of gold-making
  than of heresy. It is still an open question, which perhaps can never be
  answered, how far the alchemist was conscious of the true nature of his art.
  Even texts as revealing as the Rosarium and Aurora consurgens do not
  --
  mental structure than the alchemical quaternio and its psychological
  equivalent. Therefore we must expect that on a still more primitive level
  --
  psychologem which we find in alchemy:
  When I say model I do not mean that the system of marriage classes
  --
  out that this system predated the alchemical quaternio. Nor can we
  assume that the primitive marriage quaternio is the absolute origin of
  --
  The specifically alchemical projection looks at first sight like a
  regression: god and goddess are reduced to king and queen, and these in
  --
  descent of the projection into matter had led some of the old alchemists,
  for example Morienus Romanus, to the clear realization that this matter
  --
  matter of the alchemists could be recognized as the psyche.
  [441]
  --
  mysticism and alchemy have contri buted much to its discovery.
  [449]

3.02 - SOL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [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,5 so the sun is neither just the metallic gold6 nor the heavenly orb.7 Sometimes the sun is an active substance hidden in the gold and is extracted as the tinctura rubea (red tincture). Sometimes, as the heavenly body, it is the possessor of magically effective and transformative rays. As gold and a heavenly body8 it contains an active sulphur of a red colour, hot and dry.9 Because of this red sulphur the alchemical sun, like the corresponding gold, is red.10 As every alchemist knew, gold owes its red colour to the admixture of Cu (copper), which he interpreted as Kypris (the Cyprian, Venus), mentioned in Greek alchemy as the transformative substance.11 Redness, heat, and dryness are the classical qualities of the Egyptian Set (Gk. Typhon), the evil principle which, like the alchemical sulphur, is closely connected with the devil. And just as Typhon has his kingdom in the forbidden sea, so the sun, as sol centralis, has its sea, its crude perceptible water, and as sol coelestis its subtle imperceptible water. This sea water (aqua pontica) is extracted from sun and moon. Unlike the Typhonian sea, the life-giving power of this water is praised, though this does not mean that it is invariably good.12 It is the equivalent of the two-faced Mercurius, whose poisonous nature is often mentioned. The Typhonian aspect of the active sun-substance, of the red sulphur, of the water that does not make the hands wet,13 and of the sea water should not be left out of account. The author of the Novum lumen chemicum cannot suppress a reference to the latters paradoxical nature: Do not be disturbed because you sometimes find contradictions in my treatises, after the custom of the philosophers; these are necessary, if you understand that no rose is found without thorns.14
  [111] The active sun-substance also has favourable effects. As the so-called balsam it drips from the sun and produces lemons, oranges, wine, and, in the mineral kingdom, gold.15 In man the balsam forms the radical moisture, from the sphere of the supracelestial waters; it is the shining or lucent body which from mans birth enkindles the inner warmth, and from which come all the motions of the will and the principle of all appetition. It is a vital spirit, and it has its seat in the brain and its governance in the heart.16
  --
  [113] From what has been said about the active sun-substance it should be clear that Sol in alchemy is much less a definite chemical substance than a virtus, a mysterious power18 believed to have a generative19 and transformative effect. Just as the physical sun lightens and warms the universe, so, in the human body, there is in the heart a sunlike arcanum from which life and warmth stream forth.20 Therefore Sol, says Dorn, is rightly named the first after God, and the father and begetter of all,21 because in him the seminal and formal virtue of all things whatsoever lies hid.22 This power is called sulphur.23 It is a hot, daemonic principle of life, having the closest affinities with the sun in the earth, the central fire or ignis gehennalis (fire of hell). Hence there is also a Sol niger, a black sun, which coincides with the nigredo and putrefactio, the state of death.24 Like Mercurius, Sol in alchemy is ambivalent.
  [114] 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.25 The idea at the back of this is that primitive conception of a universal power of growth, healing, magic, and prestige,26 which is to be found as much in the sun as in men and plants, so that not only the sun but man too, and especially the enlightened man, the adept, can generate the gold by virtue of this universal power. It was clear to Dorn (and to other alchemists as well) that the gold was not made by the usual chemical procedures,27 for which reason he called gold-making (chrysopoeia) a miracle. The miracle was performed by a natura abscondita (hidden nature), a metaphysical entity perceived not with the outward eyes, but solely by the mind.28 It was infused from heaven,29 provided that the adept had approached as closely as possible to things divine and at the same time had extracted from the substances the subtlest powers fit for the miraculous act. There is in the human body a certain aethereal substance, which preserves its other elemental parts and causes them to continue,30 he says. This substance or virtue is hindered in its operations by the corruption of the body; but the Philosophers, through a kind of divine inspiration, knew that this virtue and heavenly vigour can be freed from its fetters, not by its contrary . . . but by its like.31 Dorn calls it veritas. It is the supreme power, an unconquerable fortress, which hath but very few friends, and is besieged by innumerable enemies. It is defended by the immaculate Lamb, and signifies the heavenly Jerusalem in the inner man. In this fortress is the true and indubitable treasure, which is not eaten into by moths, nor dug out by thieves, but remaineth for ever, and is taken hence after death.32
  [115] For Dorn, then, the spark of divine fire implanted in man becomes what Goe the in his original version of Faust called Fausts entelechy, which was carried away by the angels. This supreme treasure the animal man understandeth not. . . . We are made like stones, having eyes and seeing not.33
  [116] After all this, we can say that the alchemical Sol, as a certain luminosity (quaedam luminositas), is in many respects equal to the lumen naturae. This was the real source of illumination in alchemy, and from alchemy Paracelsus borrowed this same source in order to illuminate the art of medicine. Thus the concept of Sol has not a little to do with the growth of modern consciousness, which in the last two centuries has relied more and more on the observation and experience of natural objects. Sol therefore seems to denote an important psychological fact. Consequently, it is well worth while delineating its peculiarities in greater detail on the basis of the very extensive literature.
  [117] Generally Sol is regarded as the masculine and active half of Mercurius, a supraordinate concept whose psychology I have discussed in a separate study.34 Since, in his alchemical form, Mercurius does not exist in reality, he must be an unconscious projection, and because he is an absolutely fundamental concept in alchemy he must signify the unconscious itself. He is by his very nature the unconscious, where nothing can be differentiated; but, as a spiritus vegetativus (living spirit), he is an active principle and so must always appear in reality in differentiated form. He is therefore fittingly called duplex, both active and passive. The ascending, active part of him is called Sol, and it is only through this that the passive part can be perceived. The passive part therefore bears the name of Luna, because she borrows her light from the sun.35 Mercurius demonstrably corresponds to the cosmic Nous of the classical philosophers. The human mind is a derivative of this and so, likewise, is the diurnal life of the psyche, which we call consciousness.36 Consciousness requires as its necessary counterpart a dark, latent, non-manifest side, the unconscious, whose presence can be known only by the light of consciousness.37 Just as the day-star rises out of the nocturnal sea, so, ontogenetically and phylogenetically, consciousness is born of unconsciousness and sinks back every night to this primal condition. This duality of our psychic life is the prototype and archetype of the Sol-Luna symbolism. So much did the alchemist sense the duality of his unconscious assumptions that, in the face of all astronomical evidence, he equipped the sun with a shadow: The sun and its shadow bring the work to perfection.38 Michael Maier, from whom this saying is taken, avoids the onus of explanation by substituting the shadow of the earth for the shadow of the sun in the forty-fifth discourse of his Scrutinium. Evidently he could not wholly shut his eyes to astronomical reality. But then he cites the classical saying of Hermes: Son, extract from the ray its shadow,39 thus giving us clearly to understand that the shadow is contained in the suns rays and hence could be extracted from them (whatever that might mean). Closely related to this saying is the alchemical idea of a black sun, often mentioned in the literature.40 This notion is supported by the self-evident fact that without light there is no shadow, so that, in a sense, the shadow too is emitted by the sun. For this physics requires a dark object interposed between the sun and the observer, a condition that does not apply to the alchemical Sol, since occasionally it appears as black itself. It contains both light and darkness. For what, in the end, asks Maier, is this sun without a shadow? The same as a bell without a clapper. While Sol is the most precious thing, its shadow is res vilissima or quid vilius alga (more worthless than seaweed). The antinomian thinking of alchemy counters every position with a negation and vice versa. Outwardly they are bodily things, but inwardly they are spiritual, says Senior.41 This view is true of all alchemical qualities, and each thing bears in itself its opposite.42
  [118] To the alchemical way of thinking the shadow is no mere privatio lucis; just as the bell and its clapper are of a tangible substantiality, so too are light and shadow. Only thus can the saying of Hermes be understood. In its entirety it runs: Son, extract from the ray its shadow, and the corruption that arises from the mists which gather about it, befoul it and veil its light; for it is consumed by necessity and by its redness.43 Here the shadow is thought of quite concretely; it is a mist that is capable not only of obscuring the sun but of befouling it (coinquinarea strong expression). The redness (rubedo) of the suns light is a reference to the red sulphur in it, the active burning principle, destructive in its effects. In man the natural sulphur, Dorn says, is identical with an elemental fire which is the cause of corruption, and this fire is enkindled by an invisible sun unknown to many, that is, the sun of the Philosophers. The natural sulphur tends to revert to its first nature, so that the body becomes sulphurous and fitted to receive the fire that corrupts man back to his first essence.44 The sun is evidently an instrument in the physiological and psychological drama of return to the prima materia, the death that must be undergone if man is to get back to the original condition of the simple elements and attain the incorrupt nature of the pre-worldly paradise. For Dorn this process was spiritual and moral as well as physical.
  [119] Sol appears here in a dubious, indeed a sulphurous light: it corrupts, obviously because of the sulphur it contains.45
  --
  It is evident from this that the coniunctio of Sol and Mercurius is a hierosgamos, with Mercurius playing the role of bride. If one does not find this analogy too offensive, one may ask oneself with equanimity whether the arcanum of the opus alchymicum, as understood by the old masters, may not indeed be considered an equivalent of the dogmatic mystery. For the psychologist the decisive thing here is the subjective attitude of the alchemist. As I have shown in Psychology and alchemy, such a profession of faith is by no means unique.49
  [121] The metaphorical designation of Christ as Sol50 in the language of the Church Fathers was taken quite literally by the alchemists and applied to their sol terrenus. When we remember that the alchemical Sol corresponds psychologically to consciousness, the diurnal side of the psyche, we must add the Christ analogy to this symbolism. Christ appears essentially as the son the son of his mother-bride. The role of the son does in fact devolve upon ego-consciousness since it is the offspring of the maternal unconscious. Now according to the arch authority, the Tabula smaragdina, Sol is the father of Mercurius, who in the above quotation appears as feminine and as the mother-bride. In that capacity Mercurius is identical with Luna, andvia the Luna-Mary-Ecclesia symbolismis equated with the Virgin. Thus the treatise Exercitationes in Turbam says: As blood is the origin of flesh, so is Mercurius the origin of Sol . . . and thus Mercurius is Sol and Sol is Mercurius.51 Sol is therefore father and son at once, and his feminine counterpart is mother and daughter in one person; furthermore, Sol and Luna are merely aspects of the same substance that is simultaneously the cause and the product of both, namely Mercurius duplex, of whom the philosophers say that he contains everything that is sought by the wise. This train of thought is based on a quaternity:
  [122] Although the Sol symbolism is reminiscent of the dogmatic models, its basic schema is very different; for the dogmatic schema is a Trinity embracing only the Deity but not the universe.52 The alchemical schema appears to embrace only the material world, yet, on account of its quaternary character, it comes near to being a representation of totality as exemplified in the symbol of the cross erected between heaven and earth. The cross is by implication the Christian totality symbol: as an instrument of torture it expresses the sufferings on earth of the incarnate God, and as a quaternity it expresses the universe, which also includes the material world. If we now add to this cruciform schema the four protagonists of the divine world-drama the Father as auctor rerum, the Son, his counterpart the Devil (to fight whom he became man), and the Holy Ghost, we get the following quaternity:
  [123] I will not discuss the various aspects of this quaternity more closely here, as I have already done so in a separate study.53 I mention it only for comparison with the alchemical one. Quaternities such as these are logical characteristics of Gnostic thinking, which Koepgen has aptly called circular.54 We have already met similar figures in our account of the opposites, which were often arranged in quaternities. The rhythm of both schemas is divided into three steps:
  [124] The alchemical drama leads from below upwards, from the darkness of the earth to the winged, spiritual filius macrocosmi and to the lux moderna; the Christian drama, on the other hand, represents the descent of the Kingdom of Heaven to earth. One has the impression of a mirror-world, as if the God-man coming down from aboveas in the Gnostic legendwere reflected in the dark waters of Physis. The relation of the unconscious to the conscious mind is to a certain extent complementary, as elementary psychogenic symptoms and dreams caused by simple somatic stimuli prove.55 (Hence the strange idea, taught for instance by Rudolf Steiner, that the Hereafter possesses qualities complementary to those of this world.) Careful observation and analysis show, however, that not all dreams can be regarded mechanically as mere complementary devices but must be interpreted rather as attempts at compensation, though this does not prevent very many dreams from having, on a superficial view, a distinct complementary character. Similarly, we could regard the alchemical movement as a reflection of the Christian one.56 Koepgen makes a significant distinction between two aspects of Christ: the descending, incarnate God, and the ascending, Gnostic Christ who returns to the Father. We cannot regard the latter as the same as the alchemical filius regius, although Koepgens schema offers an exact parallel to the alchemical situation.57 The redeemer figure of alchemy is not commensurable with Christ. Whereas Christ is God and is begotten by the Father, the filius regius is the soul of nature, born of the world-creating Logos, of the Sapientia Dei sunk in matter. The filius regius is also a son of God, though of more distant descent and not begotten in the womb of the Virgin Mary but in the womb of Mother Nature: he is a third sonship in the Basilidian sense.58 No traditional influences should be invoked in considering the conceptual structure of this filius; he is more an autochthonous product deriving from an unconscious, logical development of trends which had already reached the field of consciousness in the early Christian era, impelled by the same unconscious necessity as produced the later development of ideas. For, as our modern experience has shown, the collective unconscious is a living process that follows its own inner laws and gushes up like a spring at the appointed time. That it did so in alchemy in such an obscure and complicated way was due essentially to the great psychological difficulties of antinomian thinking, which continually came up against the demand for the logical consistency of the metaphysical figures, and for their emotional absoluteness. The bonum superexcedens of God allows no integration of evil. Although Nicholas Cusanus ventured the bold thought of the coincidentia oppositorum, its logical consequence the relativity of the God-conceptproved disastrous for Angelus Silesius, and only the withered laurels of the poet lie on his grave. He had drunk with Jacob Boehme at the fount of Mater alchimia. The alchemists, too, became choked in their own confusions.
  [125] Once again, therefore, it is the medical investigators of nature who, equipped with new means of knowledge, have rescued these tangled problems from projection by making them the proper subject of psychology. This could never have happened before, for the simple reason that there was no psychology of the unconscious. But the medical investigator, thanks to his knowledge of archetypal processes, is in the fortunate position of being able to recognize in the abstruse and grotesque-looking symbolisms of alchemy the nearest relatives of those serial fantasies which underlie the delusions of paranoid schizophrenia as well as the healing processes at work in the psychogenic neuroses. The overweening contempt which other departments of science have for the apparently negligible psychic processes of pathological individuals should not deter the doctor in his task of helping and healing the sick. But he can help the sick psyche only when he meets it as the unique psyche of that particular individual, and when he knows its earthly and unearthly darknesses. He should also consider it just as important a task to defend the standpoint of consciousness, clarity, reason, and an acknowledged and proven good against the raging torrent that flows for all eternity in the darkness of the psychea
   that leaves nothing unaltered and ceaselessly creates a past that can never be retrieved. He knows that there is nothing purely good in the realm of human experience, but also that for many people it is better to be convinced of an absolute good and to listen to the voice of those who espouse the superiority of consciousness and unambiguous thinking. He may solace himself with the thought that one who can join the shadow to the light is the possessor of the greater riches. But he will not fall into the temptation of playing the law-giver, nor will he pretend to be a prophet of the truth: for he knows that the sick, suffering, or helpless patient standing before him is not the public but is Mr or Mrs X, and that the doctor has to put something tangible and helpful on the table or he is no doctor. His duty is always to the individual, and he is persuaded that nothing has happened if this individual has not been helped. He is answerable to the individual in the first place and to society only in the second. If he therefore prefers individual treatment to collective ameliorations, this accords with the experience that social and collective influences usually produce only a mass intoxication, and that only mans action upon man can bring about a real transformation.59
  [126] It cannot have escaped the alchemists that their Sol had something to do with man. Thus Dorn says: From the beginning man was sulphur. Sulphur is a destructive fire enkindled by the invisible sun, and this sun is the Sol Philosophorum,60 which is the much sought-after and highly praised philosophic gold, indeed the goal of the whole work.61 In spite of the fact that Dorn regards the sun and its sulphur as a kind of physiological component of the human body, it is clear that we are dealing with a piece of physiological mythology, i.e., a projection.
  [127] In the course of our inquiry we have often seen that, despite the complete absence of any psychology, the alchemical projections sketch a picture of certain fundamental psychological facts and, as it were, reflect them in matter. One of these fundamental facts is the primary pair of opposites, consciousness and unconsciousness, whose symbols are Sol and Luna.
  [128] We know well enough that the unconscious appears personified: mostly it is the anima62 who in singular or plural form represents the collective unconscious. The personal unconscious is personified by the shadow.63 More rarely, the collective unconscious is personified as a Wise Old Man.64 (I am speaking here only of masculine psychology, which alone can be compared with that of the alchemists.) It is still rarer for Luna to represent the nocturnal side of the psyche in dreams. But in the products of active imagination the symbol of the moon appears much more often, as also does the sun, which represents the luminous realm of the psyche and our diurnal consciousness. The modern unconscious has little use for sun and moon as dream-symbols.65 Illumination (a light dawns, it is becoming clear, etc.) can be expressed just as well or even better in modern dreams by switching on the electric light.
  [129] It is therefore not surprising if the unconscious appears in projected and symbolized form, as there is no other way by which it might be perceived. But this is apparently not the case with consciousness. Consciousness, as the essence of all conscious contents, seems to lack the basic requirements for a projection. Properly understood, projection is not a voluntary happening; it is something that approaches the conscious mind from outside, a kind of sheen on the object, while all the time the subject remains unaware that he himself is the source of light which causes the cats eye of the projection to shine. Luna is therefore conceivable as a projection; but Sol as a projection, since it symbolizes consciousness, seems at first glance a contradiction in terms, yet Sol is no less a projection than Luna. For just as we perceive nothing of the real sun but light and heat and, apart from that, can know its physical constitution only by inference, so our consciousness issues from a dark body, the ego, which is the indispensable condition for all consciousness, the latter being nothing but the association of an object or a content with the ego. The ego, ostensibly the thing we know most about, is in fact a highly complex affair full of unfathomable obscurities. Indeed, one could even define it as a relatively constant personification of the unconscious itself, or as the Schopenhauerian mirror in which the unconscious becomes aware of its own face.66 All the worlds that have ever existed before man were physically there. But they were a nameless happening, not a definite actuality, for there did not yet exist that minimal concentration of the psychic factor, which was also present, to speak the word that outweighed the whole of Creation: That is the world, and this is I! That was the first morning of the world, the first sunrise after the primal darkness, when that inchoately conscious complex, the ego, the son of the darkness, knowingly sundered subject and object, and thus precipitated the world and itself into definite existence,67 giving it and itself a voice and a name. The refulgent body of the sun is the ego and its field of consciousness Sol et eius umbra: light without and darkness within. In the source of light there is darkness enough for any amount of projections, for the ego grows out of the darkness of the psyche.
  --
  [131] Although the alchemists came very close to realizing that the ego was the mysteriously elusive arcane substance and the longed-for lapis, they were not aware that with their sun symbol they were establishing an intimate connection between God and the ego. As already remarked, projection is not a voluntary act; it is a natural phenomenon beyond the interference of the conscious mind and peculiar to the nature of the human psyche. If, therefore, it is this nature that produces the sun symbol, nature herself is expressing an identity of God and ego. In that case only unconscious nature can be accused of blasphemy, but not the man who is its victim. It is the rooted conviction of the West that God and the ego are worlds apart. In India, on the other hand, their identity was taken as self-evident. It was the nature of the Indian mind to become aware of the world-creating significance of the consciousness68 manifested in man.69 The West, on the contrary, has always emphasized the littleness, weakness, and sinfulness of the ego, despite the fact that it elevated one man to the status of divinity. The alchemists at least suspected mans hidden godlikeness, and the intuition of Angelus Silesius finally expressed it without disguise.
  [132] The East resolves these confusing and contradictory aspects by merging the ego, the personal atman, with the universal atman and thus explaining the ego as the veil of Maya. The Western alchemist was not consciously aware of these problems. But when his unspoken assumptions and his symbols reached the plane of conscious gnosis, as was the case with Angelus Silesius, it was precisely the littleness and lowliness of the ego70 that impelled him to recognize its identity with its extreme opposite.71 It was not the arbitrary opinions of deranged minds that gave rise to such insights, but rather the nature of the psyche itself, which, in East and West alike, expresses these truths either directly or clothed in transparent metaphors. This is understandable when we realize that a world-creating quality attaches to human consciousness as such. In saying this we violate no religious convictions, for the religious believer is at liberty to regard mans consciousness (through which, as it were, a second world-creation was enacted) as a divine instrument.
  [133] I must point out to the reader that these remarks on the significance of the ego might easily prompt him to charge me with grossly contradicting myself. He will perhaps remember that he has come across a very similar argument in my other writings. Only there it was not a question of ego but of the self, or rather, of the personal atman in contradistinction and in relation to the suprapersonal atman. I have defined the self as the totality of the conscious and the unconscious psyche, and the ego as the central reference-point of consciousness. It is an essential part of the self, and can be used pars pro toto when the significance of consciousness is borne in mind. But when we want to lay emphasis on the psychic totality it is better to use the term self. There is no question of a contradictory definition, but merely of a difference of standpoint.

3.02 - The Great Secret, #unset, #Arthur C Clarke, #Fiction
    I started my work inspired by this ideal of pure knowledge. I chose the science of Physics and more particularly the study of the atom, of radioactivity, the field in which Becquerel and the Curies had mapped out a royal road. It was the period when natural radioactivity was being superseded by artificial radioactivity, when the dreams of the alchemists were coming true. I worked with the great physicists who discovered uranium fission and I saw the birth of the atom bomb: years of hard, dogged and one-pointed labour. It was at this time that I conceived the idea which was to lead me to my first discovery, the one which enables us today to obtain electric power directly from intra-atomic or nuclear energy. As you all know, this discovery resulted in a radical change in the economic condition of the whole world, because it brought energy at a low cost within the reach of all. If this discovery was so sensational, it was because it freed man from the curse of toil, from the need to earn his bread by the sweat of his brow.
    So I realised the dream of my youth - a great discovery and at the same time I saw its importance for humanity - to which, without especially intending to do so, I had brought this great boon.

3.02 - The Psychology of Rebirth, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  tion of the alcheringamijina/ 9 ancestral souls, half man and half
  animal, whose reactivation through religious rites is of the
  --
  21 The alcheringamijina. Cf. the rites of Australian tribes, in Spencer and Gillen,
  The Northern Tribes of Central Australia; also Levy-Bruhl, La Mythologie primi-
  --
  rebirth. As the alchemist Democritus says: "Nature rejoices in
  nature, nature subdues nature, nature rules over nature." There
  --
  24 Cf. Psychology and alchemy, Part II.
  130
  --
  26 Izquierdo, Pratica di alcuni Esercitij spirituali di S. Ignatio (Rome, 1686, p. 7):
  "A colloquy ... is nothing else than to talk and communicate familiarly with
  --
  of the alchemists, their friend and counsellor, who leads them
  to the goal of their work. He is "like a teacher mediating be-
  --
  they have an important bearing on the interpretation of alchemy. [Cf. Psychology
  and alchemy, par. 139, n.17.] 29 Biblio. chem., I, p. 430b.
  30 Detailed documentation in Psychology and alchemy, par. 84, and "The Spirit
  Mercurius," pars. 2781!., 287ft".
  --
  other, i.e., as an outward event. The alchemists saw it in the
  transformation of the chemical substance. So if one of them
  --
  pieces 2 and in alchemical pictures of the transformative sub-
  stance, 3 which is always shown between sun and moon. Repre-
  --
  mortality. The former is the case with many alchemists, notably
  Paracelsus (in his treatise De vita longa 5 ), and the latter is exem-
  --
  chology and alchemy, pars. 2ooff. There the wavering between seven and eight is
  connected with the appearance of Mephistopheles, who, as we know, materialized
  --
  2 46 The alchemists, too, speak of a strange fish in the sea, the
  "round fish lacking bones and skin," n which symbolizes the
  --
  permanens of alchemy. This water is extolled as "vivifying," be-
  sides which it has the property of dissolving all solids and coag-
  --
  parallel in the alchemical nigredo, which occurs after the con-
  iunctio, when the female takes the male into herself. 15 From the
  --
  by the alchemists in a cave under the earth (Mylius, Philosophia reformata, 1622,
  p. 167). They are the "sleepers enchained in Hades" (Berthelot, Collection des
  anciens alchimistes grecs, IV, xx, 8). This is an allusion to the legend of the seven
  sleepers.
  --
  more from alchemy, but shall content myself with the old verse:
  "This is the stone, poor and of little price,

3.03 - SULPHUR, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [134] Because of the singular role it plays in alchemy, sulphur deserves to be examined rather more closely. The first point of interest, which we have already touched on, is its relation to Sol: it was called the prima materia of Sol, Sol being naturally understood as the gold. As a matter of fact, sulphur was sometimes identified with gold.73 Sol therefore derives from sulphur. The close connection between them explains the view that sulphur was the companion of Luna.74 When the gold (Sol) and his bride (Luna) are united, the coagulating sulphur, which in the corporal gold was turned outwards [extroversion], is turned inwards (i.e., introverted).75 This remark indicates the psychic double nature of sulphur (sulphur duplex); there is a red and a white sulphur, the white being the active substance of the moon, the red that of the sun.76 The specific virtue of sulphur is said to be greater in the red variety.77 But its duplicity also has another meaning: on the one hand it is the prima materia, and in this form it is burning and corrosive (adurens), and hostile to the matter of the stone; on the other hand, when cleansed of all impurities, it is the matter of our stone.78 Altogether, sulphur is one of the innumerable synonyms for the prima materia79 in its dual aspect, i.e., as both the initial material and the end-product. At the beginning it is crude or common sulphur, at the end it is a sublimation product of the process.80 Its fiery nature is unanimously stressed,81 though this fieriness does not consist merely in its combustibility but in its occult fiery nature. As always, an allusion to occult qualities means that the material in question was the focus of projections which lent it a numinous significance.
  [135] In keeping with its dual nature sulphur is on the one hand corporal and earthly,82 and on the other an occult, spiritual principle. As an earthly substance it comes from the fatness of the earth,83 by which was meant the radical moisture as prima materia. Occasionally it is called cinis extractus a cinere (ash extracted from ash).84 Ash is an inclusive term for the scoriae left over from burning, the substance that remains belowa strong reminder of the chthonic nature of sulphur. The red variety is thought of as masculine,85 and under this aspect it represents the gold or Sol.86 As a chthonic being it has close affinities with the dragon, which is called our secret sulphur.87 In that form it is also the aqua divina, symbolized by the uroboros.88 These analogies often make it difficult to distinguish between sulphur and Mercurius, since the same thing is said of both. This is our natural, most sure fire, our Mercurius, our sulphur, says the Tractatus aureus de lapide.89 In the Turba quicksilver is a fiery body that behaves in exactly the same way as sulphur.90 For Paracelsus sulphur, together with Sal (salt), is the begetter of Mercurius, who is born of the sun and moon.91 Or it is found in the depths of the nature of Mercurius,92 or it is of the nature of Mercurius,93 or sulphur and Mercurius are brother and sister.94 Sulphur is credited with Mercurius power to dissolve, kill, and bring metals to life.95
  --
  [138] In view of the significance of sulphur it is worth our while to take a look at its effects as described by the alchemists. Above all, it burns and consumes: The little power of this sulphur is sufficient to consume a strong body.110 The strong body is the sun, as is clear from the saying: Sulphur blackens the sun and consumes it. Then, it causes or signifies the putrefactio, which in our day was never seen, says the Rosarium.111 A third capacity is that of coagulating,112 and a fourth and fifth those of tincturing (tingere, colorare) and maturing (maturare).113 Its putrefying effect is also understood as its ability to corrupt. Sulphur is the cause of imperfection in all metals, the corrupter of perfection, causing the blackness in every operation; too much sulphurousness is the cause of corruption, it is bad and not well mixed, of an evil, stinking odour and of feeble strength. Its substance is dense and tough, and its corruptive action is due on the one hand to its combustibility and on the other to its earthy feculence. It hinders perfection in all its works.114
  [139] These unfavourable accounts evidently impressed one of the adepts so much that, in a marginal note, he added diabolus to the causae corruptionis.115 This remark is illuminating: it forms the counterpoint to the luminous role of sulphur, for sulphur is a Lucifer or Phosphorus (light-bringer), from the most beautiful star in the chymic firmament down to the candelulae,little bits of sulphurous tow such as old women sell for lighting fires.116 In addition to so many other qualities, sulphur shares this extreme paradox with Mercurius, besides having like him a connection with Venus, though here the allusion is veiled and more discreet: Our Venus is not the common sulphur, which burns and is consumed with the combustion of the fire and of the corruption; but the whiteness of the Venus of the Sages is consumed with the combustion of the white and the red [albedinis et rubedinis], and this combustion is the entire whitening [dealbatio] of the whole work. Therefore two sulphurs are mentioned and two quicksilvers,117 and these the Philosophers have named one and one,118 and they rejoice in one another,119 and the one contains the other.120
  [140] Another allusion to Venus occurs in one of the parables in De sulphure,121 about an alchemist who is seeking the sulphur. His quest leads him to the grove of Venus, and there he learns through a voice, which later turns out to be Saturns, that Sulphur is held a prisoner at the comm and of his own mother. He is praised as the artificer of a thousand things, as the heart of all things, as that which endows living things with understanding, as the begetter of every flower and blossom on herb and tree, and finally as the painter of all colours.122 This might well be a description of Eros. In addition we learn that he was imprisoned because in the view of the alchemists he had shown himself too obliging towards his mother. Although we are not told who his mother was, we may conjecture that it was Venus herself who shut up her naughty Cupid.123 This interpretation is corroborated by the fact, firstly, that Sulphur, unknown to the alchemist, was in the grove of Venus124 (woods, like trees, have a maternal significance); secondly, that Saturn introduced himself as the governor of the prison, and all alchemists with knowledge of astrology would have been familiar with the secret nature of Saturn;125 thirdly, that after the disappearance of the voice the alchemist, falling asleep, saw in the same grove a fountain and near it the personified Sulphur; and, finally, that the vision ends with the chymical embrace in the bath. Here Venus is undoubtedly the amor sapientiae who puts a check on Sulphurs roving charms. The latter may well derive from the fact that his seat in the Uroboros is in the tail of the dragon.126 Sulphur is the masculine element par excellence, the sperma homogeneum;127 and since the dragon is said to impregnate himself, his tail is the masculine and his mouth the feminine organ. Like Beya,128 who engulfed her brother in her own body and dissolved him into atoms, the dragon devours himself from the tail upwards until his whole body has been swallowed into his head.129 Being the inner fire of Mercurius,130 Sulphur obviously partakes of his most dangerous and most evil nature, his violence being personified in the dragon and the lion, and his concupiscence in Hermes Kyllenios.131 The dragon whose nature sulphur shares is often spoken of as the dragon of Babel or, more accurately, the dragons head (caput draconis), which is a most pernicious poison, a poisonous vapour breathed out by the flying dragon. The dragons head comes with great swiftness from Babylon. However, the winged dragon that stands for quicksilver becomes a poison-breathing monster only after its union with the wingless dragon, which corresponds to sulphur.132 Sulphur here plays an evil role that accords well with the sinful Babel. Furthermore, this dragon is equated with the human-headed serpent of paradise, which had the imago et similitudo Dei in its head, this being the deeper reason why the dragon devours its hated body. His head lives in eternity, and therefore it is called glorious life, and the angels serve him.133 This is a reference to Matthew 4: 11: Then the devil leaveth him, and behold, angels came and ministered unto him.
  [141] Hence we get the parallel of the dragons head with Christ, corresponding to the Gnostic view that the son of the highest divinity took on the form of the serpent in paradise in order to teach our first parents the faculty of discrimination, so that they should see that the work of the demiurge was imperfect. As the son of the seven planets the dragon is clearly the filius macrocosmi and, as such, a parallel figure to Christ and at the same time his rival.134 The dragons head contains the precious stone, which means that consciousness contains the symbolic image of the self, and just as the lapis unites the opposites so the self assimilates contents of consciousness and the unconscious. This interpretation fully accords with the traditional significance of the dragons head as a favourable omen.
  --
  [143] From all this it is apparent that for the alchemists sulphur was one of the many synonyms for the mysterious transformative substance.143 This is expressed most plainly in the Turba:144 Therefore roast it for seven days, until it becomes shining like marble, because, when it does, it is a very great secret [arcanum], since sulphur has been mixed with sulphur; and thereby is the greatest work accomplished, by mutual affinity, because natures meeting their nature mutually rejoice.145 It is a characteristic of the arcane substance to have everything it needs; it is a fully autonomous being, like the dragon that begets, reproduces, slays, and devours itself. It is questionable whether the alchemists, who were anything but consistent thinkers, ever became fully conscious of what they were saying when they used such images. If we take their words literally, they would refer to an Increatum, a being without beginning or end, and in need of no second. Such a thing can by definition only be God himself, but a God, we must add, seen in the mirror of physical nature and distorted past recognition. The One for which the alchemists strove corresponds to the res simplex, which the Liber quartorum defines as God.146 This reference, however, is unique, and in view of the corrupt state of the text I would not like to labour its significance, although Dorns speculations about the One and the unarius are closely analogous. The Turba continues: And yet they are not different natures, nor several, but a single one, which unites their powers in itself, through which it prevails over the other things. See you not that the Master has begun with the One and ended with the One? For he has named those unities the water of the sulphur, which conquers the whole of nature.147 The peculiarity of sulphur is also expressed in the paradox that it is incremabile (incombustible), ash extracted from ash.148 Its effects as aqua sulfurea are infinite.149 The Consilium coniugii says: Our sulphur is not the common sulphur,150 which is usually said of the philosophical gold. Paracelsus, in his Liber Azoth, describes sulphur as lignum (wood), the linea vitae (line of life), and fourfold (to correspond with the four elements); the spirit of life is renewed from it.151 Of the philosophical sulphur Mylius says that such a thing is not to be found on earth except in Sol and Luna, and it is known to no man unless revealed to him by God.152 Dorn calls it the son begotten of the imperfect bodies, who, when sublimated, changes into the highly esteemed salt of four colours. In the Tractatus Micreris it is even called the treasure of God.153
  [144] These references to sulphur as the arcane and transformative substance must suffice. I would only like to stress Paracelsus remark about its fourfold nature, and that of his pupil Dorn about the four colours as symbols of totality. The psychic factor which appears in projection in all similarly characterized arcane substances is the unconscious self. It is on this account that the well-known Christ-lapis154 parallel reappears again and again, as for instance in the above-mentioned parable of the adepts adventure in the grove of Venus. As we saw, he fell asleep after having a long and instructive conversation with the voice of Saturn. In his dream he beholds the figures of two men by the fountain in the grove, one of them Sulphur, the other Sal. A quarrel arises, and Sal gives Sulphur an incurable wound. Blood pours from it in the form of whitest milk. As the adept sinks deeper into sleep, it changes into a river. Diana emerges from the grove and bathes in the miraculous water. A prince (Sol), passing by, espies her, they are inflamed for love of one another, and she falls down in a swoon and sinks beneath the surface. The princes retinue refuse to rescue her for fear of the perilous water,155 whereupon the prince plunges in and is dragged down by her to the depths. Immediately their souls appear above the water and explain to the adept that they will not go back into bodies so polluted, and are glad to be quit of them. They would remain afloat until the fogs and clouds have disappeared. At this point the adept returns to his former dream, and with many other alchemists he finds the corpse of Sulphur by the fountain. Each of them takes a piece and operates with it, but without success.156 We learn, further, that Sulphur is not only the medicina but also the medicus the wounded physician.157 Sulphur suffers the same fate as the body that is pierced by the lance of Mercurius. In Reusners Pandora158 the body is symbolized as Christ, the second Adam, pierced by the lance of a mermaid, or a Lilith or Edem.159
  [145] This analogy shows that sulphur as the arcane substance was set on a par with Christ, so that for the alchemists it must have meant something very similar. We would turn away in disgust from such an absurdity were it not obvious that this analogy, sometimes in clear and sometimes in veiled form, was thrust upon them by the unconscious. Certainly there could be no greater disparity than that between the holiest conception known to mans consciousness and sulphur with its evil-smelling compounds. The analogy therefore is in no sense evidential but can only have arisen through intense and passionate preoccupation with the chemical substance, which gradually formed a tertium comparationis in the alchemists mind and forced it upon him with the utmost insistence. The common denominator of these two utterly incommensurable conceptions is the self, the image of the whole man, which reached its finest and most significant development in the Ecce Homo, and on the other hand appears as the meanest, most contemptible, and most insignificant thing, and manifests itself to consciousness precisely in that guise. As it is a concept of human totality, the self is by definition greater than the ego-conscious personality, embracing besides this the personal shadow and the collective unconscious. Conversely, the entire phenomenon of the unconscious appears so unimportant to ego-consciousness that we would rather explain it as a privatio lucis160 than allow it an autonomous existence. In addition, the conscious mind is critical and mistrustful of everything hailing from the unconscious, convinced that it is suspect and somehow dirty. Hence the psychic phenomenology of the self is as full of paradoxes as the Hindu conception of the atman, which on the one hand embraces the universe and on the other dwells no bigger than a thumb in the heart. The Eastern idea of atman-purusha corresponds psychologically to the Western figure of Christ, who is the second Person of the Trinity and God himself, but, so far as his human existence is concerned, conforms exactly to the suffering servant of God in Isaiah161from his birth in a stable among the animals to his shameful death on the cross between two thieves.
  [146] The contrast is even sharper in the Naassene picture of the Redeemer, as reported by Hippolytus:162 Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in.163 This is the wonder of wonders. For who, saith he [the Naassene], is this King of glory? A worm and no man, a reproach of men, and despised of the people;164 this same is the King, and mighty in battle. But the battle, say the Naassenes, refers to the warring elements in the body. This association of the passage from the Psalms with the idea of conflict is no accident, for psychological experience shows that the symbols of the self appear in dreams and in active imagination at moments of violent collision between two opposite points of view, as compensatory attempts to mitigate the conflict and make enemies friends. Therefore the lapis, which is born of the dragon, is extolled as a saviour and mediator since it represents the equivalent of a redeemer sprung from the unconscious. The Christ-lapis parallel vacillates between mere analogy and far-reaching identity, but in general it is not thought out to its logical conclusion, so that the dual focus remains. This is not surprising since even today most of us have not got round to understanding Christ as the psychic reality of an archetype, regardless of his historicity. I do not doubt the historical reality of Jesus of Nazareth, but the figure of the Son of Man and of Christ the Redeemer has archetypal antecedents. It is these that form the basis of the alchemical analogies.
  [147] As investigators of nature the alchemists showed their Christian attitude by their pistis in the object of their science, and it was not their fault if in many cases the psyche proved stronger than the chemical substance and its well-guarded secrets by distorting the results. It was only the acuter powers of observation in modern man which showed that weighing and measuring provided the key to the locked doors of chemical combination, after the intuition of the alchemists had stressed for centuries the importance of measure, number, and weight.165 The prime and most immediate experience of matter was that it is animated, which for medieval man was self-evident; indeed every Mass, every rite of the Church, and the miraculous effect of relics all demonstrated for him this natural and obvious fact. The French Enlightenment and the shattering of the metaphysical view of the world were needed before a scientist like Lavoisier had the courage finally to reach out for the scales. To begin with, however, the alchemists were fascinated by the soul of matter, which, unknown to them, it had received from the human psyche by way of projection. For all their intensive preoccupation with matter as a concrete fact they followed this psychic trail, which was to lead them into a region that, to our way of thinking, had not the remotest connection with chemistry. Their mental labours consisted in a predominantly intuitive apprehension of psychic facts, the intellect playing only the modest role of a famulus. The results of this curious method of research proved, however, to be beyond the grasp of any psychology for several centuries. If one does not understand a person, one tends to regard him as a fool. The misfortune of the alchemists was that they themselves did not know what they were talking about. Nevertheless, we possess witnesses enough to the high esteem in which they held their science and to the wonderment which the mystery of matter instilled into them. For they discoveredto keep to sulphur as our examplein this substance, which was one of the customary attri butes of hell and the devil, as well as in the poisonous, crafty, and treacherous Mercurius, an analogy with the most sacrosanct figure of their religion. They therefore imbued this arcanum with symbols intended to characterize its malicious, dangerous, and uncanny nature, choosing precisely those which in the positive sense were used for Christ in the patristic literature. These were the snake, the lion, the eagle, fire, cloud, shadow, fish, stone, the unicorn and the rhinoceros, the dragon, the night-raven, the man encompassed by a woman, the hen, water, and many others. This strange usage is explained by the fact that the majority of the patristic allegories have in addition to their positive meaning a negative one. Thus in St. Eucherius166 the rapacious wolf in its good part signifies the apostle Paul, but in its bad part the devil.
  [148] From this we would have to conclude that the alchemists had discovered the psychological existence of a shadow which opposes and compensates the conscious, positive figure. For them the shadow was in no sense a privatio lucis; it was so real that they even thought they could discern its material density, and this concretism led them to attri bute to it the dignity of being the matrix of an incorruptible and eternal substance. In the religious sphere this psychological discovery is reflected in the historical fact that only with the rise of Christianity did the devil, the eternal counterpart of Christ, assume his true form, and that the figure of Antichrist appears on the scene already in the New Testament. It would have been natural for the alchemists to suppose that they had lured the devil out of the darkness of matter. There were indeed indications of this, as we have seen, but they are exceptions. Far more prevalent and truly characteristic of alchemy was the optimistic notion that this creature of darkness was destined to be the medicina, as is proved by the use of the term medicina et medicus for the untrustworthy sulphur. The very same appellation appears as an allegory of Christ in St. Ambrose.167 The Greek word
   (poison and antidote) is indicative of this ambivalence. In our parable of the sulphur the river of most dangerous water, which caused so many deaths, is analogous to the water from the side of Christ and the streams that flowed from his belly. What in one place is a river of grace is a deadly poison in anotherharbouring within it, however, the potentialities of healing.
  --
  [150] So, although the alchemists failed to discover the hidden structure of matter, they did discover that of the psyche, even if they were scarcely conscious of what this discovery meant. Their naive Christ-lapis parallel is at once a symbolization of the chemical arcanum and of the figure of Christ. The identification or paralleling of Christ with a chemical factor, which was in essence a pure projection from the unconscious, has a reactive effect on the interpretation of the Redeemer. For if A (Christ) = B (lapis), and B = C (an unconscious content), then A = C. Such conclusions need not be drawn consciously in order to be made effective. Given the initial impulse, as provided for instance by the Christ-lapis parallel, the conclusion will draw itself even though it does not reach consciousness, and it will remain the unspoken, spiritual property of the school of thought that first hit upon the equation. Not only that, it will be handed down to the heirs of that school as an integral part of their mental equipment, in this case the natural scientists. The equation had the effect of channelling the religious numen into physical nature and ultimately into matter itself, which in its turn had the chance to become a self-subsistent metaphysical principle. In following up their basic thoughts the alchemists, as I have shown in Psychology and alchemy, logically opposed to the son of the spirit a son of the earth and of the stars (or metals), and to the Son of Man or filius microcosmi a filius macrocosmi, thus unwittingly revealing that in alchemy there was an autonomous principle which, while it did not replace the spirit, nevertheless existed in its own right. Although the alchemists were more or less aware that their insights and truths were of divine origin, they knew they were not sacred revelations but were vouchsafed by individual inspiration or by the lumen naturae, the sapientia Dei hidden in nature. The autonomy of their insights showed itself in the emancipation of science from the domination of faith. Human intolerance and shortsightedness are to blame for the open conflict that ultimately broke out between faith and knowledge. Conflict or comparison between incommensurables is impossible. The only possible attitude is one of mutual toleration, for neither can deprive the other of its validity. Existing religious beliefs have, besides their supernatural foundation, a basis in psychological facts whose existence is as valid as those of the empirical sciences. If this is not understood on one side or the other it makes no difference to the facts, for these exist whether man understands them or not, and whoever does not have the facts on his side will sooner or later have to pay the price.
  [151] With this I would like to conclude my remarks on sulphur. This arcane substance has provided occasion for some general reflections, which are not altogether fortuitous in that sulphur represents the active substance of the sun or, in psychological language, the motive factor in consciousness: on the one hand the will, which can best be regarded as a dynamism subordinated to consciousness, and on the other hand compulsion, an involuntary motivation or impulse ranging from mere interest to possession proper. The unconscious dynamism would correspond to sulphur, for compulsion is the great mystery of human life. It is the thwarting of our conscious will and of our reason by an inflammable element within us, appearing now as a consuming fire and now as life-giving warmth.
  [152] The causa efficiens et finalis of this lack of freedom lies in the unconscious and forms that part of the personality which still has to be added to the conscious man in order to make him whole. At first sight it is but an insignificant fragmenta lapis exilis, in via eiectus, and often inconvenient and repellent because it stands for something that demonstrates quite plainly our secret inferiority. This aspect is responsible for our resistance to psychology in general and to the unconscious in particular. But together with this fragment, which could round out our consciousness into a whole, there is in the unconscious an already existing wholeness, the homo totus of the Western and the Chn-yn (true man) of Chinese alchemy, the round primordial being who represents the greater man within, the Anthropos, who is akin to God. This inner man is of necessity partly unconscious, because consciousness is only part of a man and cannot comprehend the whole. But the whole man is always present, for the fragmentation of the phenomenon Man is nothing but an effect of consciousness, which consists only of supraliminal ideas. No psychic content can become conscious unless it possesses a certain energy-charge. If this falls, the content sinks below the threshold and becomes unconscious. The possible contents of consciousness are then sorted out, as the energy-charge separates those capable of becoming conscious from those that are not. This separation gives rise on the one hand to consciousness, whose symbol is the sun, and on the other hand to the shadow, corresponding to the umbra solis.
  [153] Compulsion, therefore, has two sources: the shadow and the Anthropos. This is sufficient to explain the paradoxical nature of sulphur: as the corrupter it has affinities with the devil, while on the other hand it appears as a parallel of Christ.

3.03 - The Naked Truth, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  opposites, for according to alchemical theory each element contains its
  opposite within it. Affinity, in the form of a loving approach, has
  --
  union somehow or other. All this is borne out by the alchemical idea that
  the fire which maintains the process must be temperate to begin with and

3.04 - Immersion in the Bath, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  fluid of the gravid uterus. The alchemists frequently point out that their
  stone grows like a child in its mothers womb; they call the vas
  --
  chalice. There can be no doubt of the connections between the alchemical
  opus and the Mass, as the treatise of Melchior Cibinensis proves. Our text
  says: Anima est Sol et Luna. The alchemist thought in strictly medieval
  trichotomous terms: anything alive and his lapis is undoubtedly alive
  --
  substance, an anima media natura, as the alchemists call it, an
  hermaphroditic being capable of uniting the opposites, but who is never
  --
  rose, the wheel, or the coniunctio Solis et Lunae. The alchemists even go
  so far as to say that the corpus, anima, and Spiritus of the arcane substance
  --
  of Physisa primordial image that runs through the whole of alchemy.
  The modern equivalent of this stage is the conscious realization of sexual

3.04 - LUNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [154] Luna, as we have seen, is the counterpart of Sol, cold,168 moist, feebly shining or dark, feminine, corporeal, passive. Accordingly her most significant role is that of a partner in the coniunctio. As a feminine deity her radiance is mild; she is the lover. Pliny calls her a womanly and gentle star. She is the sister and bride, mother and spouse of the sun.169 To illustrate the sun-moon relationship the alchemists often made use of the Song of Songs (Canticles),170 as in the confabulation of the lover with the beloved in Aurora Consurgens.171 In Athens the day of the new moon was considered favourable for celebrating marriages, and it still is an Arabian custom to marry on this day; sun and moon are marriage partners who embrace on the twenty-eighth day of the month.172 According to these ancient ideas the moon is a vessel of the sun: she is a universal receptacle, of the sun in particular173; and she was called infundibulum terrae (the funnel of the earth), because she receives and pours out174 the powers of heaven. Again, it is said that the moisture of the moon (lunaris humor) takes up the sunlight,175 or that Luna draws near to the sun in order to extract from him, as from a fountain, universal form and natural life; 176 she also brings about the conception of the universal seed of the sun in the quintessence, in the belly and womb of nature.177 In this respect there is a certain analogy between the moon and the earth, as stated in Plutarch and Macrobius.178 Aurora Consurgens says that the earth made the moon,178a and here we should remember that Luna also signifies silver. But the statements of the alchemists about Luna are so complex that one could just as well say that silver is yet another synonym or symbol for the arcanum Luna. Even so, a remark like the one just quoted may have been a reference to the way in which ore was supposed to have been formed in the earth: the earth receives the powers of the stars, and in it the sun generates the gold, etc. The Aurora consurgens therefore equates the earth with the bride: I am that land of the holy promise,179 or at any rate it is in the earth that the hierosgamos takes place.180 Earth and moon coincide in the albedo, for on the one hand the sublimated or c alcined earth appears as terra alba foliata, the sought-for good, like whitest snow,181 and on the other hand Luna, as mistress of the albedo,182 is the femina alba of the coniunctio183 and the mediatrix of the whitening.184 The lunar sulphur is white, as already mentioned. The plenilunium (full moon) appears to be especially important: When the moon shines in her fulness the rabid dog, the danger that threatens the divine child,185 is chased away. In Senior the full moon is the arcane substance.
  [155] In ancient tradition Luna is the giver of moisture and ruler of the water-sign Cancer (
  ). Maier says that the umbra solis cannot be destroyed unless the sun enters the sign of Cancer, but that Cancer is the house of Luna, and Luna is the ruler of the moistures186 (juice, sap, etc.). According to Aurora consurgens II, she is herself the water,187 the bountiful nurse of the dew.188 Rahner, in his Mysterium Lunae, shows the extensive use which the Church Fathers made of the allegory of the moon-dew in explaining the effects of grace in the ecclesiastical sacraments. Here again the patristic symbolism exerted a very strong influence on the alchemical allegories. Luna secretes the dew or sap of life. This Luna is the sap of the water of life, which is hidden in Mercurius.189 Even the Greek alchemists supposed there was a principle in the moon (
  ), which Christianos190 calls the ichor of the philosopher (
  ).191 The relation of the moon to the soul, much stressed in antiquity,192 also occurs in alchemy though with a different nuance. Usually it is said that from the moon comes the dew, but the moon is also the aqua mirifica193 that extracts the souls from the bodies or gives the bodies life and soul. Together with Mercurius, Luna sprinkles the dismembered dragon with her moisture and brings him to life again, makes him live, walk, and run about, and change his colour to the nature of blood.194 As the water of ablution, the dew falls from heaven, purifies the body, and makes it ready to receive the soul;195 in other words, it brings about the albedo, the white state of innocence, which like the moon and a bride awaits the bridegroom.
  [156] As the alchemists were often physicians, Galens views must surely have influenced their ideas about the moon and its effects. Galen calls Luna the princeps who rightly governs this earthly realm, surpassing the other planets not in potency, but in proximity. He also makes the moon responsible for all physical changes in sickness and health, and regards its aspects as decisive for prognosis.
  [157] The age-old belief that the moon promotes the growth of plants led in alchemy not only to similar statements but also to the curious idea that the moon is itself a plant. Thus the Rosarium says that Sol is called a great animal whereas Luna is a plant.196 In the alchemical pictures there are numerous sun-and-moon trees.197 In the Super arborem Aristotelis, the circle of the moon perches in the form of a stork on a wonderworking tree by the grave of Hermes.198 Galen199 explains the arbor philosophica as follows: There is a certain herb or plant, named Lunatica or Berissa,200 whose roots are metallic earth, whose stem is red, veined with black, and whose flowers are like those of the marjoram; there are thirty of them, corresponding to the age of the moon in its waxing and waning. Their colour is yellow.201 Another name for Lunatica is Lunaria, whose flowers Dorn mentions, attri buting to them miraculous powers.202 Khunrath says: From this little salty fountain grows also the tree of the sun and moon, the red and white coral-tree of our sea, which is that same Lunaria and whose salt is called Luna Philosophorum et dulcedo sapientum (sweetness of the sages).203 The Allegoriae super librum Turbae describe the moon-plant thus: In the lunar sea204 there is a sponge planted, having blood and sentience [sensum],205 in the manner of a tree that is rooted in the sea and moveth not from its place. If thou wouldst handle the plant, take a sickle to cut it with, but have good care that the blood floweth not out, for it is the poison of the Philosophers.206
  [158] From all this it would seem that the moon-plant is a kind of mandrake and has nothing to do with the botanical Lunaria (honesty). In the herbal of Tabernaemontanus, in which all the magico-medicinal properties of plants are carefully listed, there is no mention of the alchemical Lunatica or Lunaria. On the other hand it is evident that the Lunatica is closely connected with the tree of the sea in Arabian alchemy207 and hence with the arbor philosophica,208 which in turn has parallels with the Cabalistic tree of the Sefiroth209 and with the tree of Christian mysticism210 and Hindu philosophy.211
  [159] Rulands remark that the sponge has understanding (see n. 205) and Khunraths that the essence of the Lunaria is the sweetness of the sages point to the general idea that the moon has some secret connection with the human mind.212 The alchemists have a great deal to say about this, and this is the more interesting as we know that the moon is a favourite symbol for certain aspects of the unconsciousthough only, of course, in a man. In a woman the moon corresponds to consciousness and the sun to the unconscious. This is due to the contrasexual archetype in the unconscious: anima in a man, animus in a woman.
  [160] In the gnosis of Simon Magus, Helen (Selene) is
  --
  [162] Anyone familiar with alchemy will be struck by the resemblance between Simons views and the passage in the Tabula smaragdina:
  And as all things proceed from the One, through the meditation of the One, so all things proceed from this one thing, by adaptation.218
  --
  [163] Since all things proceed from the meditation of the One, this is true also of Sol and Luna, who are thus endowed with an originally pneumatic character. They stand for the primordial images of the spirit, and their mating produces the filius macrocosmi. Sol and Luna in later alchemy are undoubtedly arcane substances and volatilia, i.e., spirits.220
  [164] We will now see what the texts have to say about Lunas noetic aspect. The yield is astonishingly small; nevertheless there is the following passage in the Rosarium:
  --
  [166] Besides the connection between Luna and intellect we must also consider their relation to Mercurius, for in astrology and mythology Mercurius is the divine factor that has most to do with Epinoia. The connections between them in alchemy have classical antecedents. Leaving aside the relation of Hermes to the Nous, I will only mention that in Plutarch Hermes sits in the moon and goes round with it (just as Heracles does in the sun).233 In the magic papyri, Hermes is invoked as follows: O Hermes, ruler of the world, thou who dwellest in the heart, circle of the moon, round and square.234
  [167] In alchemy Mercurius is the rotundum par excellence. Luna is formed of his cold and moist nature, and Sol of the hot and dry;235 alternatively she is called the proper substance of Mercurius.236 From Luna comes the aqua Mercurialis or aqua permanens;237 with her moisture, like Mercurius, she brings the slain dragon to life.238 As we have seen, the circle of the moon is mentioned in the Super arborem Aristotelis, where a stork, as it were calling itself the circle of the moon, sits on a tree that is green within instead of without.239 Here it is worth pointing out that the soul, whose connection with the moon has already been discussed, was also believed to be round. Thus Caesarius of Heisterbach says that the soul has a spherical nature, after the likeness of the globe of the moon.240
  [168] Let us now turn back to the question raised by the quotation in the Rosarium from the Dicta Belini. It is one of those approximate quotations which are typical of the Rosarium.241 In considering the quotation as a whole it should be noted that it is not clear who the speaker is. The Rosarium supposes that it is Sol. But it can easily be shown from the context of the Dicta that the speaker could just as well be the filius Philosophorum, since the woman is sometimes called soror, sometimes mater, and sometimes uxor. This strange relationship is explained by the primitive fact that the son stands for the reborn father, a motif familiar to us from the Christian tradition. The speaker is therefore the father-son, whose mother is the sons sister-wife. According to the degree of our wisdom is contrasted with your understanding; it therefore refers to the wisdom of the Sol redivivus, and presumably also to his sister the moon, hence our and not my wisdom. The degree is not only plausible but is a concept peculiar to the opus, since Sol passes through various stages of transformation from the dragon, lion, and eagle242 to the hermaphrodite. Each of these stages stands for a new degree of insight, wisdom, and initiation, just as the Mithraic eagles, lions, and sun-messengers signify grades of initiation. Unless ye slay me usually refers to the slaying of the dragon, the mortificatio of the first, dangerous, poisonous stage of the anima (= Mercurius), freed from her imprisonment in the prima materia.243 This anima is also identified with Sol.244 Sol is frequently called Rex, and there is a picture showing him being killed by ten men.245 He thus suffers the same mortificatio as the dragon, with the difference that it is never a suicide. For Sol, in so far as the dragon is a preliminary form of the filius Solis, is in a sense the father of the dragon, although the latter is expressly said to beget itself and is thus an increatum.246 At the same time Sol, being his own son, is also the dragon. Accordingly there is a coniugium of the dragon and the woman, who can only be Luna or the lunar (feminine) half of Mercurius.247 As much as Sol, therefore, Luna (as the mother) must be contained in the dragon. To my knowledge there is never any question of her mortificatio in the sense of a slaying. Nevertheless she is included with Sol in the death of the dragon, as the Rosarium hints: The dragon dieth not, except with his brother and his sister.248
  --
  [170] In interpreting the words your understanding increases in my sister, etc., it is well to remember that a philosophical interpretation of myths had already grown up among the Stoics, which today we should not hesitate to describe as psychological. This work of interpretation was not interrupted by the development of Christianity but continued to be assiduously practised in a rather different form, namely in the hermeneutics of the Church Fathers, which was to have a decided influence on alchemical symbolism. The Johannine interpretation of Christ as the pre-worldly Logos is an early attempt of this kind to put into other words the meaning of Christs essence. The later medievalists, and in particular the natural philosophers, made the Sapientia Dei the nucleus of their interpretation of nature and thus created a new nature-myth. In this they were very much influenced by the writings of the Arabs and of the Harranites, the last exponents of Greek philosophy and gnosis, whose chief representative was Tabit ibn Qurra in the tenth century. One of these writings, the Liber Platonis quartorum, is a dialogue in which Thebed (Tabit) speaks in person. In this treatise the intellect as a tool of natural philosophy plays a role that we do not meet again until the sixteenth century, in Gerhard Dorn. Pico della Mirandola appeals to the psychological interpretation of the ancients and mentions that the Greek Platonists described Sol as
  251 and Luna as
  --
  ), in the Magic Papyri.277 There it is also said that in the second hour Helios appears as a dog.278 This statement is of interest in so far as the symbolizatio279 by the dog280 entered Western alchemy through Kalids Liber secretorum, originally, perhaps, an Arabic treatise. All similar passages that I could find go back, directly or indirectly, to Kalid.281 The original passage runs:
  Hermes282 said, My son, take a Corascene dog and an Armenian bitch, join them together, and they will beget a dog of celestial hue, and if ever he is thirsty, give him sea water to drink: for he will guard your friend, and he will guard you from your enemy, and he will help you wherever you may be, always being with you, in this world and in the next. And by dog and bitch, Hermes meant things which preserve bodies from burning and from the heat of the fire.283
  --
  [176] Kalids son of the dog is the same as the much extolled son of the philosophers. The ambiguity of this figure is thus stressed: it is at once bright as day and dark as night, a perfect coincidentia oppositorum expressing the divine nature of the self. This thought, which seems an impossible one for our Christian feelings, is nevertheless so logical and so irresistible that, by however strange and devious a route, it forced its way into alchemy. And because it is a natural truth it is not at all surprising that it became articulate very much earlier. We are told in the Elenchos of Hippolytus that, according to Aratus,
  Cynosura286 is the [little] Bear, the Second Creation, the small, narrow way,287 and not the great Bear [
  --
  ), roughly corresponding to the position of the filius philosophorum.293a Kalids filius plays the role of a guiding spirit or familiar whose invocation by magic is so typical of the Harranite texts. A parallel to the dog-spirit is the poodle in Faust, out of whom Mephistopheles emerges as the familiar of Faust the alchemist.
  [178] In this connection I would like to mention the incest dream of a woman patient: Two dogs were copulating. The male went head first into the female and disappeared in her belly.294 Theriomorphic symbolism is always an indication of a psychic process occurring on an animal level, i.e., in the instinctual sphere. The dream depicts a reversed birth as the goal of a sexual act. This archetypal situation underlies the incest motif in general and was present in modern man long before any consciousness of it. The archetype of incest is also at the back of the primitive notion that the father is reborn in the son, and of the heirosgamos of mother and son in its pagan and Christian form;295 it signifies the highest and the lowest, the brightest and the darkest, the best and the most detestable. It represents the pattern of renewal and rebirth, the endless creation and disappearance of symbolic figures.
  --
  Then follows the passage Therefore pull down the house, etc. If the reader has perused the foregoing passage with the footnotes he will see that these instructions are the typical alchemical procedure for extracting the spirit or soul, and thus for bringing unconscious contents to consciousness. During the solutio, separatio, and extractio the succus lunariae (juice of the moon-plant), blood, or aqua permanens is either applied or extracted. This liquid comes from the unconscious but is not always an au thentic content of it; often it is more an effect of the unconscious on the conscious mind. The psychiatrist knows it as the indirect effect of constellated unconscious contents which attracts or diverts attention to the unconscious and causes it to be assimilated. This process can be observed not only in the gradual formation of hypochondriac obsessions, phobias, and delusions, but also in dreams, fantasies, and creative activities when an unconscious content enforces the application of attention. This is the succus vitae,311 the blood, the vital participation which the patient unconsciously forces on the analyst too, and without which no real therapeutic effect can be achieved. The attention given to the unconscious has the effect of incubation, a brooding312 over the slow fire needed in the initial stages of the work;313 hence the frequent use of the terms decoctio, digestio, putrefactio, solutio. It is really as if attention warmed the unconscious and activated it, thereby breaking down the barriers that separate it from consciousness.
  [181] In order to set free the contents hidden in the house314 of the unconscious (anima in compedibus!) the matrix must be opened. This matrix is the canicula, the moon-bitch, who carries in her belly that part of the personality which is felt to be essential, just as Beya did Gabricus. She is the vessel which must be broken asunder in order to extract the precious content, the tender flesh,315 for this is the one thing on which the whole work turns. In this one thing all parts of the work are contained.316 Of these parts two are the artificers, who in the symbolical realm are Sol and Luna, in the human the adept and his soror mystica,317 and in the psychological realm the masculine consciousness and the feminine unconscious (anima). The two vessels are again Sol and Luna,318 the two times are probably the two main divisions of the work, the opus ad album et ad rubeum.319 The former is the opus Lunae, the latter the opus Solis.320 Psychologically they correspond to the constellation of unconscious contents in the first part of the analytical process and to the integration of these contents in actual life. The two fruits321 are the fruit of the sun-and-moon tree,322 gold and silver, or the reborn and sublimated Sol and Luna. The psychological parallel is the transformation of both the unconscious and the conscious, a fact known to everyone who methodically has it out with his unconscious. The two ends or goals are these transformations. But the salvation is one, just as the thing is one: it is the same thing at the beginning as at the end, it was always there and yet it appears only at the end. This thing is the self, the indescribable totality, which though it is inconceivable and irrepresentable is none the less necessary as an intuitive concept. Empirically we can establish no more than that the ego is surrounded on all sides by an unconscious factor. Proof of this is afforded by the association experiment, which gives a graphic demonstration of the frequent failure of the ego and its will. The psyche is an equation that cannot be solved without the factor of the unconscious; it is a totality which includes both the empirical ego and its transconscious foundation.
  [182] There is still another function of the dog in alchemy which has to be considered. In the Introitus apertus of Philaletha we find the following passage:
  This Chamaeleon is the infant hermaphrodite, who is infected from his very cradle by the bite of the rabid Corascene dog, whereby he is maddened and rages with perpetual hydrophobia; nay, though of all natural things water is the closest to him, yet he is terrified of it and flees from it. O fate! Yet in the grove of Diana there is a pair of doves, which assuage his raving madness. Then will the impatient, swarthy, rabid dog, that he may suffer no return of his hydrophobia and perish drowned in the waters, come to the surface half suffocated; but do thou chase him off with pails of water and blows, and keep him at a distance, and the darkness will disappear. When the moon is at the full, give him wings and he will fly away as an eagle, leaving Dianas birds dead behind him.323
  [183] Here the connection with the moon tells us that the dark, dangerous, rabid dog changes into an eagle at the time of the plenilunium. His darkness disappears and he becomes a solar animal. We may therefore assume that his sickness was at its worst at the novilunium. It is clear that this refers to a psychic disturbance324 which at one stage also infected the infant hermaphrodite. Probably that too occurred at the novilunium,325 i.e., the stage of nigredo. Just how the mad dog with its terror of water got into the water at all is not clear, unless perhaps it was in the aquae inferiores from the beginning. The text is preceded by the remark: Whence will come the Chamaeleon or our Chaos, in which all secrets are hid in their potential state. The chaos as prima materia is identical with the waters of the beginning. According to Olympiodorus lead (also the prima materia) contains a demon that drives the adept mad.326 Curiously enough, Wei Po-yang, a Chinese alchemist of the second century, compares lead to a madman clothed in rags.327 Elsewhere Olympiodorus speaks of the one cursed by God who dwells in the black earth. This is the mole, which, as Olympiodorus relates from a Hermetic book, had once been a man who divulged the mysteries of the sun and was therefore cursed by God and made blind. He knew the shape of the sun, as it was.328
  [184] It is not difficult to discern in these allusions the dangers, real or imaginary, which are connected with the unconscious. In this respect the unconscious has a bad reputation, not so much because it is dangerous in itself as because there are cases of latent psychosis which need only a slight stimulus to break out in all their catastrophic manifestations. An anamnesis or the touching of a complex may be sufficient for this. But the unconscious is also feared by those whose conscious attitude is at odds with their true nature. Naturally their dreams will then assume an unpleasant and threatening form, for if nature is violated she takes her revenge. In itself the unconscious is neutral, and its normal function is to compensate the conscious position. In it the opposites slumber side by side; they are wrenched apart only by the activity of the conscious mind, and the more one-sided and cramped the conscious standpoint is, the more painful or dangerous will be the unconscious reaction. There is no danger from this sphere if conscious life has a solid foundation. But if consciousness is cramped and obstinately one-sided, and there is also a weakness of judgment, then the approach or invasion of the unconscious can cause confusion and panic or a dangerous inflation, for one of the most obvious dangers is that of identifying with the figures in the unconscious. For anyone with an unstable disposition this may amount to a psychosis.
  [185] The raving madness of the infected infant is assuaged (we should really say with caresses, for that is the meaning of mulcere) by the doves of Diana. These doves form a paira love pair, for doves are the birds of Astarte.329 In alchemy they represent, like all winged creatures, spirits or souls, or, in technical terms, the aqua, the extracted transformative substance.330 The appearance of a pair of doves points to the imminent marriage of the filius regius and to the dissolution of the opposites as a result of the union. The filius is merely infected by the evil, but the evil itself, the mad dog, is sublimated and changed into an eagle at the plenilunium. In the treatise of Abraham Eleazar, the lapis in its dark, feminine form appears instead of the dog and is compared to the Shulamite in the Song of Songs. The lapis says: But I must be like a dove.331
  [186] There is another passage in the Introitus apertus which is relevant in this context:
  --
  c. An alchemical Allegory
  [189] The newcomer to the psychology of the unconscious will probably find the two texts about the mad dog and the thief very weird and abstruse. Actually they are no more so than the dreams which are the daily fare of the psycho therapist; and, like dreams, they can be translated into rational speech. In order to interpret dreams we need some knowledge of the dreamers personal situation, and to understand alchemical parables we must know something about the symbolic assumptions of the alchemists. We amplify dreams by the personal history of the patient, and the parables by the statements found in the text. Armed with this knowledge, it is not too difficult in either case to discern a meaning that seems sufficient for our needs. An interpretation can hardly ever be convincingly proved. Generally it shows itself to be correct only when it has proved its value as a heuristic hypothesis. I would therefore like to take the second of Philalethas texts, which is rather clearer than the first, and try to interpret it as if it were a dream.
  Tu si aridam hanc Terram, aqua sui generis rigare sciveris, poros Terrae laxabis,
  --
  [195] I was tempted to translate arsenicalis as poisonous. But this translation would be too modern. Not everything that the alchemists called arsenic was really the chemical element As. Arsenic originally meant masculine, manly, strong (
  ) and was essentially an arcanum, as Rulands Lexicon shows. There arsenic is defined as an hermaphrodite, the means whereby Sulphur and Mercury are united. It has communion with both natures and is therefore called Sun and Moon.344 Or arsenic is Luna, our Venus, Sulphurs companion and the soul. Here arsenic is no longer the masculine aspect of the arcane substance but is hermaphroditic and even feminine. This brings it dangerously close to the moon and the crude sulphur, so that arsenic loses its solar affinity. As Sulphurs companion it is poisonous and corrosive. Because the arcane substance always points to the principal unconscious content, its peculiar nature shows in what relation that content stands to consciousness. If the conscious mind has accepted it, it has a positive form, if not, a negative one. If on the other hand the arcane substance is split into two figures, this means that the content has been partly accepted and partly rejected; it is seen under two different, incompatible aspects and is therefore taken to be two different things.
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  [199] It is the age-old drama of opposites, no matter what they are called, which is fought out in every human life. In our text it is obviously the struggle between the good and the evil spirit, expressed in alchemical language just as today we express it in conflicting ideologies. The text comes close to the mystical language of the Baroque the language of Jacob Boehme (15751624), Abraham of Franckenberg (15931652), and Angelus Silesius (16241677).
  [200] We learn that the winged youth is espoused to the central Water. This is the fountain of the soul or the fount of wisdom,346 from which the inner life wells up. The nymph of the spring is in the last analysis Luna, the mother-beloved, from which it follows that the winged youth is Sol, the filius solis, lapis, aurum philosophicum, lumen luminum, medicina catholica, una salus, etc. He is the best, the highest, the most precious in potentia. But he will become real only if he can unite with Luna, the mother of mortal bodies. If not, he is threatened with the fate of the puer aeternus in Faust, who goes up in smoke three times.347 The adept must therefore always take care to keep the Hermetic vessel well sealed, in order to prevent what is in it from flying away. The content becomes fixed through the mystery of the coniunctio, in which the extreme opposites unite, night is wedded with day, and the two shall be one, and the outside as the inside, and the male with the female neither male nor female.348 This apocryphal saying of Jesus from the beginning of the second century is indeed a paradigm for the alchemical union of opposites. Obviously this problem is an eschatological one, but, aside from the somewhat tortuous language of the times, it cannot be called abstruse since it has universal validity, from the tao of Lao-tzu to the coincidentia oppositorum of Cusanus. The same idea penetrated into Christianity in the form of the apocalyptic marriage of the Lamb (Rev. 22 : 9ff.), and we seldom find a high point of religious feeling where this eternal image of the royal marriage does not appear.
  [201] I can do no more than demonstrate the existence of this image and its phenomenology. What the union of opposites really means transcends human imagination. Therefore the worldly-wise can dismiss such a fantasy without further ado, for it is perfectly clear: tertium non datur. But that doesnt help us much, for we are dealing with an eternal image, an archetype, from which man can turn away his mind for a time but never permanently.349 Whenever this image is obscured his life loses its proper meaning and consequently its balance. So long as he knows that he is the carrier of life and that it is therefore important for him to live, then the mystery of his soul lives alsono matter whether he is conscious of it or not. But if he no longer sees the meaning of his life in its fulfilment, and no longer believes in mans eternal right to this fulfilment, then he has betrayed and lost his soul, substituting for it a madness which leads to destruction, as our time demonstrates all too clearly.
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  [211] The eye that hitherto saw only the darkness and danger of evil turns towards the circle of the moon, where the ethereal realm of the immortals begins, and the gloomy deep can be left to its own devices, for the spirit now moves it from within, convulses and transforms it. When consciousness draws near to the unconscious not only does it receive a devastating shock but something of its light penetrates into the darkness of the unconscious. The result is that the unconscious is no longer so remote and strange and terrifying, and this paves the way for an eventual union. Naturally the illumination of the unconscious does not mean that from now on the unconscious is less unconscious. Far from it. What happens is that its contents cross over into consciousness more easily than before. The light that shines at the end is the lux moderna of the alchemists, the new widening of consciousness, a further step in the realization of the Anthropos, and every one of these steps signifies a rebirth of the deity.
  [212] Herewith we end our contemplation of the text. The question now arises: Did the alchemists really have such thoughts and conceal them in their ornate metaphors? In other words, did Philaletha, the pseudonymous author of our text, have anything like the thoughts and ideas which I have put forward by way of interpretation? I regard this as out of the question, and yet I believe that these authors invariably said the best, most apposite, and clearest thing they could about the matter in hand. For our taste and our intellectual requirements this performance is, however, so unsatisfactory that we ourselves feel compelled to make a renewed attempt to say the same thing in still clearer words. It seems obvious to us that what we think about it was never thought by the alchemists, for if it had been it would doubtless have come out long ago. The philosophers took the greatest pains to unearth and reveal the secret of the stone, accusing the ancients of having written too copiously and too obscurely. If they, on their own admission, wrote typice, symbolice, metaphorice, this was the best they could do, and it is thanks to their labours that we are today in a position to say anything at all about the secrets of alchemy.
  [213] All understanding that is not directly of a mathematical nature (which, incidentally, understands nothing but merely formulates) is conditioned by its time. Fundamental to alchemy is a true and genuine mystery which since the seventeenth century has been understood unequivocally as psychic. Nor can we moderns conceive it to be anything except a psychic product whose meaning may be elicited by the methods and empirical experience of our twentieth century medical psychology. But I do not imagine for a moment that the psychological interpretation of a mystery must necessarily be the last word. If it is a mystery it must have still other aspects. Certainly I believe that psychology can unravel the secrets of alchemy, but it will not lay bare the secret of these secrets. We may therefore expect that at some time in the future our attempt at explanation will be felt to be just as metaphorical and symbolical as we have found the alchemical one to be, and that the mystery of the stone, or of the self, will then develop an aspect which, though still unconscious to us today, is nevertheless foreshadowed in our formulations, though in so veiled a form that the investigator of the future will ask himself, just as we do, whether we knew what we meant.
  d. The Moon-Nature
  --
  [221] Finally, I would like to say a few words about the psychology of the moon, which is none too simple. The alchemical texts were written exclusively by men, and their statements about the moon are therefore the product of masculine psychology. Nevertheless women did play a role in alchemy, as I have mentioned before, and this makes it possible that the symbolization will show occasional traces of their influence. Generally the proximity as well as the absence of women has a specifically constellating effect on the unconscious of a man. When a woman is absent or unattainable the unconscious produces in him a certain femininity which expresses itself in a variety of ways and gives rise to numerous conflicts. The more one-sided his conscious, masculine, spiritual attitude the more inferior, banal, vulgar, and biological will be the compensating femininity of the unconscious. He will, perhaps, not be conscious at all of its dark manifestations, because they have been so overlaid with saccharine sentimentality that he not only believes the humbug himself but enjoys putting it over on other people. An avowedly biological or coarse-minded attitude to women produces an excessively lofty valuation of femininity in the unconscious, where it is pleased to take the form of Sophia or of the Virgin. Frequently, however, it gets distorted by everything that misogyny can possibly devise to protect the masculine consciousness from the influence of women, so that the man succumbs instead to unpredictable moods and insensate resentments.
  [222] Statements by men on the subject of female psychology suffer principally from the fact that the projection of unconscious femininity is always strongest where critical judgment is most needed, that is, where a man is involved emotionally. In the metaphorical descriptions of the alchemists, Luna is primarily a reflection of a mans unconscious femininity, but she is also the principle of the feminine psyche, in the sense that Sol is the principle of a mans. This is particularly obvious in the astrological interpretation of sun and moon, not to mention the age-old assumptions of mythology. alchemy is inconceivable without the influence of her elder sister astrology, and the statements of these three disciplines must be taken into account in any psychological evaluation of the luminaries. If, then, Luna characterizes the feminine psyche and Sol the masculine, consciousness would be an exclusively masculine affair, which is obviously not the case since woman possesses consciousness too. But as we have previously identified Sol with consciousness and Luna with the unconscious, we would now be driven to the conclusion that a woman cannot possess a consciousness.
  [223] The error in our formulation lies in the fact, firstly, that we equated the moon with the unconscious as such, whereas the equation is true chiefly of the unconscious of a man; and secondly, that we overlooked the fact that the moon is not only dark but is also a giver of light and can therefore represent consciousness. This is indeed so in the case of woman: her consciousness has a lunar rather than a solar character. Its light is the mild light of the moon, which merges things together rather than separates them. It does not show up objects in all their pitiless discreteness and separateness, like the harsh, glaring light of day, but blends in a deceptive shimmer the near and the far, magically transforming little things into big things, high into low, softening all colour into a bluish haze, and blending the nocturnal landscape into an unsuspected unity.
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  [225] As we can hardly ever make a psychological proposition without immediately having to reverse it, instances to the contrary leap to the eye at once: men who care nothing for discrimination, judgment, and insight, and women who display an almost excessively masculine proficiency in this respect. I would like to describe such cases as the regular exceptions. They demonstrate, to my mind, the common occurrence of a psychically predominant contrasexuality. Wherever this exists we find a forcible intrusion of the unconscious, a corresponding exclusion of the consciousness specific to either sex, predominance of the shadow and of contrasexuality, and to a certain extent even the presence of symptoms of possession (such as compulsions, phobias, obsessions, automatisms, exaggerated affects, etc.). This inversion of roles is probably the chief psychological source for the alchemical concept of the hermaphrodite. In a man it is the lunar anima, in a woman the solar animus, that influences consciousness in the highest degree. Even if a man is often unaware of his own anima-possession, he has, understandably enough, all the more vivid an impression of the animus-possession of his wife, and vice versa.
  [226] Logos and Eros are intellectually formulated intuitive equivalents of the archetypal images of Sol and Luna. In my view the two luminaries are so descriptive and so superlatively graphic in their implications that I would prefer them to the more pedestrian terms Logos and Eros, although the latter do pin down certain psychological peculiarities more aptly than the rather indefinite Sol and Luna. The use of these images requires at any rate an alert and lively fantasy, and this is not an attri bute of those who are inclined by temperament to purely intellectual concepts. These offer us something finished and complete, whereas an archetypal image has nothing but its naked fullness, which seems inapprehensible by the intellect. Concepts are coined and negotiable values; images are life.
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  [231] As a man normally gets to know his anima only in projected form, so too a woman in the case of her dark sun. When her Eros is functioning properly her sun will not be too dark, and the carrier of the projection may even produce some useful compensation. But if things are not right with her Eros (in which case she is being unfaithful to Love itself), the darkness of her sun will transfer itself to a man who is anima-possessed and who dispenses inferior spirit, which as we know is as intoxicating as the strongest alcohol.
  [232] The dark sun of feminine psychology is connected with the father-imago, since the father is the first carrier of the animus-image. He endows this virtual image with substance and form, for on account of his Logos he is the source of spirit for the daughter. Unfortunately this source is often sullied just where we would expect clean water. For the spirit that benefits a woman is not mere intellect, it is far more: it is an attitude, the spirit by which a man lives.377 Even a so-called ideal spirit is not always the best if it does not understand how to deal adequately with nature, that is, with the animal man. This really would be ideal. Hence every father is given the opportunity to corrupt, in one way or another, his daughters nature, and the educator, husband, or psychiatrist then has to face the music. For what has been spoiled by the father378 can only be made good by a father, just as what has been spoiled by the mother can only be repaired by a mother. The disastrous repetition of the family pattern could be described as the psychological original sin, or as the curse of the Atrides running through the generations. But in judging these things one should not be too certain either of good or of evil. The two are about equally balanced. It should, however, have begun to dawn on our cultural optimists that the forces of good are not sufficient to produce either a rational world-order or the faultless ethical behaviour of the individual, whereas the forces of evil are so strong that they imperil any order at all and can imprison the individual in a devilish system that commits the most fearful crimes, so that even if he is ethical-minded he must finally forget his moral responsibility in order to go on living. The malignity of collective man has shown itself in more terrifying form today than ever before in history, and it is by this objective standard that the greater and the lesser sins should be measured. We need more casuistic subtlety, because it is no longer a question of extirpating evil but of the difficult art of putting a lesser evil in place of a greater one. The time for the sweeping statements so dear to the evangelizing moralist, which lighten his task in the most agreeable way, is long past. Nor can the conflict be escaped by a denial of moral values. The very idea of this is foreign to our instincts and contrary to nature. Every human group that is not actually sitting in prison will follow its accustomed paths according to the measure of its freedom. Whatever the intellectual definition and evaluation of good and evil may be, the conflict between them can never be eradicated, for no one can ever forget it. Even the Christian who feels himself delivered from evil will, when the first rapture is over, remember the thorn in the flesh, which even St. Paul could not pluck out.

3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [235] Owing to the theory of correspondentia, regarded as axiomatic in the Middle Ages, the principles of each of the four worlds the intelligible or divine, the heavenly, the earthly, and the infernal379corresponded to each other. Usually, however, there was a division into three worlds to correspond with the Trinity: heaven, earth, hell.380 Triads were also known in alchemy. From the time of Paracelsus the most important triad was Sulphur-Mercurius-Sal, which was held to correspond with the Trinity. Georg von Welling, the plagiarist of Johann Rudolf Glauber, still thought in 1735 that his triad of fire, sun, and salt381 was in its root entirely one thing.382 The use of the Trinity formula in alchemy is so common that further documentation is unnecessary. A subtle feature of the Sulphur-Mercurius-Sal formula is that the central figure, Mercurius, is by nature androgynous and thus partakes both of the masculine red sulphur and of the lunar salt.383 His equivalent in the celestial realm is the planetary pair Sol and Luna, and in the intelligible realm Christ in his mystical androgyny, the man encompassed by the woman,384 i.e., sponsus and sponsa (Ecclesia). Like the Trinity, the alchemical triunity is a quaternity in disguise owing to the duplicity of the central figure: Mercurius is not only split into a masculine and a feminine half, but is the poisonous dragon and at the same time the heavenly lapis. This makes it clear that the dragon is analogous to the devil and the lapis to Christ, in accordance with the ecclesiastical view of the devil as an autonomous counterpart of Christ. Furthermore, not only the dragon but the negative aspect of sulphur, namely sulphur comburens, is identical with the devil, as Glauber says: Verily, sulphur is the true black devil of hell, who can be conquered by no element save by salt alone.385 Salt by contrast is a light substance, similar to the lapis, as we shall see.
  [236] From all this we get the following schema:
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  [238] The taking up of the body had long been emphasized as an historical and material event, and the alchemists could therefore make use of the representations of the Assumption in describing the glorification of matter in the opus. The illustration of this process in Reusners Pandora388 shows, underneath the coronation scene, a kind of shield between the emblems of Matthew and Luke, on which is depicted the extraction of Mercurius from the prima materia. The extracted spirit appears in monstrous form: the head is surrounded by a halo, and reminds us of the traditional head of Christ, but the arms are snakes and the lower half of the body resembles a stylized fishs tail.389 This is without doubt the anima mundi who has been freed from the shackles of matter, the filius macrocosmi or Mercurius-Anthropos, who, because of his double nature, is not only spiritual and physical but unites in himself the morally highest and lowest.390 The illustration in Pandora points to the great secret which the alchemists dimly felt was implicit in the Assumption. The proverbial darkness of sublunary matter has always been associated with the prince of this world, the devil. He is the metaphysical figure who is excluded from the Trinity but who, as the counterpart of Christ, is the sine qua non of the drama of redemption.391 His equivalent in alchemy is the dark side of Mercurius duplex and, as we saw, the active sulphur. He also conceals himself in the poisonous dragon, the preliminary, chthonic form of the lapis aethereus. To the natural philosophers of the Middle Ages, and to Dorn in particular, it was perfectly clear that the triad must be complemented by a fourth, as the lapis had always been regarded as a quaternity of elements. It did not disturb them that this would necessarily involve the evil spirit. On the contrary, the dismemberment and self-devouring of the dragon probably seemed to them a commendable operation. Dorn, however, saw in the quaternity the absolute opposite of the Trinity, namely the female principle, which seemed to him of the devil, for which reason he called the devil the four-horned serpent. This insight must have given him a glimpse into the core of the problem.392 In his refutation he identified woman with the devil because of the number two, which is characteristic of both. The devil, he thought, was the binarius itself, since it was created on the second day of Creation, on Monday, the day of the moon, on which God failed to express his pleasure, this being the day of doubt and separation.393 Dorn puts into words what is merely hinted at in the Pandora illustration.
  [239] If we compare this train of thought with the Christian quaternity which the new dogma has virtually produced (but has not defined as such), it will immediately be apparent that we have here an upper quaternio which is supraordinate to mans wholeness and is psychologically comparable to the Moses quaternio of the Gnostics.394 Man and the dark abyss of the world, the deus absconditus, have not yet been taken up into it. alchemy, however, is the herald of a still-unconscious drive for maximal integration which seems to be reserved for a distant future, even though it originated with Origens doubt concerning the ultimate fate of the devil.395
  [240] In philosophical alchemy, salt is a cosmic principle. According to its position in the quaternity, it is correlated with the feminine, lunar side and with the upper, light half. It is therefore not surprising that Sal is one of the many designations for the arcane substance. This connotation seems to have developed in the early Middle Ages under Arabic influence. The oldest traces of it can be found in the Turba, where salt-water and sea-water are synonyms for the aqua permanens,396 and in Senior, who says that Mercurius is made from salt.397 His treatise is one of the earliest authorities in Latin alchemy. Here Sal Alkali also plays the role of the arcane substance, and Senior mentions that the dealbatio was called salsatura (marination).398 In the almost equally old Allegoriae sapientum the lapis is described as salsus (salty).399 Arnaldus de Villanova (1235?1313) says: Whoever possesses the salt that can be melted, and the oil that cannot be burned, may praise God.400 It is clear from this that salt is an arcane substance. The Rosarium, which leans very heavily on the old Latin sources, remarks that the whole secret lies in the prepared common salt,401 and that the root of the art is the soap of the sages (sapo sapientum), which is the mineral of all salts and is called the bitter salt (sal amarum).402 Whoever knows the salt knows the secret of the old sages.403 Salts and alums are the helpers of the stone.404 Isaac Hollandus calls salt the medium between the terra sulphurea and the water. God poured a certain salt into them in order to unite them, and the sages named this salt the salt of the wise.405
  [241] Among later writers, salt is even more clearly the arcane substance. For Mylius it is synonymous with the tincture;406 it is the earth-dragon who eats his own tail, and the ash, the diadem of thy heart.407 The salt of the metals is the lapis.408 Basilius Valentinus speaks of a sal spirituale.409 It is the seat of the virtue which makes the art possible,410 the most noble treasury,411 the good and noble salt, which though it has not the form of salt from the beginning, is nevertheless called salt; it becomes impure and pure of itself, it dissolves and coagulates itself, or, as the sages say, locks and unlocks itself;412 it is the quintessence, above all things and in all creatures.413 The whole magistery lies in the salt and its solution.414 The permanent radical moisture consists of salt.415 It is synonymous with the incombustible oil,416 and is altogether a mystery to be concealed.417
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  [245] Inseparable from salt and sea is the quality of amaritudo, bitterness. The etymology of Isidore of Seville was accepted all through the Middle Ages: Mare ab amaro.431 Among the alchemists the bitterness became a kind of technical term. Thus, in the treatise Rosinus ad Euthiciam,432 there is the following dialogue between Zosimos and Theosebeia: This is the stone that hath in it glory and colour. And she: Whence cometh its colour? He replied: From its exceeding strong bitterness. And she: Whence cometh its bitterness and intensity? He answered: From the impurity of its metal. The treatise Rosinus ad Sarratantam episcopum433 says: Take the stone that is black, white, red, and yellow, and is a wonderful bird that flies without wings in the blackness of the night and the brightness of the day: in the bitterness that is in its throat the colouring will be found. Each thing in its first matter is corrupt and bitter, says Ripley. The bitterness is a tincturing poison.434 And Mylius: Our stone is endowed with the strongest spirit, bitter and brazen (aeneus);435 and the Rosarium mentions that salt is bitter because it comes from the mineral of the sea.436 The Liber Alze437 says: O nature of this wondrous thing, which transforms the body into spirit! . . . When it is found alone it conquers all things, and is an excellent, harsh, and bitter acid, which transmutes gold into pure spirit.438
  [246] These quotations clearly allude to the sharp taste of salt and sea-water. The reason why the taste is described as bitter and not simply as salt may lie first of all in the inexactness of the language, since amarus also means sharp, biting, harsh, and is used metaphorically for acrimonious speech or a wounding joke. Besides this, the language of the Vulgate had an important influence as it was one of the main sources for medieval Latin. The moral use which the Vulgate consistently makes of amarus and amaritudo gives them, in alchemy as well, a nuance that cannot be passed over. This comes out clearly in Ripleys remark that each thing in its first matter is corrupt and bitter. The juxtaposition of these two attri butes indicates the inner connection between them: corruption and bitterness are on the same footing, they denote the state of imperfect bodies, the initial state of the prima materia. Among the best known synonyms for the latter are the chaos and the sea, in the classical, mythological sense denoting the beginning of the world, the sea in particular being conceived as the
  , matrix of all creatures.439 The prima materia is often called aqua pontica. The salt that comes from the mineral of the sea is by its very nature bitter, but the bitterness is due also to the impurity of the imperfect body. This apparent contradiction is explained by the report of Plutarch that the Egyptians regarded the sea as something impure and untrustworthy (
  ), and as the domain of Typhon (Set); they called salt the spume of Typhon.440 In his Philosophia reformata, Mylius mentions sea-spume together with the purged or purified sea, rock-salt, the bird, and Luna as equivalent synonyms for the lapis occultus.441 Here the impurity of the sea is indirectly indicated by the epithets purged or purified. The sea-spume is on a par with the salt andof particular interestwith the bird, naturally the bird of Hermes, and this throws a sudden light on the above passage from Rosinus, about the bird with bitterness in its throat. The bird is a parallel of salt because salt is a spirit,442 a volatile substance, which the alchemists were wont to conceive as a bird.
  [247] As the expulsion of the spirit was effected by various kinds of burning (combustio, adustio, c alcinatio, assatio, sublimatio, incineratio, etc.), it was natural to call the end-product ashagain in a double sense as scoria, faex, etc., and as the spirit or bird of Hermes. Thus the Rosarium says: Sublime with fire, until the spirit which thou wilt find in it [the substance] goeth forth from it, and it is named the bird or the ash of Hermes. Therefore saith Morienus: Despise not the ashes, for they are the diadem of thy heart, and the ash of things that endure.443 In other words, the ash is the spirit that dwells in the glorified body.
  --
  [249] Earth occupies the central position as the fifth element, though it is not the quintessence and goal of the work but rather its basis, corresponding to terra as the arcane substance in Western alchemy.447
  [250] As regards the origin and meaning of the avis Hermetis, I would like to mention the report of Aelian that the ibis is dear to Hermes, the father of words, since in its form it resembles the nature of the Logos; for its blackness and swift flight could be compared to the silent and introverted [
  --
  [252] Here is a magnificent description of a spirit that is apparently the exact opposite of the Christian pneuma. This antique spirit is also the spirit of alchemy, which today we can interpret as the unconscious projected into heavenly space and external objects. Although declared to be the devil by the early Christians, it should not be identified outright with evil; it merely has the uncomfortable quality of being beyond good and evil, and it gives this perilous quality to anyone who identifies with it, as we can see from the eloquent case of Nietzsche and the psychic epidemic that came after him. This spirit that is beyond good and evil is not the same as being six thousand feet above good and evil, but rather the same distance below it, or better, before it. It is the spirit of the chaotic waters of the beginning, before the second day of Creation, before the separation of the opposites and hence before the advent of consciousness. That is why it leads those whom it overcomes neither upwards nor beyond, but back into chaos. This spirit corresponds to that part of the psyche which has not been assimilated to consciousness and whose transformation and integration are the outcome of a long and wearisome opus. The artifex was, in his way, conscious enough of the dangers of the work, and for this reason his operations consisted largely of precautions whose equivalents are the rites of the Church.
  [253] The alchemists understood the return to chaos as an essential part of the opus. It was the stage of the nigredo and mortificatio, which was then followed by the purgatorial fire and the albedo. The spirit of chaos is indispensable to the work, and it cannot be distinguished from the gift of the Holy Ghost any more than the Satan of the Old Testament can be distinguished from Yahweh. The unconscious is both good and evil and yet neither, the matrix of all potentialities.
  [254] After these remarkswhich seemed to me necessaryon the salt-spirit, as Khunrath calls it, let us turn back to the amaritudo. As the bitter salt comes from the impure sea, it is understandable that the Gloria mundi should call it mostly black and evil-smelling in the beginning.450 The blackness and bad smell, described by the alchemists as the stench of the graves, pertain to the underworld and to the sphere of moral darkness. This impure quality is common also to the corruptio, which, as we saw, Ripley equates with bitterness. Vigenerus describes salt as corruptible, in the sense that the body is subject to corruption and decay and does not have the fiery and incorruptible nature of the spirit.451
  [255] The moral use of qualities that were originally physical is clearly dependent, particularly in the case of a cleric like Ripley, on ecclesiastical language. About this I can be brief, as I can rely on Rahners valuable Antenna Crucis II: Das Meer der Welt. Here Rahner brings together all the patristic allegories that are needed to understand the alchemical symbolism. The patristic use of mare is defined by St. Augustine: Mare saeculum est (the sea is the world).452 It is the essence of the world, as the element . . . subject to the devil. St. Hilary says: By the depths of the sea is meant the seat of hell.453 The sea is the gloomy abyss, the remains of the original pit,454 and hence of the chaos that covered the earth. For St. Augustine this abyss is the realm of power allotted to the devil and demons after their fall.455 It is on the one hand a deep that cannot be reached or comprehended456 and on the other the depths of sin.457 For Gregory the Great the sea is the depths of eternal death.458 Since ancient times it was the abode of water-demons.459 There dwells Leviathan (Job 3 : 8),460 who in the language of the Fathers signifies the devil. Rahner documents the patristic equations: diabolus = draco = Leviathan = cetus magnus = aspis (adder, asp) = draco.461 St. Jerome says: The devil surrounds the seas and the ocean on all sides.462 The bitterness of salt-water is relevant in this connection, as it is one of the peculiarities of hell and damnation which must be fully tasted by the meditant in Loyolas Exercises. Point 4 of Exercise V says he must, in imagination, taste with the taste bitter things, as tears, sadness, and the worm of conscience.463 This is expressed even more colourfully in the Spiritual Exercises of the Jesuit Sebastian Izquierdo (1686): Fourthly, the taste will be tormented with a rabid hunger and thirst, with no hope of alleviation; and its food will be bitter wormwood, and its drink water of gall.464
  c. The Red Sea
  [256] It might almost be one of the alchemical paradoxes that the Red Sea, in contrast to the significance ordinarily attached to mare, is a term for the healing and transforming baptismal water,465 and is thus an equivalent of the alchemical aqua pontica. St. Augustine says, The Red Sea signifies baptism;466 and, according to Honorius of Autun, the Red Sea is the baptism reddened by the blood of Christ, in which our enemies, namely our sins, are drowned.467
  [257] We must also mention the Peratic interpretation of the Red Sea. The Red Sea drowned the Egyptians, but the Egyptians were all non-knowers (
  --
  [259] I have gone into this Hippolytus text at some length because the Red Sea was of special significance to the alchemists. Sermo LXII of the Turba mentions the Tyrian dye, which is extracted from our most pure Red Sea. It is the parallel of the tinctura philosophorum, which is described as black and is extracted from the sea.474 The old treatise Rosinus ad Euthiciam says: And know that our Red Sea is more tincturing than all seas, and that the poison,475 when it is cooked and becomes foul and discoloured, penetrates all bodies.476 The tincture is the dip and the baptismal water of the alchemists, here asserted to come from the Red Sea. This idea is understandable in view of the patristic and Gnostic interpretation of the Red Sea as the blood of Christ in which we are baptized; hence the paralleling of the tincture, salt, and aqua pontica with blood.477
  [260] The Red Sea appears in a very peculiar manner in the Tractatus Aristotelis ad Alexandrum Magnum, where a recipe says:
  --
  [261] This curious text requires a little elucidation. The serpent is the prima materia, the Serpens Hermetis, which he [Hermes] sent to King Antiochus, that he might do battle with thee [Alexander] and thine army.479 The serpent is placed in the chariot of its vessel and is led hither and thither by the fourfold rotation of the natures, but it should be securely enclosed. The wheels are the wheels of the elements. The vessel or vehicle is the spherical tomb of the serpent.480 The fourfold rotation of the natures corresponds to the ancient tetrameria of the opus (its division into four parts), i.e., transformation through the four elements, from earth to fire. This symbolism describes in abbreviated form the essentials of the opus: the serpent of Hermes or the Agathodaimon, the Nous that animates the cold part of nature that is, the unconsciousis enclosed in the spherical vessel of diaphanous glass which, on the alchemical view, represents the world and the soul.481 The psychologist would see it rather as the psychic reflection of the world, namely, consciousness of the world and the psyche.482 The transformation corresponds to the psychic process of assimilation and integration by means of the transcendent function.483 This function unites the pairs of opposites, which, as alchemy shows, are arranged in a quaternio when they represent a totality. The totality appears in quaternary form only when it is not just an unconscious fact but a conscious and differentiated totality; for instance, when the horizon is thought of not simply as a circle that can be divided into any number of parts but as consisting of four clearly defined points. Accordingly, ones given personality could be represented by a continuous circle, whereas the conscious personality would be a circle divided up in a definite way, and this generally turns out to be a quaternity. The quaternity of basic functions of consciousness meets this requirement. It is therefore only to be expected that the chariot should have four wheels,484 to correspond with the four elements or natures. The chariot as a spherical vessel and as consciousness rests on the four elements or basic functions,485 just as the floating island where Apollo was born, Delos, rested on the four supports which Poseidon made for it. The wheels, naturally, are on the outside of the chariot and are its motor organs, just as the functions of consciousness facilitate the relation of the psyche to its environment. It must, however, be stressed that what we today call the schema of functions is archetypally prefigured by one of the oldest patterns of order known to man, namely the quaternity, which always represents a consciously reflected and differentiated totality. Quite apart from its almost universal incidence it also appears spontaneously in dreams as an expression of the total personality. The chariot of Aristotle can be understood in this sense as a symbol of the self.
  [262] The recipe goes on to say that this symbolic vehicle should be immersed in the sea of the unconscious for the purpose of heating and incubation,486 corresponding to the state of tapas,487 incubation by means of self-heating. By this is obviously meant a state of introversion in which the unconscious content is brooded over and digested. During this operation all relations with the outside world are broken off; the feelers of perception and intuition, discrimination and valuation are withdrawn. The four wheels are placed upon the chariot: outside everything is quiet and still, but deep inside the psyche the wheels go on turning, performing those cyclic evolutions which bring the mandala of the total personality,488 the ground-plan of the self, closer to consciousness. But so long as consciousness has not completed the process of integration it is covered by the blackest dead sea, darkened by unconsciousness and oppressed by heat, as was the hero in the belly of the whale during the night sea journey.489 Through the incubation the snake-like content is vapourized, literally sublimated, which amounts to saying that it is recognized and made an object of conscious discrimination.
  --
  [269] Psychologically the vision of Ezekiel is a symbol of the self consisting of four individual creatures and wheels, i.e., of different functions. Three of the faces are theriomorphic and only one anthropomorphic, which presumably means that only one function has reached the human level, whereas the others are still in an unconscious or animal state. The problem of three and four (trinity and quaternity) plays a great role in alchemy as the axiom of Maria497 and, like the vision of Ezekiel, is concerned with the God-image. The symbols of the self are as a rule symbols of totality, but this is only occasionally true of God-images. In the former the circle and the quaternity predominate, in the latter the circle and the trinity and this, moreover, only in the case of abstract representations, which are not the only ones to occur.
  [270] These hints may throw a little light on the strange idea of the serpent-chariot. It is a symbol of the arcane substance and the quintessence, of the aether that contains all four elements, and at the same time a God-image or, to be more accurate, an image of the anima mundi. This is indicated by the Mercurial serpent, which in its turn was interpreted by the alchemists as the spirit of life that was in the wheels (DV).498 We should also mention that according to Ezekiel 1 : 18 the inter-revolving wheels were full of eyes round about. The old illustrators therefore produced something like an astrolabe in their attempts to depict the vision. The notion of wheels is naturally connected with movement in all directions, for the eyes of the Lord run to and fro through the whole earth (Zech. 4 : 10). It is said of the horses, too, that they walk to and fro through the earth (Zech. 6 : 7). Eyes are round and in common speech are likened to cart-wheels. They also seem to be a typical symbol for what I have called the multiple luminosities of the unconscious. By this I mean the seeming possibility that complexes possess a kind of consciousness, a luminosity of their own, which, I conjecture, expresses itself in the symbol of the soul-spark, multiple eyes (polyophthalmia), and the starry heaven.499
  [271] By reason of its solar nature the eye is a symbol of consciousness, and accordingly multiple eyes would indicate a multiplicity of conscious centres which are co-ordinated into a unity like the many-faceted eye of an insect. As Ezekiels vision can be interpreted psychologically as a symbol of the self, we may also mention in this connection the Hindu definition of the selfhere hiranyagarbhaas the collective aggregate of all individual souls.500
  --
  [273] The quaternity of the self appears in Ezekiels vision as the true psychological foundation of the God-concept. God uses it as his vehicle. It is possible for the psychologist to verify the structure of this foundation, but beyond that the theologian has the last word. In order to clear up any misunderstandings, especially from the theological side, I would like to emphasize yet again that it is not the business of science to draw conclusions which go beyond the bounds of our empirical knowledge. I do not feel the slightest need to put the self in place of God, as short-sighted critics have often accused me of doing. If Indian philosophers equate the atman with the concept of God and many Westerners copy them, this is simply their subjective opinion and not science. A consensus generalis on this point would in itself be yet another fact which, for the empirical psychologist, is as well worth considering as the remarkable view of many theologians that religious statements have nothing to do with the psyche. Similarly, it is characteristic of the mystical philosophy of the alchemists that the Mercurial serpent is enthroned on the chariot. He is a living spirit who uses as his chariot the body that consists of the four elements. In this sense the chariot is the symbol of earthly life. A Georgian fairytale closes with the verses:
  I have dragged a cart up the mountain,
  --
  [275] For this, unfortunately, there are no recipes or general rules. I have tried to present the main outlines of what the psycho therapist can observe of this wearisome and all too familiar process in my study The Relations between the Ego and the Unconscious. For the layman these experiences are a terra incognita which is not made any more accessible by broad generalizations. Even the imagination of the alchemists, otherwise so fertile, fails us completely here. Only a thorough investigation of the texts could shed a little light on this question. The same task challenges our endeavours in the field of psycho therapy. Here too are thousands of images, symbols, dreams, fantasies, and visions that still await comparative research. The only thing that can be said with some certainty at present is that there is a gradual process of approximation whereby the two positions, the conscious and the unconscious, are both modified. Differences in individual cases, however, are just as great as they were among the alchemists.
  d. The Fourth of the Three
  --
  [277] The fourth function has its seat in the unconscious. In mythology the unconscious is portrayed as a great animal, for instance Leviathan, or as a whale, wolf, or dragon. We know from the myth of the sun-hero that it is so hot in the belly of the whale that his hair falls out.506 Arisleus and his companions likewise suffer from the great heat of their prison under the sea.507 The alchemists were fond of comparing their fire to the fire of hell or the flames of purgatory. Maier gives a description of Africa which is very like a description of hell: uncultivated, torrid, parched,508 sterile and empty.509 He says there are so few springs that animals of the most varied species assemble at the drinking-places and mingle with one another, whence new births and animals of a novel appearance are born, which explained the saying Always something new out of Africa. Pans dwelt there, and satyrs, dog-headed baboons, and half-men, besides innumerable species of wild animals. According to certain modern views, this could hardly be bettered as a description of the unconscious. Maier further reports that in the region of the Red Sea an animal is found with the name of Ortus (rising, origin). It had a red head with streaks of gold reaching to its neck, black eyes, a white face, white forepaws, and black hindpaws. He derived the idea of this animal from the remark of Avicenna: That thing whose head is red, its eyes black and its feet white, is the magistery.510 He was convinced that the legend of this creature referred to the phoenix, which was likewise found in that region. While he was making inquiries about the phoenix he heard a rumour that not far off a prophetess, known as the Erythraean Sibyl, dwelt in a cave. This was the sibyl who was alleged to have foretold the coming of Christ. Maier is probably referring here not to the eighth book of the Sibylline Oracles, verse 217, at which point thirty-four verses begin with the following letters: IHOY XPEITO EOY YIO THP TAYPO,511 but to the report of St. Augustine in Decivitate dei,512 which was well known in the Middle Ages. He also cites the passage about the sibyl in the Constantini Oratio of Eusebius and emphasizes that the sibylline prophecy referred to the coming of Christ in the flesh.512a
  [278] We have seen earlier that the Erythraean Sea is a mysterious place, but here we meet with some noteworthy details. To begin with, our author reaches this sea just when he has completed the journey through the three continents and is about to enter the critical fourth region. We know from the Axiom of Maria and from Faust the crucial importance of that seemingly innocent question at the beginning of the Timaeus:
  --
  [281] The innumerable species of animals begin to show up already by the Red Sea, headed by the fabulous four-footed Ortus, which combines in itself the four alchemical colours, black, white, red, and yellow517 (the gold streaks on head and neck). Maier does not hesitate to identify the Ortus with the phoenix, the other legendary inhabitant of Arabia Felix,518 less perhaps on account of its appearance than on account of its name; for the phoenix, too, after consuming itself in the land of Egypt, each time rose renewed, like the reborn sun in Heliopolis.
  [282] The Ortus is the alchemical animal which represents the living quaternity in its first synthesis. In order to become the ever-living bird of the spirit it needs the transforming fire, which is found in Africa, that is, in the encounter with and investigation of the fourth function and the animal soul represented by the Ortus. By interpreting it as the phoenix, Maier gave it a far-reaching change of meaning, as we shall see. For besides his animal soul he also discovered in its vicinity a kind of feminine soul, a virgin, to whom he at first appeared like an importunate guest.519 This was the sibyl who foretold the coming of Christ. Thus, by the Red Sea, he met the animal soul in the form of a monstrous quaternity, symbolizing, so to speak, the prima materia of the self and, as the phoenix, rebirth. The mystery alluded to here is not only the encounter with the animal soul but, at the same time and in the same place, the meeting with the anima, a feminine psychopomp who showed him the way to Mercurius and also how to find the phoenix.520
  [283] It is worth noting that the animal is the symbolic carrier of the self. This hint in Maier is borne out by modern individuals who have no notion of alchemy.521 It expresses the fact that the structure of wholeness was always present but was buried in profound unconsciousness, where it can always be found again if one is willing to risk ones skin to attain the greatest possible range of consciousness through the greatest possible self-knowledgea harsh and bitter drink usually reserved for hell. The throne of God seems to be no unworthy reward for such trials. For self-knowledgein the total meaning of the wordis not a one-sided intellectual pastime but a journey through the four continents, where one is exposed to all the dangers of land, sea, air, and fire. Any total act of recognition worthy of the name embraces the fouror 360!aspects of existence. Nothing may be disregarded. When Ignatius Loyola recommended imagination through the five senses522 to the meditant, and told him to imitate Christ by use of his senses,523 what he had in mind was the fullest possible realization of the object of contemplation. Quite apart from the moral or other effects of this kind of meditation, its chief effect is the training of consciousness, of the capacity for concentration, and of attention and clarity of thought. The corresponding forms of Yoga have similar effects. But in contrast to these traditional modes of realization, where the meditant projects himself into some prescribed form, the self-knowledge alluded to by Maier is a projection into the empirical self as it actually is. It is not the self we like to imagine ourselves to be after carefully removing all the blemishes, but the empirical ego just as it is, with everything that it does and everything that happens to it. Everybody would like to be quit of this odious adjunct, which is precisely why in the East the ego is explained as illusion and why in the West it is offered up in sacrifice to the Christ figure.
  [284] By contrast, the aim of the mystical peregrination is to understand all parts of the world, to achieve the greatest possible extension of consciousness, as though its guiding principle were the Carpocratic524 idea that one is delivered from no sin which one has not committed. Not a turning away from its empirical so-ness, but the fullest possible experience of the ego as reflected in the ten thousand things that is the goal of the peregrination.525 This follows logically from the psychological recognition that God cannot be experienced at all unless this futile and ridiculous ego offers a modest vessel in which to catch the effluence of the Most High and name it with his name. The significance of the vas-symbol in alchemy shows how concerned the artifex was to have the right vessel for the right content: One is the lapis, one the medicament, one the vessel, one the procedure, and one the disposition. The aqua nostra, the transformative substance, is even its own vessel.526 From this it is but a step to the paradoxical statement of Angelus Silesius:
  God is my centre when I close him in,
  --
  [285] Maiers Erythraean quadruped, the Ortus, corresponds to the four-wheeled chariot of Pseudo-Aristotle. The tetramorph, too, is a product of early medieval iconography,528 combining the four winged creatures of Ezekiels vision into a four-footed monster. The interpretation of the Ortus as the phoenix connects it with Christ, whose coming was prophesied by the Sibyl; for the phoenix is a well-known allegory of the resurrection of Christ and of the dead in general.529 It is the symbol of transformation par excellence. In view of this well-known interpretation of the phoenix and of the Erythraean oracle, it is amazing that any author at the beginning of the seventeenth century should dare to ask the sibyl, not to show him the way to Christ, but to tell him where he could find Mercurius! This passage offers another striking proof of the parallelism between Mercurius and Christ. Nor does the phoenix appear here as a Christ allegory but as the bearer and birthplace of the universal medicine, the remedy against wrath and pain. As the sibyl once foretold the coming of the Lord, so now she is to point the way to Mercurius. Christ is the Anthropos, the Primordial Man; Mercurius has the same meaning, and the Primordial Man stands for the round, original wholeness, long ago made captive by the powers of this world. In Christs case the victory and liberation of the Primordial Man were said to be complete, so that the labours of the alchemists would seem to be superfluous. We can only assume that the alchemists were of a different opinion, and that they sought their remedy against wrath and pain in order to complete what they considered to be Christs unfinished work of redemption.
  [286] It is characteristic of Maiers views that the idea of most importance is not Mercurius, who elsewhere appears strongly personified, but a substance brought by the phoenix, the bird of the spirit. It is this inorganic substance, and not a living being, which is used as a symbol of wholeness, or as a means towards wholeness, a desideratum apparently not fulfilled by the Christ-symbol.530 Involuntarily one asks oneself whether the intense personalization of the divine figures, as is customary in Christianity and quite particularly in Protestantism,531 is not in the end compensated, and to some extent mitigated, by a more objective point of view emanating from the unconscious.
  --
  [288] The experience of the fourth quarter, the region of fire (i.e., the inferior function), is described by Maier as an ascent and descent through the seven planetary spheres. Even if the peregrination up to this point was not an allegory of the opus alchymicum, from now on it certainly is. The opus is atransitus, a
   in the Gnostic sense, a transcension and transformation whose subject and object is the elusive Mercurius. I will not discuss the nature of the transitus here in any great detail, as this would be the proper concern of an account of the opus itself. One aspect of the transitus, however, is the ascent and descent through the planetary spheres, and to this we must devote a few words. As the Tabula smaragdina shows, the purpose of the ascent and descent is to unite the powers of Above and Below. A feature worthy of special notice is that in the opus there is an ascent followed by a descent, whereas the probable Gnostic-Christian prototype depicts first the descent and then the ascent. There are numerous evidences of this in the literature and I do not need to cite them here. I will quote only the words of one of the great Greek Fathers, St. Basil, who says in his explanation of Psalm 17 : 10534 (And he bowed the heavens and came down, and a black cloud was under his feet): David says here: God came down from heaven to help me and to chastise his enemies. But he clearly prophesies the incarnation [
  --
  [289] In contrast to this, in alchemy the ascent comes first and then the descent. I would mention the ascent and descent of the soul in the Rosarium illustrations539 and above all the exordium in the Tabula smaragdina, whose authority held sway throughout the Middle Ages:
  IV. Its father is the sun, its mother the moon; the wind hath carried it in his belly; its nurse is the earth.
  --
  [294] As if in contradiction to the Tabula smaragdina, whose authority he follows here, Dorn writes in his Philosophia speculativa: No one ascends into the heaven which ye seek, unless he who descends from the heaven which ye do not seek, enlighten him.553 Dorn was perhaps the first alchemist to find certain statements of his art problematical,554 and it was for this reason that he provided his foetus spagyricus, who behaves in an all too Basilidian manner, with a Christian alibi. At the same time he was conscious that the artifex was indissolubly one with the opus.555 His speculations are not to be taken lightly as they are occasionally of the greatest psychological interest, e.g.: The descent to the four and the ascent to the monad are simultaneous.556 The four are the four elements and the monad is the original unity which reappears in the denarius (the number 10), the goal of the opus; it is the unity of the personality projected into the unity of the stone. The descent is analytic, a separation into the four components of wholeness; the ascent synthetic, a putting together of the denarius. This speculation accords with the psychological fact that the confrontation of conscious and unconscious produces a dissolution of the personality and at the same time regroups it into a whole. This can be seen very clearly in moments of psychic crisis, for it is just in these moments that the symbol of unity, for instance the mandala, occurs in a dream. Where danger is, there / Arises salvation also, says Hlderlin.
  [295] While the older authors keep strictly to the Tabula smaragdina,557 the more modern ones, under the leadership of Dorn, tend to present the process the other way round. For instance, Mylius says that the earth cannot ascend unless heaven comes down first. And even then the earth can be sublimated to heaven only if it is dissolved in its own spirit558 and becomes one substance therewith.559 The Paracelsist Penotus is even more emphatic. Speaking of Mercurius, he says:
  --
  [297] Returning now to Michael Maiers journey to the seven mouths of the Nile, which signify the seven planets, we bring to this theme a deepened understanding of what the alchemists meant by ascent and descent. It was the freeing of the soul from the shackles of darkness, or unconsciousness; its ascent to heaven, the widening of consciousness; and finally its return to earth, to hard reality, in the form of the tincture or healing drink, endowed with the powers of the Above. What this means psychologically could be seen very clearly from the Hypnerotomachia565 were its meaning not overlaid by a mass of ornate detail. It should therefore be pointed out that the whole first part of the book is a description of the dreamers ascent to a world of gods and heroes, of his initiation into a Venus mystery, followed by the illumination and semi-apotheosis of Poliphilo and his Polia. In the second, smaller part this leads to disenchantment and the cooling off of the lovers, culminating in the knowledge that it was all only a dream. It is a descent to earth, to the reality of daily life, and it is not altogether clear whether the hero managed to preserve in secret the nature of the heavenly centre which he acquired by the ascent.566 One rather doubts it. Nevertheless, his exciting adventure has left us a psychological document which is a perfect example of the course and the symbolism of the individuation process. The spirit, if not the language, of alchemy breathes through it and sheds light even on the darkest enigmas and riddles of the Masters.567
  [298] Maiers journey through the planetary houses begins with Saturn, who is the coldest, heaviest, and most distant of the planets, the maleficus and abode of evil, the mysterious and sinister Senex (Old Man), and from there he ascends to the region of the sun, to look for the Boy Mercurius, the longed-for and long-sought goal of the adept. It is an ascent ever nearer to the sun, from darkness and cold to light and warmth, from old age to youth, from death to rebirth. But he has to go back along the way he came, for Mercurius is not to be found in the region of the sun but at the point from which he originally started. This sounds very psychological, and in fact life never goes forward except at the place where it has come to a standstill.568 The sought-for Mercurius is the spiritus vegetativus, a living spirit, whose nature it is to run through all the houses of the planets, i.e., the entire Zodiac. We could just as well say through the entire horoscope, or, since the horoscope is the chronometric equivalent of individual character, through all the characterological components of the personality. Individual character is, on the old view, the curse or blessing which the gods bestowed on the child at its birth in the form of favourable or unfavourable astrological aspects. The horoscope is like the chirographum, the handwriting of the ordinances against us . . . which Christ blotted out; and he took it out of the way, nailing it to his cross. And after having disarmed the principalities and powers he made a show of them openly, and triumphed over them.569
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  [304] In alchemy the fire purifies, but it also melts the opposites into a unity. He who ascends unites the powers of Above and Below and shows his full power when he returns again to earth.580 By this is to be understood the production on the one hand of the panacea or Medicina Catholica, and on the other, of a living being with a human form, the filius philosophorum, who is often depicted as a youth or hermaphrodite or child. He is a parallel of the Gnostic Anthropos, but he also appears as an Anthroparion, a kind of goblin, a familiar who stands by the adept in his work and helps the physician to heal.581 This being ascends and descends and unites Below with Above, gaining a new power which carries its effect over into everyday life. His mistress gives Hermas this advice: Therefore do not cease to speak to the ears of the saints582in other words, work among your fellow men by spreading the news of the Risen.
  [305] Just as Maier on his return met Mercurius, so Hermas in his next vision met the Poimen, the shepherd, a white fleece round his shoulders, a knapsack on his back, and a staff in his hand. Hermas recognized that it was he to whom I was handed over,583 namely the shepherd of the lamb, which was himself. In iconography the good shepherd has the closest connections with Hermes Kriophoros (the lamb-bearer); thus even in antiquity these two saviour figures coalesced. Whereas Hermas is handed over to his shepherd, Hermes hands over his art and wisdom to his pupil Maier and thus equips him to do something himself and to work with the aid of the magic caduceus. This, for a physician who was an alchemist, took the place of the staff of Asklepios, which had only one snake. The sacred snake of the Asklepieion signified: The god heals; but the caduceus, or Mercurius in the form of the coniunctio in the retort, means: In the hands of the physician lie the magic remedies granted by God.584
  [306] The numerous analogies between two texts so far apart in time enable us to take a psychological view of the transformations they describe. The sequence of colours coincides by and large with the sequence of the planets. Grey and black correspond to Saturn585 and the evil world; they symbolize the beginning in darkness, in the melancholy, fear, wickedness, and wretchedness of ordinary human life. It is Maier from whom the saying comes about the noble substance which moves from lord to lord, in the beginning whereof is wretchedness with vinegar.586 By lord he means the archon and ruler of the planetary house. He adds: And so it will fare with me. The darkness and blackness can be interpreted psychologically as mans confusion and lostness; that state which nowadays results in an anamnesis, a thorough examination of all those contents which are the cause of the problematical situation, or at any rate its expression. This examination, as we know, includes the irrational contents that originate in the unconscious and express themselves in fantasies and dreams. The analysis and interpretation of dreams confront the conscious standpoint with the statements of the unconscious, thus widening its narrow horizon. This loosening up of cramped and rigid attitudes corresponds to the solution and separation of the elements by the aqua permanens, which was already present in the body and is lured out by the art. The water is a soul or spirit, that is, a psychic substance, which now in its turn is applied to the initial material. This corresponds to using the dreams meaning to clarify existing problems. Solutio is defined in this sense by Dorn.587
  [307] The situation is now gradually illuminated as is a dark night by the rising moon. The illumination comes to a certain extent from the unconscious, since it is mainly dreams that put us on the track of enlightenment. This dawning light corresponds to the albedo, the moonlight which in the opinion of some alchemists heralds the rising sun. The growing redness (rubedo) which now follows denotes an increase of warmth and light coming from the sun, consciousness. This corresponds to the increasing participation of consciousness, which now begins to react emotionally to the contents produced by the unconscious. At first the process of integration is a fiery conflict, but gradually it leads over to the melting or synthesis of the opposites. The alchemists termed this the rubedo, in which the marriage of the red man and the white woman, Sol and Luna, is consummated. Although the opposites flee from one another they nevertheless strive for balance, since a state of conflict is too inimical to life to be endured indefinitely. They do this by wearing each other out: the one eats the other, like the two dragons or the other ravenous beasts of alchemical symbolism.
  [308] Astrologically, as we have said, this process corresponds to an ascent through the planets from the dark, cold, distant Saturn to the sun. To the alchemists the connection between individual temperament and the positions of the planets was self-evident, for these elementary astrological considerations were the common property of any educated person in the Middle Ages as well as in antiquity. The ascent through the planetary spheres therefore meant something like a shedding of the characterological qualities indicated by the horoscope, a retrogressive liberation from the character imprinted by the archons. The conscious or unconscious model for such an ascent was the Gnostic redeemer, who either deceives the archons by guile or breaks their power by force. A similar motif is the release from the bill of debt to fate. The men of late antiquity in particular felt their psychic situation to be fatally dependent on the compulsion of the stars, Heimarmene, a feeling which may be compared with that inspired by the modern theory of heredity, or rather by the pessimistic use of it. A similar demoralization sets in in many neuroses when the patient takes the psychic factors producing the symptoms as though they were unalterable facts which it is useless to resist. The journey through the planetary houses, like the crossing of the great halls in the Egyptian underworld, therefore signifies the overcoming of a psychic obstacle, or of an autonomous complex, suitably represented by a planetary god or demon. Anyone who has passed through all the spheres is free from compulsion; he has won the crown of victory and become like a god.
  [309] In our psychological language today we express ourselves more modestly: the journey through the planetary houses boils down to becoming conscious of the good and the bad qualities in our character, and the apotheosis means no more than maximum consciousness, which amounts to maximal freedom of the will. This goal cannot be better represented than by the alchemical symbol of the
   (position of the sun at noon) in Zosimos.588 But at the zenith the descent begins. The mystic traveller goes back to the Nile mouth from which he started. He repeats, as it were, the descent of the soul which had led in the first place to the imprinting of the chirographum. He retraces his steps through the planetary houses until he comes back to the dark Saturn. This means that the soul, which was imprinted with a horoscopic character at the time of its descent into birth, conscious now of its godlikeness, beards the archons in their lairs and carries the light undisguised down into the darkness of the world.
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  [313] Maiers silence is eloquent, as we soon find when we try to see the psychological equivalent of the descent and of the discovery of Mercurius. The maximal degree of consciousness confronts the ego with its shadow, and individual psychic life with a collective psyche. These psychological terms sound light enough but they weigh heavy, for they denote an almost unendurable conflict, a psychic strait whose terrors only he knows who has passed through it. What one then discovers about oneself and about man and the world is of such a nature that one would rather not speak of it; and besides, it is so difficult to put into words that ones courage fails at the bare attempt. So it need not be at all a frivolous evasion if Maier merely hints at his conversations with Mercurius. In the encounter with life and the world there are experiences that are capable of moving us to long and thorough reflection, from which, in time, insights and convictions grow upa process depicted by the alchemists as the philosophical tree. The unfolding of these experiences is regulated, as it were, by two archetypes: the anima, who expresses life, and the Wise Old Man, who personifies meaning.591 Our author was led in the first place by the anima-sibyl to undertake the journey through the planetary houses as the precondition of all that was to follow. It is therefore only logical that, towards the end of the descent, he should meet Thrice-Greatest Hermes, the fount of all wisdom. This aptly describes the character of that spirit or thinking which you do not, like an intellectual operation, perform yourself, as the little god of this world, but which happens to you as though it came from another, and greater, perhaps the great spirit of the world, not inappositely named Trismegistus. The long reflection, the immensa meditatio of the alchemists is defined as an internal colloquy with another, who is invisible.592
  [314] Possibly Maier would have revealed to us something more if Mercurius had not been in such a hurry to take upon himself the role of arbiter between the owl and the birds who were fighting it.593 This is an allusion to a work of Maiers entitled Jocus severus (Frankfurt a. M., 1617), where he defends the wisdom of alchemy against its detractors, a theme that also plays an important part in his Symbola aureae mensae in the form of argument and counterargument. One is therefore justified in assuming that Maier got into increasing conflict with himself and his environment the more he buried himself in the secret speculations of Hermetic philosophy. Indeed nothing else could have been expected, for the world of Hermetic images gravitates round the unconscious, and the unconscious compensation is always aimed at the conscious positions which are the most strongly defended because they are the most questionable, though its apparently hostile aspect merely reflects the surly face which the ego turns towards it. In reality the unconscious compensation is not intended as a hostile act but as a necessary and helpful attempt to restore the balance. For Maier it meant an inner and outer conflict which was not abolished, but only embittered, by the firmness of his convictions. For every one-sided conviction is accompanied by the voice of doubt, and certainties that are mere beliefs turn into uncertainties which may correspond better with the truth. The truth of the sic et non (yes and no), almost, but not quite, recognized by Abelard, is a difficult thing for the intellect to bear; so it is no wonder that Maier got stuck in the conflict and had to postpone his discovery of the phoenix until doomsday. Fortunately he was honest enough not to assert that he had ever made the lapis or the philosophical gold, and for this reason he never spread a veil of deception over his work. Thanks to his scrupulousness his late successors are at least able to guess how far he had progressed in the art, and where his labours came to a standstill. He never succeeded, as we can now see, in reaching the point where conflict and argument become logically superfluous, where yes and no are two aspects of the same thing. Thou wilt never make the One which thou seekest, says the master, except first there be made one thing of thyself.594
  g. The Regeneration in Sea-water
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  [316] The aqua pontica (or aqua permanens) behaves very much like the baptismal water of the Church. Its chief function is ablution, the cleansing of the sinner, and in alchemy this is the lato, the impure body;595 hence the oft-repeated saying attri buted to Elbo Interfector:596 Whiten the lato597 and rend the books, lest your hearts be rent asunder.598 In the Rosarium the ablution599 of the lato occurs in variant form: it is cleansed not by water but by Azoth and fire,600 that is, by a kind of baptism in fire, which is often used as a synonym for water.601 The equivalent of this in the Catholic rite is the plunging of a burning candle into the font, in accordance with Matthew 3 : 11: He shall baptize you with the Holy Ghost, and with fire.602 The alchemists did not hesitate to call the transformative process a baptism. Thus the Consilium coniugii says: And if we are baptized in the fountain of gold and silver, and the spirit of our body ascends into heaven with the father and the son, and descends again, then our souls shall revive and my animal body will remain white, that is, [the body] of the moon.603 The subject of this sentence is Sol and Luna. The Aurora consurgens I distinguishes three kinds of baptism, in water, in blood, and in fire,604 the Christian ideas being here transferred directly to the chemical procedure. The same is true of the idea that baptism is a submersion in death, following Colossians 2 : 12: (Ye are) buried with him in baptism, wherein also ye are risen with him. In his Table of Symbols, Penotus605 correlates the moon, the spirits and ghosts of the dead [Manes et Lemures], and gods of the underworld with the mystery of baptism, and the corresponding stage in the opus is the solutio, which signifies the total dissolution of the imperfect body in the aqua divina, its submersion, mortification,606 and burial. The putrefaction takes place in the grave, and the foul smell that accompanies it is the stench of the graves.607 The motif of imprisonment in the underworld is found in Greek alchemy, in the treatise of Komarios: Lock them [the substances] in Hades.608 The rebirth from the floods (
  ) of Hades and from the grave recurs in Cyril of Jerusalem: That saving flood is both your sepulchre and your mother,609 and in St. Augustine: The water leads him down, as if dying, into the grave; the Holy Spirit brings him up, as if rising again, into heaven.610
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  ] the sea-water and quenches fire. As this miraculous water occurs even in the oldest texts, it must be of pagan rather than of Christian origin. The oldest Chinese treatise known to us (A.D. 142) likewise contains this idea of the divine water: it is the flowing pearl (quicksilver), and the divine chi, meaning air, spirit, ethereal essence. The various essences are likened to spring showers in abundance,612 and this recalls the blessed water in the treatise of Komarios, which brings the spring.613 The age-old use of water at sacrifices and the great role it played in Egypt, where Western alchemy originated, may well have foreshadowed the water symbolism of later times. Folk ideas and superstitions such as we find in the Magic Papyri may have made their contri bution, too; the following words might just as well have been taken from an alchemical treatise: I am the plant named Bas, I am a spout of blood . . ., the outgrowth of the abyss.614 . . . I am the sacred bird Phoenix.615 . . . I am Helios. . . . I am Aphrodite. . . . I am Kronos, who has showed forth the light. . . . I am Osiris, named water, I am Isis, named dew, I am Esenephys, named spring.616 The personified
   might well have spoken like that.
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  [319] As the alchemists strove to produce an incorruptible glorified body, they would, if they were successful, attain that state in the albedo, where the body became spotless and no longer subject to decay. The white substance of the ash618 was therefore described as the diadem of the heart, and its synonym, the white foliated earth (terra alba foliata), as the crown of victory.619 The ash is identical with the pure water which is cleansed from the darkness of the soul, and of the black matter, for the wickedness (malitia) of base earthiness has been separated from it.620 This terrestreitas mala is the terra damnata (accursed earth) mentioned by other authors; it is what Goe the calls the trace of earth painful to bear, the moral turpitude that cannot be washed off. In Senior the ash is synonymous with vitrum (glass), which, on account of its incorruptibility and transparency, seemed to resemble the glorified body. Glass in its turn was associated with salt, for salt was praised as that virgin and pure earth, and the finest crystalline glass is composed mainly of sal Sodae (soda salts), with sand added as a binding agent. Thus the raw material of glass-making (technically known as the batch) is formed from two incorruptible substances.621 Furthermore, glass is made in the fire, the pure element. In the sharp or burning taste of salt the alchemists detected the fire dwelling within it, whose preservative property it in fact shares. Alexander of Macedon is cited as saying: Know that the salt is fire and dryness.622 Or, the salts are of fiery nature.623 Salt has an affinity with sulphur, whose nature is essentially fiery.624 Glauber maintains that fire and salt are in their essential nature one thing and are therefore held in high esteem by all sensible Christians, but the ignorant know no more of these things than a cow, a pig, or a brute, which live without understanding. He also says the Abyssinians baptized with water and fire. Without fire and salt the hea then would not have been able to offer sacrifice, and the evangelist Mark had said that every one shall be salted with fire, and every sacrifice shall be salted with salt.625
  h. The Interpretation and Meaning of Salt
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  [321] Some light is thrown on the numerous overlapping significations of salt, and the obscurity begins to clear up, when we are informed, further, that one of its principal meanings is soul. As the white substance it is the white woman, and the salt of our magnesia629 is a spark of the anima mundi.630 For Glauber the salt is feminine and corresponds to Eve.631 The Gloria mundi says: The salt of the earth is the soul.632 This pregnant sentence contains within it the whole ambiguity of alchemy. On the one hand the soul is the aqua permanens, which dissolves and coagulates, the arcane substance which is at once the transformer and the transformed, the nature which conquers nature. On the other hand it is the human soul imprisoned in the body as the anima mundi is in matter, and this soul undergoes the same transformations by death and purification, and finally by glorification, as the lapis. It is the tincture which coagulates all substances, indeed it even fixes (figit) itself; it comes from the centre of the earth and is the destroyed earth, nor is there anything on the earth like to the tincture.633 The soul is therefore not an earthly but a transcendental thing, regardless of the fact that the alchemists expected it to appear in a retort. This contradiction presented no difficulties to the medieval mind. There was a good reason for this: the philosophers were so fascinated by their own psychisms that, in their navet, they faithfully reproduced the inner psychic situation externally. Although the unconscious, personified by the anima, is in itself transcendental, it can appear in the sphere of consciousness, that is, in this world, in the form of an influence on conscious processes.
  [322] Just as the world-soul pervades all things, so does salt. It is ubiquitous and thus fulfils the main requirement of an arcane substance, that it can be found everywhere. No doubt the reader will be as conscious as I am of how uncommonly difficult it is to give an account of salt and its ubiquitous connections. It represents the feminine principle of Eros, which brings everything into relationship, in an almost perfect way. In this respect it is surpassed only by Mercurius, and the notion that salt comes from Mercurius is therefore quite understandable. For salt, as the soul or spark of the anima mundi, is in very truth the daughter of the spiritus vegetativus of creation. Salt is far more indefinite and more universal than sulphur, whose essence is fairly well defined by its fiery nature.
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  [324] The Christ parallel runs through the late alchemical speculations that set in after Boehme, and it was made possible by the sal: sapientia equation. Already in antiquity salt denoted wit, good sense, good taste, etc., as well as spirit. Cicero, for instance, remarks: In wit [sale] and humour Caesar . . . surpassed them all.640 But it was the Vulgate that had the most decisive influence on the formation of alchemical concepts. In the Old Testament, even the salt of the covenant641 has a moral meaning. In the New Testament, the famous words Ye are the salt of the earth (Matthew 5 : 13) show that the disciples were regarded as personifications of higher insight and divine wisdom, just as, in their role of
   (proclaimers of the message), they functioned as angels (
  --
  [328] This strangely beautiful passage contains pretty well everything that the alchemists endeavoured to say about salt: it is the spirit, the turning of the body into light (albedo), the spark of the anima mundi, imprisoned in the dark depths of the sea and begotten there by the light from above and the reproductive power of the feminine. It should be noted that the alchemists could have known nothing of Hippolytus, as his Philosophumena, long believed lost, was rediscovered only in the middle of the nineteenth century in a monastery on Mount Athos. Anyone familiar with the spirit of alchemy and the views of the Gnostics in Hippolytus will be struck again and again by their inner affinity.
  [329] The clue to this passage from the Elenchos, and to other similar ones, is to be found in the phenomenology of the self.650 Salt is not a very common dream-symbol, but it does appear in the cubic form of a crystal,651 which in many patients drawings represents the centre and hence the self; similarly, the quaternary structure of most mandalas reminds one of the sign for salt
  --
  [335] This interpretation of salt and its qualities prompts us to ask, as in all cases where alchemical statements are involved, whether the alchemists themselves had such thoughts. We know from the literature that they were thoroughly aware of the moral meaning of the amaritudo, and by sapientia they did not mean anything essentially different from what we understand by this word. But how the wisdom comes from the bitterness, and how the bitterness can be the source of the colours, on these points they leave us in the dark. Nor have we any reason to believe that these connections were so self-evident to them that they regarded any explanation as superfluous. If that were so, someone would have been sure to blurt it out. It is much more probable that they simply said these things without any conscious act of cognition. Moreover, the sum of all these statements is seldom or never found consistently formulated in any one author; rather one author mentions one thing and another another, and it is only by viewing them all together, as we have tried to do here, that we get the whole picture.661 The alchemists themselves suggest this method, and I must admit that it was their advice which first put me on the track of a psychological interpretation. The Rosarium says one should read from page to page, and other sayings are He should possess many books and One book opens another. Yet the complete lack, until the nineteenth century, of any psychological viewpoint (which even today meets with the grossest misunderstandings) makes it very unlikely that anything resembling a psychological interpretation penetrated into the consciousness of the alchemists. Their moral concepts moved entirely on the plane of synonym and analogy, in a word, of correspondence. Most of their statements spring not from a conscious but from an unconscious act of thinking, as do dreams, sudden ideas, and fantasies, where again we only find out the meaning afterwards by careful comparison and analysis.
  [336] But the greatest of all riddles, of course, is the ever-recurring question of what the alchemists really meant by their substances. What, for instance, is the meaning of a sal spirituale? The only possible answer seems to be this: chemical matter was so completely unknown to them that it instantly became a carrier for projections. Its darkness was so loaded with unconscious contents that a state of participation mystique,662 or unconscious identity, arose between them and the chemical substance, which caused this substance to behave, at any rate in part, like an unconscious content. Of this relationship the alchemists had a dim presentimentenough, anyway, to enable them to make statements which can only be understood as psychological.
  [337] Khunrath says: And the Light was made Salt, a body of salt, the salt of wisdom.663 The same author remarks that the point in the midst of the salt corresponds to the Tartarus of the greater world, which is hell.664 This coincides with the conception of the fire hidden in the salt. Salt must have the paradoxical double nature of the arcane substance. Thus the Gloria mundi says that in the salt are two salts, namely sulphur and the radical moisture, the two most potent opposites imaginable, for which reason it was also called the Rebis.665 Vigenerus asserts that salt consists of two substances, since all salts partake of sulphur and quicksilver.666 These correspond to Khunraths king and queen, the two waters, red and white.667 During the work the salt assumes the appearance of blood.668 It is certain, says Dorn, that a salt, the natural balsam of the body, is begotten from human blood. It has within it both corruption and preservation against corruption, for in the natural order there is nothing that does not contain as much evil as good.669 Dorn was a physician, and his remark is characteristic of the empirical standpoint of the alchemists.
  [338] The dark nature of salt accounts for its blackness and foetid smell.670 At the dissolution of living bodies it is the last residue of corruption, but it is the prime agent in generation.671 Mylius expressly identifies salt with the uroboros-dragon.672 We have already mentioned its identification with the sea of Typhon; hence one could easily identify it with the sea-monster Leviathan.673 At all events there is an amusing relationship between salt and the Leviathan in Abraham Eleazar, who says with reference to Job 40 : 15:674 For Behemoth is a wild ox, whom the Most High has salted up with Leviathan and preserved for the world to come,675 evidently as food for the inhabitants of paradise,676 or whatever the world to come may mean.
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  [344] The good tidings announced by alchemy are that, as once a fountain sprang up in Judaea, so now there is a secret Judaea the way to which is not easily found, and a hidden spring whose waters seem so worthless685 and so bitter that they are deemed of no use at all. We know from numerous hints686 that mans inner life is the secret place where the aqua solvens et coagulans, the medicina catholica or panacea, the spark of the light of nature,687 are to be found. Our text shows us how much the alchemists put their art on the level of divine revelation and regarded it as at least an essential complement to the work of redemption. True, only a few of them were the elect who formed the golden chain linking earth to heaven, but still they were the fathers of natural science today. They were the unwitting instigators of the schism between faith and knowledge, and it was they who made the world conscious that the revelation was neither complete nor final. Since these things are so, says an ecclesiastic of the seventeenth century, it will suffice, after the light of faith, for human ingenuity to recognize, as it were, the refracted rays of the Divine majesty in the world and in created things.688 The refracted rays correspond to the certain luminosity which the alchemists said was inherent in the natural world.
  [345] Revelation conveys general truths which often do not illuminate the individuals actual situation in the slightest, nor was it traditional revelation that gave us the microscope and the machine. And since human life is not enacted exclusively, or even to a noticeable degree, on the plane of the higher verities, the source of knowledge unlocked by the old alchemists and physicians has done humanity a great and welcome serviceso great that for many people the light of revelation has been extinguished altogether. Within the confines of civilization mans wilful rationality apparently suffices. Outside of this shines, or should shine, the light of faith. But where the darkness comprehendeth it not (this being the prerogative of darkness!) those labouring in the darkness must try to accomplish an opus that will cause the fishes eyes to shine in the depths of the sea, or to catch the refracted rays of the divine majesty even though this produces a light which the darkness, as usual, does not comprehend. But when there is a light in the darkness which comprehends the darkness, darkness no longer prevails. The longing of the darkness for light is fulfilled only when the light can no longer be rationally explained by the darkness. For the darkness has its own peculiar intellect and its own logic, which should be taken very seriously. Only the light which the darkness comprehendeth not can illuminate the darkness. Everything that the darkness thinks, grasps, and comprehends by itself is dark; therefore it is illuminated only by what, to it, is unexpected, unwanted, and incomprehensible. The psycho therapeutic method of active imagination offers excellent examples of this; sometimes a numinous dream or some external event will have the same effect.
  [346] alchemy announced a source of knowledge, parallel if not equivalent to revelation, which yields a bitter water by no means acceptable to our human judgment. It is harsh and bitter or like vinegar,689 for it is a bitter thing to accept the darkness and blackness of the umbra solis and to pass through this valley of the shadow. It is bitter indeed to discover behind ones lofty ideals narrow, fanatical convictions, all the more cherished for that, and behind ones heroic pretensions nothing but crude egotism, infantile greed, and complacency. This painful corrective is an unavoidable stage in every psycho therapeutic process. As the alchemists said, it begins with the nigredo, or generates it as the indispensable prerequisite for synthesis, for unless the opposites are constellated and brought to consciousness they can never be united. Freud halted the process at the reduction to the inferior half of the personality and tended to overlook the daemonic dangerousness of the dark side, which by no means consists only of relatively harmless infantilisms. Man is neither so reasonable nor so good that he can cope eo ipso with evil. The darkness can quite well engulf him, especially when he finds himself with those of like mind. Mass-mindedness increases unconsciousness and then the evil swells like an avalanche, as contemporary events have shown. Even so, society can also work for good; it is even necessary because of the moral weakness of most human beings, who, to maintain themselves at all, must have some external good to cling on to. The great religions are psycho therapeutic systems that give a foothold to all those who cannot stand by themselves, and they are in the overwhelming majority.
  [347] In spite of their undoubtedly heretical methods the alchemists showed by their positive attitude to the Church that they were cleverer than certain modern apostles of enlightenment. Alsovery much in contrast to the rationalistic tendencies of todaythey displayed, despite its tortuousness, a remarkable understanding of the imagery upon which the Christian cosmos is built. This world of images, in its historical form, is irretrievably lost to modern man; its loss has spiritually impoverished the masses and compelled them to find pitiful substitutes, as poisonous as they are worthless. No one can be held responsible for this development. It is due rather to the restless tempo of spiritual growth and change, whose motive forces go far beyond the horizon of the individual. He can only hope to keep pace with it and try to understand it so far that he is not blindly swallowed up by it. For that is the alarming thing about mass movements, even if they are good, that they demand and must demand blind faith. The Church can never explain the truth of her images because she acknowledges no point of view but her own. She moves solely within the framework of her images, and her arguments must always beg the question. The flock of harmless sheep was ever the symbolic prototype of the credulous crowd, though the Church is quick to recognize the wolves in sheeps clothing who lead the faith of the multitude astray in order to destroy them. The tragedy is that the blind trust which leads to perdition is practised just as much inside the Church and is praised as the highest virtue. Yet our Lord says: Be ye therefore wise as serpents,690 and the Bible itself stresses the cleverness and cunning of the serpent. But where are these necessary if not altogether praiseworthy qualities developed and given their due? The serpent has become a by-word for everything morally abhorrent, and yet anyone who is not as smart as a snake is liable to land himself in trouble through blind faith.
  [348] The alchemists knew about the snake and the cold half of nature,691 and they said enough to make it clear to their successors that they endeavoured by their art to lead that serpentine Nous of the darkness, the serpens mercurialis, through the stages of transformation to the goal of perfection (telesmus).692 The more or less symbolical or projected integration of the unconscious that went hand in hand with this evidently had so many favourable effects that the alchemists felt encouraged to express a tempered optimism.

3.05 - The Conjunction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  In the fertile imagination of the alchemists, the hierosgamos of Sol
  and Luna continues right down to the animal kingdom, as is shown by the
  --
  cosmic idea, and this amply explains the alchemists use of superlatives.
  [459]
  --
  when the dream material comes to be analysed. Many alchemists compute
  the duration of the opus to be that of a pregnancy, and they liken the entire

3.05 - The Formula of I.A.O., #Liber ABA, #Aleister Crowley, #Philosophy
  The alchemists themselves taught this same truth. The first
  matter of the work was base and primitive, though natural. After

3.06 - Death, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  arise, say the alchemists, without the death of the old. They liken the art to
  the work of the sower, who buries the grain in the earth: it dies only to
  --
  Venus). For this reason one half of the body in the alchemical illustrations
  is masculine, the other half feminine (in the Rosarium this is the left half).
  --
  be paid for, and however much the alchemist may extol venerabilis natura,
  it is in either case an opus contra naturam. It goes against nature to
  --
  confusing that the alchemist tries to depict the conflict, death, and rebirth
  figuratively, on a higher plane, firstin his practica in the form ofchemical transformations and thenin his theoria in the form of
  --
  symbolism and alchemy. In psycho therapy and in the psychology of
  neuroses it is recognized as the psychic process par excellence, because it
  --
  goal unless man voluntarily places himself in its service. The alchemists
  are of the opinion that the artifex is the servant of the work, and that not he
  --
  ego. alchemy expresses this through the symbols of death, mutilation, or
  poisoning, or through the curious idea of dropsy, which in the Aenigma
  --
  matter of fact, even Mother alchemia is dropsical in her lower limbs. In
   alchemy, inflation evidently develops into a psychic oedema.
  --
  The alchemists assert that death is at once the conception of the filius
  philosophorum, a peculiar variation of the doctrine of the Anthropos.

3.06 - The Formula of The Neophyte, #Liber ABA, #Aleister Crowley, #Philosophy
  1. Those sections dealing with divination and alchemy are the most grotesque
  rubbish in the latter case, and in the former obscure and impractical.

3.07 - The Ascent of the Soul, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  one alchemist says: Hoc est ergo magnum signum, in cuius investigatione
  nonnulli perierunt (This is a great sign, in the investigation of which not a
  --
  part of the alchemists procedure belong to this stage of the iterum mori
  the reiterated death. They consist in membra secare, arctius sequestrare ac
  --
  medieval alchemy had connections with the mysticism of the age, or rather
  was itself a form of mysticism, allows us to adduce as a parallel to the
  --
  The appearance of the colours in the alchemical vessel, the so-called
  cauda pavonis, denotes the spring, the renewal of lifepost tenebras lux.
  --
  whom the sun drowns is an earth-spirit, a Deus terrenus, as the alchemists
  say, or the Sapi entia Dei which took on body and substance in the creature

3.07 - The Formula of the Holy Grail, #Liber ABA, #Aleister Crowley, #Philosophy
  useful in alchemical work.1 ARARITA is a formula of the macrocosm
  potent in certain very lofty operations of the Magick of the Inmost
  --
  1. [V.I.T.R.I.O.L. is taken in certain works on alchemy to be an acronym for Visita
  Interiora Terr, Rectificando Invenies Occultum Lapidem. (Lat., Visit the inmost parts
  --
  ritual, apparently deriving from a Renaissance alchemical text called the Book of
  Alze (A Very Brief Tract concerning the Philosophical Stone, in The Hermetic
  --
  picture, probably intended to represent successive stages of the alchemical work.]
  2. Members of the IV of O.T.O. are well aware of a Word whose analysis contains

3.08 - Purification, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  contemporary of our alchemists: There is in Jacobs well a water which
  human ingenuity has sought and found. Philosophy is its name, and it is
  --
  unconscious contents which the alchemist found projected into matter. He
  therefore acted on Cardans rule that the object of the work of
  --
  apperceptions can be made. In the case of the alchemist, such a premise
  was ready to hand in the aqua (doctrinae), or the God-inspired sapientia
  --
  aiming at a spiritual goal: the alchemist undertakes to produce a new,
  volatile (hence aerial or spiritual) entity endowed with corpus, anima, et
  --
  The alchemists seem to have perceived the danger that the work and
  its realization may get stuck in one of the conscious functions.
  --
  the age of alchemy, it is hardly surprising that such considerations as these
  are only hinted at in the treatises. But hints do exist, as we have seen.
  --
  effect a cure. The alchemists thought that the opus demanded not only
  laboratory work, the reading of books, meditation, and patience, but also
  --
  the devilin anticipation of Steinach to transform the ageing alchemist
  into a young gallant and make him forget himself for the sake of the all-
  --
  a very pronounced symbolism in alchemy. This fourth stage is the
  anticipation of the lapis. The imaginative activity of the fourth function
  --
  of empirical experience at all: already in Greek alchemy it was called
  the stone that is no stone. Intuition gives outlook and insight;

3.08 - The Mystery of Love, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Divine whom we adore and our own lives there is no longer any division. So too in all happenings we have to come to see the dealings with us of the divine Lover and take such pleasure in them that even grief and suffering and physical pain become his gifts and turn to delight and disappear finally into delight, slain by the sense of the divine contact, because the touch of his hands is the alchemist of a miraculous transformation. Some reject life because it is tainted with grief and pain, but to the God-lover grief and pain become means of meeting with him, imprints of his pressure and finally cease as soon as our union with his nature becomes too complete for these masks of the universal delight at all to conceal it. They change into the Ananda.
  The Mystery of Love

3.09 - The Return of the Soul, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  the supremely kingly ornament. Coronation plays some part in alchemy
  the Rosarium, for instance, has a picture of the Coronatio Mariae,
  --
  fountain). Again and again we note that the alchemist proceeds like the
  unconscious in the choice of his symbols: every idea finds both a positive
  --
  was the diadem. It is difficult to tell whether the alchemists were so
  hopelessly muddled that they did not notice these flat contradictions, or
  --
  14have been the alchemists weak spot, though a few of them tell us plainly
  enough how we are to regard their peculiar language. The less respect
  --
  truth. The alchemists were so steeped in their inner experiences that their
  sole concern was to devise fitting images and expressions regardless of
  --
  him. This was inevitable, as the alchemists did not really know what they
  were writing about. Whether we know today seems to me not altogether
  --
  The alchemist saw no contradiction in comparing the diadem with a
  foul deposit and then, in the next breath, saying that it is of heavenly
  --
  mental backwardness on the part of the alchemist; it is more the case that
  16his main interest is focussed on the unconscious itself and not at all on the
  --
  The alchemists failure to distinguish between corpus and spiritus is in
  our case assisted by the assumption that, owing to the preceding
  --
  art as any alchemist; the serious attempt he made to found the Rosicrucian
  Order is proof of this, and it was largely for reasons of expediency, owing
  --
  the alchemists experienced as immunditia, pollution. They saw it as the
  defilement of something transcendent by the gross and opaque body which
  --
  Consequently, the alchemists endeavour to unite the corpus mundum, the
  purified body, with the soul is also the endeavour of the psychologist once
  --
  with the unconscious. In alchemy the purification is the result of numerous
  distillations; in psychology too it comes from an equally thorough
  --
  patience of the alchemist, who must purify the body from all superfluities
  in the fiercest heat of the furnace, and pursue Mercurius from one bride
  chamber to the next. As alchemical symbolism shows, a radical
  understanding of this kind is impossible without a human partner. A
  --
  the animus. alchemy was, as a philosophy, mainly a masculinepreoccupation and in consequence of this its formulations are for the most
  part masculine in character. But we should not overlook the fact that the
  feminine element in alchemy is not so inconsiderable since, even at the
  time of its beginnings in Alexandria, we have au thentic proof of female
  --
  hidden behind the alchemical symbolism and pave the way for the
  discoveries of modern medical psychology. Unfortunately we possess no
  --
  author. Consequently we do not know what kind of alchemical symbolism
  a womans view would have produced. Nevertheless, modern medical
  --
  depicted in the alchemists Rebis, the symbol of transcendental unity, as a
  coincidence of opposites; but in conscious realityonce the conscious
  --
  these words the old alchemist put the quintessence of his experience. I can
  add nothing to their incomparable simplicity and conciseness. They
  --
  fact that the psyche is at cross purposes with itself. alchemy teaches that
  the tension is fourfold, forming a cross which stands for the four warring
  --
  for the wholeness and also for the passion which the alchemist saw in his
  work. Hence the Rosarium ends, not unfittingly, with the picture of the
  --
  An exclusively rational analysis and interpretation of alchemy, and of
  the unconscious contents projected into it, must necessarily stop short at

3.10 - The New Birth, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  meaning of the denarius is the Son of God. Although the alchemists call it
  the filius philosophorum, they use it as a Christ-symbol and at the same
  --
  medieval alchemy exploited for its own ends. The much older figure of the
  Hermaphroditus, whose outward aspect probably derives from a Cyprian
  --
  that the alchemists were not being consciously and intentionally
  paradoxical. It seems to me that theirs was a perfectly natural view:
  --
  found everywhere in alchemy. I must refrain from adducing more proofs
  of the psychological insight of the alchemists, since this has already been
  done elsewhere.
  --
  presumption on the part of the alchemist to imagine himself capable, even
  with Gods help, of producing an everlasting substance. This claim gives
  --
  three-headed snake. The alchemical hermaphrodite is a problem in itself
  23and really needs special elucidation. Here I will say only a few words
  about the remarkable fact that the fervently desired goal of the alchemists
  endeavours should be conceived under so monstrous and horrific an image.
  --
  the outcome of certain psychological facts fundamental to alchemy. The
  symbol of the hermaphrodite, it must be remembered, is one of the many
  --
  materia as God; the Tabula smaragdina hints, rather, that the alchemical
  mystery is a lower equivalent of the higher mysteries, a sacrament not of
  --
  express the immaturity of the alchemists mind, which was not sufficiently
  developed to equip him for the difficulties of his task. He was
  --
  to fill the second. Had the alchemists understood the psychological aspects
  of their work, they would have been in a position to free their uniting
  --
  the alchemists. The natural archetypes that underlie the mythologems of
  incest, the hierosgamos, the divine child, etc., blossomed forthin the age
  --
  produces certain images of the goal. In Psychology and alchemy I have
  described a long series of dreams which contain such images (including
  --
  What the alchemist tried to express with his Rebis and his squaring of
  the circle, and what the modern man also tries to express when he draws
  --
  of that simplicity where contradictories are reconciled. The alchemists
  are as it were the empiricists of the great problem of the union of

3.11 - Epilogue, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  drawing upon the symbolism of the alchemical opus. The theoria of
   alchemy, as I think I have shown, is for the most part a projection of
  --
  events. Experience shows, in fact, that not only were the alchemists
  exceedingly vague as to the sequence of the various stages, but that in our

3.18 - Of Clairvoyance and the Body of Light, #Liber ABA, #Aleister Crowley, #Philosophy
  of Basil Valentine. There is a unique quality about the alchemical
  plane which renders its images immediately recognisable.

32.05 - The Culture of the Body, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The Human Body The Novel alchemy
   Other Authors Nolini Kanta Gupta On Spirituality The Culture of the Body
  --
   The Human Body The Novel alchemy

32.06 - The Novel Alchemy, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
  object:32.06 - The Novel alchemy
  author class:Nolini Kanta Gupta
  --
   Other Authors Nolini Kanta Gupta On Spirituality The Novel alchemy
   The Novel alchemy
   ACCORDING to the Bible, God said, "Let there be Creation", and the Creation came. God was pleased, not only because the Creation came but also because the Creation was all-perfect, with nothing to change: it was like an edifice firm and solid and flawless, it would endure eternally firm and unchanging, fixed in every detail and exactly as it was on the first day.
  --
   In the vision of Sri Aurobindo, the process of creation is not merely an ascent and upward movement, it has a movement of descent too. There is not merely a crossing of levels upon levels, not merely a progressive purification, enlargement, deepening, intensification and sharpening of the consciousness and status; the aim is to transfigure all in the image of the divine being. This process involves a going upward and a, descent with a view to reshape the lower reaches anew in the mould of the heights, not a final extinction, nirvana,in the world of Brahmanby a rejection of all individuality and collectivity. No level of the created universe has to be bypassed or abolished, not even the lowest material plane. On the contrary, the aim is to take one's stand on this material plane itself and transmute it into a new matter, even as the secret aim of the old alchemists had been to transmute the base metal into gold.
   And we know how, thanks to modern science, gross solid matter now appears before our eyes in its true form of electricity and light; but it remains matter all the same in spite of its possessing the properties of light and electricity. If we will probe a little deeper into its secrets, matter acquires the attributes of consciousness, but even then it may still remain matter. Materiality need not abolish itself in order to become consciousness. The spiritual world too need not transcend matter; the establishment of the spirit will not mean the extinction of the material world in a final dissolution.
  --
   The spiritualised body of man will not be simply a spiritual consciousness. It will be all-conscious no doubt, and yet its substance will still be matter. To prepare this new earth-matter will be the novel alchemy of the new age.
   ***

32.07 - The God of the Scientist, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The Novel alchemy Fit and Unfit (A Letter)
   Other Authors Nolini Kanta Gupta On Spirituality The God of the Scientist
  --
   The scientific intellect has thus reached a certain theism and the poet and the artist also have reached similar levels through different ways of approach. The aesthetic taste of the artist, the sense of intense delight in the beauty of the cosmic creation is not born of the intellect but is allied to it, and falls within the category of the mind - it is a thing that belongs to this side of the boundary of consciousness, which we have to cross to attain to the true spiritual world. The twilight consciousness is, as it were, on the border-line; it belongs in its rhythm, gesture, gait and expression still to this shore-land rather than the other, howsoever may the artist aspire for the shore beyond. No doubt, I speak of the creations of artists in general. There are rare artists whose creation embodies genuine spiritual experience and realisation. But that is a different matter - it concerns the purely spiritual art. Ordinary works of art do not belong to that category and derive their inspiration from a different source. With regard to philosophy something similar might be said. Most of the Indian philosophies, such as the philosophies of Shankara, Ramanuja, the sage Kapila and Patanjali are but intellectual expressions of different spiritual visions and realisations. If it be so, then is it not possible for science also to become a vehicle or expression of spiritual realisations? This may not have materialised up till now; generally or to a large degree perhaps an attempt of the kind was made in the line that is known as occultism, and which was called alchemy by the ancients, but the effort ended in a spurious system of rites and ceremonies. No doubt this knowledge, even at its best, falls short of the Higher Knowledge, Para Vidya; still there was a time when the Inferior Knowledge, Apara Vidya, was accepted as a stepping-stone to the Higher. "Exceeding death by Avidya (Ignorance) one has to enjoy immortality through Vidya (Knowledge)" - "Avidyaya mrtyum tirtva vidyaya amrtam asnute."
   But whatever may have been the past, is there any possibility for the most materialistic science of to-day - the ultramundane knowledge - to become directly and integrally united with the supreme spiritual Knowledge? If there is any possibility, then wherein does it lie? We have elsewhere said that it will be possible only when we shall learn to collect data for scientific discoveries and to search after truth not only with our physical senses but also with subtler and inner senses, and those subtler and inner senses will wake up and become a part and parcel of our nature only when the outlook of the scientist will get liberated from its materialistic bias and allow itself to be widened, deepened and heightened and transformed on the way to its being finally established in the pure consciousness of the Soul and the Self.
  --
   The Novel alchemy Fit and Unfit (A Letter)

3.20 - Of the Eucharist, #Liber ABA, #Aleister Crowley, #Philosophy
  And of the Art of alchemy
  One of the simplest and most complete of Magick ceremonies in
  --
  design of Part III he did not contemplate any allusion to alchemy. It
  has somehow been taken for granted that this subject is entirely
  --
  historical discussion. Let it suffice to say that the word alchemy is
  an Arabic term consisting of the article al and the adjective
  --
  XX: OF THE ART OF alcHEMY
  that the Mohammedan grammarians held traditionally that the art
  --
  to whether alchemical treatises should be classified as mystical,
  magical, medical, or chemical. The most reasonable opinion is that all
  these objects formed the pre-occupation of the alchemists in varying
  proportions. Hermes is alike the God of Wisdom, Thaumaturgy,
  --
  The literature of alchemy is immense. Practically all of it is
  wholly or partially unintelligible. Its treatises, from the Asch
  --
  readers will already be aware that the main objects of alchemy were
  the Philosophers Stone, the Medicine of Metals, and various
  --
  value. The alchemist is in all cases to take this substance, and subject
  it to a series of operations. By so doing, he obtains his product.
  --
  being, not to an inanimate mass. In a word, the alchemist is to take
  a dead thing, impure, valueless, and powerless, and transform it
  --
  XX: OF THE ART OF alcHEMY
  invoke. He banishes all impurity therefrom, prevents all interference therewith, and proceeds to give life to the subtle substance
  --
  We are now in a position to understand what alchemy is. We
  might even go further and say that even if we had never heard of
  --
  research that the statements of alchemists cannot be explained way.
  From the chemical standpoint it has seemed not priori impossible
  --
  elements. The doctrines of Evolution have brought the alchemical
  and monistic theory of matter into line with our conception of life;
  --
  seemed so absurd that he felt obliged to conclude that the alchemists
  who claimed these properties for their Gold must, after all, have
  --
  vindicate alchemy, while extending chemistry to cover all classes of
  Change.
  --
  the original aniline and use sugar instead. Thus the alchemists
  said: To make gold you must take gold; their art was to bring
  --
  We may summarize this thesis by saying that alchemy includes
   166
  XX: OF THE ART OF alcHEMY
  as many possible operations as there are original ideas inherent in
  --
  blacken and putrefy as the alchemist breaks up its coagulations of
  impurity.
  --
  given above should suffice all who possess aptitude for alchemical
  Research.
  --
  1. Some alchemists may object to this statement. I prefer to express no final
  opinion on the matter.
  --
  To consider the classical problems of alchemy: the Medicine of
  Metals must be the quintessence of some substance that serves to
  --
  the impression of the Will of the alchemist. This substance, properly
  prepared, and properly charged, is able to perform all things soever

33.13 - My Professors, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   There is another amusing anecdote about this Naren Laha; it relates to another professor of ours, Harinath De. De was then a comparatively junior man just returned from England. One day he mentioned in class that before he left for England he had kept a page mark in a book he had been reading in the college library and that the book must still be there with its page mark, exactly as he had left it. I went to the library to search out the book and could verify the truth of his remark, though I cannot now tell you what the book was about. In his teaching he was noted for parallel passages; he would bring in heaps of quotations from passages of similar thoughts. He also prepared a book of Notes on these lines, although he once himself admitted in class that the Notes had been written at an immature stage with the sole object of showing off his learning and that all those parallel passages were really unnecessary. This Harinath De happened to be our examiner in English at the Annual Test, and in his hands our Naren Laha, a good boy, an exceptionally good boy in fact, received a big zero. This left us gaping and we had no end of fun. We decided among ourselves it must be credited to drink. I need not hide the fact that De had been addicted to alcohol, but that had no adverse effect on his character or learning. He was simple and easy in his manner and very sociable. And as for his learning, it was a veritable ocean. He was proficient in about two dozen languages; whatever language he offered for an examination, he always got a first class first. Greek and Latin he had read with Sri Aurobindo; he knew Sri Aurobindo.
   The youngest of all our teachers of English was Prafulla Ghose. He had just passed out of the University. Precisely because he was a raw young man, he could infuse into his feelings and attitude, his manner and language, a degree of warmth and enthusiasm. One day he asked a question in class. One Kiran Mukherji (he was first in English in his B.A. and M.A. and a Greats scholar at Oxford later) stood up and gave a fine answer. .But Prafulla Ghose remarked, "I see the Roman hand of the master", that is to say, the answer had been given after getting hold of Percival's Notes on the point.1

3.3.1 - Illness and Health, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  Whatever is wrong in the system can easily be set right but the first thing necessary is that you should dismiss this fear which hampers the action of the Force and opposes the cure. It is also necessary that you should now abstain finally not only from alcohol and wine, but from sex and smoking. Healthy conditions of living are necessary to help the Force to undo what has been done in the past and restore the full strength and normality of the body.
  Fix in yourself the calm and courage of the sadhak. Fear nothing, open yourself, reject the weaknesses that remain then the progress that had begun here will complete itself and the body also become an abiding place of the true consciousness and force.

3-5 Full Circle, #unset, #Arthur C Clarke, #Fiction
  27. Durkheim, Emile, Les formes elementaires de la vie religieuse, F. alcon, Paris, 1912.
  28. The writer is an Associate of Current Anthropology and Fellow of the Society for Applied Anthropology,

3.6.01 - Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  On one or two difficult points I am inclined to differ with the conclusions he adopts. He rejects positively Pfleiderer's view of Heraclitus as a mystic, which is certainly exaggerated and, as stated, a misconception; but it seems to me that there is behind that misconception a certain truth. Heraclitus' abuse of the mysteries of his time is not very conclusive in this respect; for what he reviles is those aspects of obscure magic, physical ecstasy, sensual excitement which the Mysteries had put on in some at least of their final developments as the process of degeneration increased which made a century later even the Eleusinian a butt for the dangerous mockeries of alcibiades and his companions. His complaint is that the secret rites which the populace held in ignorant and superstitious reverence "unholily mysticise what are held among men as mysteries." He rebels against the darkness of the Dionysian ecstasy in the approach to the secrets of Nature; but there is a luminous Apollonian as well as an obscure and sometimes dangerous Dionysian mysticism, a Dakshina as well as a Vama Marga of the mystic Tantra. And though no partaker in or supporter of any kind of rites or mummery, Heraclitus still strikes one as at least an intellectual child of the Mystics and of mysticism, although perhaps a rebel son in the house of his mother. He has something of the mystic style, something of the intuitive Apollonian inlook into the secrets of existence.
  Certainly, as Mr. Ranade says, mere aphorism is not mysticism; aphorism and epigram are often enough, perhaps usually a condensed or a pregnant effort of the intellect. But Heraclitus' style, as Mr. Ranade himself describes it, is not only aphoristic and epigrammatic but cryptic, and this cryptic character is not merely the self-willed obscurity of an intellectual thinker affecting an excessive condensation of his thought or a too closely-packed burden of suggestiveness. It is enigmatic in the style of the mystics, enigmatic in the manner of their thought which sought to express the riddle of existence in the very language of the riddle. What for instance is the "ever-living Fire" in which he finds the primary and imperishable substance of the universe and identifies it in succession with Zeus and with eternity? or what should we understand by "the thunderbolt which steers all things"? To interpret this fire as merely a material force of heat and flame or simply a metaphor for being which is eternal becoming is, it seems to me, to miss the character of Heraclitus' utterances. It includes both these ideas and everything that connects them. But then we get back at once to the Vedic language and turn of thought; we are reminded of the Vedic Fire which is hymned as the upbuilder of the worlds, the secret Immortal in men and things, the periphery of the gods, Agni who "becomes" all around the other immortals, himself becomes and contains all the gods; we are reminded of the Vedic thunderbolt, that electric Fire, of the Sun who is the true Light, the Eye, the wonderful weapon of the divine pathfinders Mitra and Varuna. It is the same cryptic form of language, the same brief and abundant method of thought even; though the conceptions are not identical, there is a clear kinship.

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  v. Prodigious! By what alchemy
  of the mind are we to find in the plain phrase "makes the gods",

4.01 - INTRODUCTION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [349] We have already met the royal pair, and particularly the figure of the King, several times in the course of our inquiry, not to mention the material which was presented under this head in Psychology and alchemy. Conforming to the prototype of Christ the King in the Christian world of ideas, the King plays a central role in alchemy and cannot, therefore, be dismissed as a mere metaphor. In the Psychology of the Transference I have discussed the deeper reasons for a more comprehensive treatment of this symbol. Because the king in general represents a superior personality exalted above the ordinary, he has become the carrier of a myth, that is to say, of the statements of the collective unconscious. The outward paraphernalia of kingship show this very clearly. The crown symbolizes his relation to the sun, sending forth its rays; his bejewelled mantle is the starry firmament; the orb is a replica of the world; the lofty throne exalts him above the crowd; the address Majesty approximates him to the gods. The further we go back in history the more evident does the kings divinity become. The divine right of kings survived until quite recent times, and the Roman Emperors even usurped the title of a god and demanded a personal cult. In the Near East the whole essence of kingship was based far more on theological than on political assumptions. There the psyche of the whole nation was the true and ultimate basis of kingship: it was self-evident that the king was the magical source of welfare and prosperity for the entire organic community of man, animal, and plant; from him flowed the life and prosperity of his subjects, the increase of the herds, and the fertility of the land. This signification of kingship was not invented a posteriori; it is a psychic a priori which reaches far back into prehistory and comes very close to being a natural revelation of the psychic structure. The fact that we explain this phenomenon on rational grounds of expediency means something only for us; it means nothing for primitive psychology, which to a far higher degree than our objectively oriented views is based on purely psychic and unconscious assumptions.
  [350] The theology of kingship best known to us, and probably the most richly developed, is that of ancient Egypt, and it is these conceptions which, handed down by the Greeks, have permeated the spiritual history of the West. Pharaoh was an incarnation of God1 and a son of God.2 In him dwelt the divine life-force and procreative power, the ka: God reproduced himself in a human mother of God and was born from her as a God-man.3 As such he guaranteed the growth and prosperity of the land and the people,4 also taking it upon himself to be killed when his time was fulfilled, that is to say when his procreative power was exhausted.5

4.01 - Introduction, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  and the mythical world of his ancestors for instance, the alchera
  or bugari of the Australian aborigines is a reality equal if not
  --
  represented the alchemical metals, 12 above all Mercurius reborn
  in perfect form (as the hermaphrodite, filius sapientiae, or in-
  --
  10 Berthelot, alchimistes grecs, III, xxv.
  HAgricola, De animantibus subterraneis (1549); Kircher, Mundus subterraneus
  --
  16 An old alchemical authority variously named Morienes, Morienus, Marianus
  ("De compositione alchemiae," Manget, Biblio theca chemica curiosa, I, pp. 5ogff.).
  In view of the explicitly alchemical character of Faust, Part II, such a connection
  would not he surprising.
  --
  tion." Special phenomena in the following text, also in Psychology and alchemy,
  Part II.

4.02 - GOLD AND SPIRIT, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [353] The striking analogy between certain alchemical ideas and Christian dogma is not accidental but in accordance with tradition. A good part of the symbolism of the king derives from this source. Just as Christian dogma derives in part from Egypto-Hellenistic folklore, as well as from the Judaeo-Hellenistic philosophy of writers like Philo, so, too, does alchemy. Its origin is certainly not purely Christian, but is largely pagan or Gnostic. Its oldest treatises come from that sphere, among them the treatise of Komarios (1st cent.?) and the writings of Pseudo-Democritus (1st to 2nd cent.) and Zosimos (3rd cent.). The title of one of the latters treatises is The True Book of Sophe16 the Egyptian and Divine Lord of the Hebrews, [and] of the Powers of Sabaoth.17 Berthelot thinks that Zosimos really was the author, and this is quite possible. The treatise speaks of a knowledge or wisdom that comes from the Aeons:
  Ungoverned (
  --
  ), 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. 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. This explains the high-flown language, which would be somewhat out of place in a merely chemical recipe. The psyche previously imprisoned in the elements and the divine spirit hidden in the flesh overcome their physical imperfection and clo the themselves in the noblest of all bodies, the royal gold. Thus the philosophic gold is an embodiment of psyche and pneuma, both of which signify life-spirit. It is in fact an aurum non vulgi, a living gold, so to speak, which corresponds in every respect to the lapis. It, too, is a living being with a body, soul, and spirit, and it is easily personified as a divine being or a superior person like a king, who in olden times was considered to be God incarnate.21 In this connection Zosimos availed himself of a primordial image in the form of the divine Anthropos, who at that time had attained a crucial significance in philosophy and religion, not only in Christianity but also in Mithraism. The Bible as well as the Mithraic monuments and the Gnostic writings bear witness to this. Zosimos has, moreover, left us a long testimony on this theme.22 The thoughts of this writer, directly or indirectly, were of decisive importance for the whole philosophical and Gnostic trend of alchemy in the centuries that followed. As I have dealt with this subject in considerable detail in Psychology and alchemy I need not go into it here. I mention it only because the above passage from Zosimos is, to my knowledge, the earliest reference to the king in alchemy. As an Egyptian, Zosimos would have been familiar with the mystique of kingship, which at that time was enjoying a new efflorescence under the Caesars, and so it was easy for him to carry over the identity of the divine pneuma with the king into alchemical practice, itself both physical and pneumatic, after the older writings of Pseudo-Democritus had paved the way with their views on
   (divine nature).23

4.02 - The Psychology of the Child Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  ^Psychology and alchemy, pars. 327ft.; "Psychology and Religion," pars. io8ff.
  25 Two Essays on Analytical Psychology, pars. 399ff. [Cf. also Axon (Part II of this
  --
  26 Psychology and alchemy, pars. 328ff.
  165

4.03 - Prayer of Quiet, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  5.: Some one told me of a certain book written on the subject by the saintly Friar Peter of alcantara (as I think I may justly call him); I should have submitted to his decision, knowing that he was competent to judge, but on reading it I found he agreed with me that the mind must act until called to recollection by love, although he stated it in other words.33'Possibly I may be mistaken, but I rely on these reasons. Firstly, he who reasons less and tries 30 St. Teresa read this in the Tercer Abecedario of Francisco de Osuna (tr. vi, ch, iv): 'This exercise concentrates the senses of man in the interior of the heart where dwells 'the daughter of the king'; that is, the Catholic soul; thus recollected, man may well be compared to the tortoise or sea-urchin which rolls itself up and withdraws within itself, disregarding everything outside.' Eighth Counsel. Let the last and chiefest counsel be that in this holy exercise we should endeavour to unite Meditation with Contemplation making of the one a ladder for attaining to the other. For this we must know that (p. 118) the very office of Meditation is to consider Divine things with studiousness and attention passing from one to another, to move our hearts to some affection and deep feeling for them, which is as though one should strike a flint to draw from it the spark. For Contemplation is to have drawn forth this spark: I mean to have now found this affection and feeling which were sought for, and to be in peace and silence enjoying them; not with many discursive and intellectual speculations but with simple gaze upon the truth. Wherefore, says a holy teacher, Meditation goes its way and brings forth fruit, with labour, but Contemplation bears fruit without labour. The one seeketh, the other findeth; the one consumeth the food, the other enjoys it; the one discourseth, and maketh reflections, the other is contented with a simple gaze upon the things, for it hath in possession their love and joy. Lastly, the one is as the means, the other as the end; the one as the road and journeying along it, the other as the end of the road and of the journeying. From this is to be inferred a very common thing, which all masters of the spiritual life teach, although it is little (p. 119) understood of those who learn it; which is this, that, as the means cease when the end has been attained, as the voyaging is over when the port has been touched, so when, through the working out of our Meditation, we have come to the repose and sweet savour of Contemplation, we ought then to cease from that pious and laborious searching; and being satisfied with the simple gaze upon, and thought of, God-as though we had Him there present before us-we should rest in the enjoyment of that affection then given, whether it be of love, or of admiration, or joy, or other like sentiment. The reason why this counsel is given is this, that as the aim of this devotion is love and the affections of the will rather than the speculations of the understanding, when the will has been caught and taken by this affection, we should put away all those discursive and intellectual speculations, so far as we can, in order that our soul with all its forces may be fastened upon this affection without being diverted by the action of other influences. A learned teacher, therefore, counsels us that as soon as anyone feels himself fired by the love of God, he should first put aside (p. 120.) all these considerations and thoughts-however exalted they may seem-not because they are really not good in themselves, but because they are then hindrances to what is better. and more important. For this is nothing else than that, having come to the end and purpose of our work, we should stay therein, and leave Meditation for the love of Contemplation. This may especially be done at the end of any exercise, that is, after the petition for the Divine love of which we have spoken, for one reason, because then it is supposed that the labour of the exercise we have just gone through has produced some divine devotion and feeling, since, saith the wise man, 'Better is the end of prayer than the beginning': and for another reason, that, after the work of Prayer and Meditation, it is well that one should give his mind a little rest, and allow it to repose in the arms of Contemplation. At this point, then, we should put away all other thoughts that may present themselves, and, quieting the mind and stilling the memory, fix all upon our Lord; and remembering that we are then in His presence, no longer dwell upon the details of divine things. Ibidem p. 121. And not only at the end of the exercise but in the midst of it, and at whatever part of it, this spiritual swoon should come upon us, when the intellect is laid to sleep, we should make this pause, and enjoy the blessing bestowed; and then, when we have finished the digestion of it, turn to the matter we have in hand, as the gardener does, when he waters his garden-bed; who, after giving it (p. 122) a sufficiency of water, holds back the stream, and lets it soak and spread itself through the depths of the earth; and then when this hath somewhat dried up, he turns down upon it again the flow of water that it may receive still more, and be well irrigated.' to do least, does most in spiritual matters. We should make our petitions like beggars before a powerful and rich Emperor; then, with downcast eyes, humbly wait. When He secretly shows us He hears our prayers, it is well to be silent, as He has drawn us into His presence; there would then be no harm in trying to keep our minds at rest (that is to say, if we can). If, however, the King makes no sign of listening or of seeing us, there is no need to stand inert, like a dolt, which the soul would resemble if it continued inactive. In this case its dryness would greatly increase, and the imagination would be made more restless than before by its very effort to think of nothing. Our Lord wishes us at such a time to offer Him our petitions and to place ourselves in His presence; He knows what is best for us.
  6.: I believe that human efforts avail nothing in these matters, which His Majesty appears to reserve to Himself, setting this limit to our powers. In many other things, such as penances, good works, and prayers, with His aid we can help ourselves as far as human weakness will allow. The second reason is, that these interior operations being sweet and peaceful,34' any painful effort does us more harm than good. By 'painful effort' I mean any forcible restraint we place on ourselves, such as holding our breath.35' We should rather abandon our souls into the hands of God, leaving Him to do as He chooses with us, as far as possible forgetting all self-interest and resigning ourselves entirely to His will. The third reason is, that the very effort to think of nothing excites our imagination the more. The fourth is, because we render God the most true and acceptable service by caring only for His honour and glory and forgetting ourselves, our advantages, comfort and happiness. How can we be self-oblivious, while keeping ourselves under such strict control that we are afraid to move, or even to think, or to leave our minds enough liberty to desire God's greater glory and to rejoice in the glory which He possesses? When His Majesty wishes the mind to rest from working He employs it in another manner, giving it a light and knowledge far above any obtainable by its own efforts and absorbing it entirely into Himself. Then, though it knows not how, it is filled with wisdom such as it could never gain for itself by striving to suspend the thoughts. God gave us faculties for our use; each of them will receive its proper reward. Then do not let us try to charm them to sleep, but permit them to do their work until divinely called to something higher.36 'The whole of the time in which our Lord communicates the simple, loving general attention of which I made mention before, or when the soul, assisted by grace, is established in that state, we must contrive to keep the understanding in repose, undisturbed by the intrusion of forms, figures, or particular knowledge, unless it were slightly and for an instant, and that with sweetness of love, to enkindle our souls the more. At other times, however, in all our acts of devotion and good works, we must make use of good recollections and meditations, so that we may feel an increase of profit and devotion; most especially applying ourselves to the life, passion,

4.03 - The Special Phenomenology of the Child Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  have a similar modulation of themes in alchemy in the syno-
  nyms for the lapis. As the materia prima, it is the lapis exilis
  --
  31 The material is collected in Psychology and alchemy, Parts II and III. For
  Mercurius as a servant, see the parable of Eirenaeus Philale thes, Ripley Reviv'd:

4.03 - THE TRANSFORMATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [356] As the Egyptian mystique of kingship shows, the king, like every archetype, is not just a static image; he signifies a dynamic process whereby the human carrier of the mystery is included in the mysterious drama of Gods incarnation. This happened at the birth of Pharaoh, at his coronation,30 at the Heb-Sed festival, during his reign, and at his death. The texts and illustrations of the birth-chamber in the temple depict the divine procreation and birth of Pharaoh in the form of the mystic marriage of the Queen Mother and the Father-God. The Heb-Sed festival served to associate his ka with the cultivation of the soil and, presumeably, to preserve or streng then his powers.31 The identity of his ha with the Father-God was finally confirmed at his death and sealed for all time. The transformation of the king from an imperfect state into a perfect, whole, and incorruptible essence is portrayed in a similar manner in alchemy. It describes either his procreation and birth, in the form of a hierosgamos, or else his imperfect initial state and his subsequent rebirth in perfect form. In what follows I shall give a few examples of this transformation.
  [357] Among the older medieval treatises there is the so-called Allegoria Merlini.32 So far as the name Merlinus is concerned, I must leave it an open question whether it refers to the magician Merlin33 or is a corruption of Merculinus.34 The allegory tells us of a certain king who made ready for battle. As he was about to mount his horse he wished for a drink of water. A servant asked him what water he would like, and the king answered: I demand the water which is closest to my heart, and which likes me above all things. When the servant brought it the king drank so much that all his limbs Avere filled and all his veins inflated, and he himself became discoloured. His soldiers urged him to mount his horse, but he said he could not: I am heavy and my head hurts me, and it seems to me as though all my limbs were falling apart. He demanded to be placed in a heated chamber where he could sweat the water out. But when, after a while, they opened the chamber he lay there as if dead. They summoned the Egyptian and the Alexandrian physicians, who at once accused one another of incompetence. Finally the Alexandrian physicians gave way to the Egyptian physicians, who tore the king into little pieces, ground them to powder, mixed them with their moistening medicines, and put the king back in his heated chamber as before. After some time they fetched him out again half-dead. When those present saw this, they broke out into lamentation, crying: Alas, the king is dead. The physicians said soothingly that he was only sleeping. They then washed him with sweet water until the juice of the medicines departed from him, and mixed him with new substances. Then they put him back in the chamber as before. When they took him out this time he was really dead. But the physicians said: We have killed him that he may become better and stronger in this world after his resurrection on the day of judgment. The kings relatives, however, considered them mountebanks, took their medicines away from them, and drove them out of the kingdom. They now wanted to bury the corpse, but the Alexandrian physicians, who had heard of these happenings, counselled them against it and said they would revive the king. Though the relatives were very mistrustful they let them have a try. The Alexandrian physicians took the body, ground it to powder a second time, washed it well until nothing of the previous medicines remained, and dried it. Then they took one part of sal ammoniac and two parts of Alexandrian nitre, mixed them with the pulverized corpse, made it into a paste with a little linseed oil, and placed it in a crucible-shaped chamber with holes bored in the bottom; beneath it they placed a clean crucible and let the corpse stand so for an hour. Then they heaped fire upon it and melted it, so that the liquid ran into the vessel below. Whereupon the king rose up from death and cried in a loud voice: Where are my enemies? I shall kill them all if they do not submit to me! All the kings and princes of other countries honoured and feared him. And when they wished to see something of his wonders, they put an ounce of well-purified mercury in a crucible, and scattered over it as much as a millet-seed of finger-nails or hair or of their blood, blew up a light charcoal fire, let the mercury cool down with these, and found the stone, as I do know.
  [358] This parable contains the primitive motif of the murder or sacrifice of the king for the purpose of renewing his kingly power and increasing the fertility of the land. Originally it took the form of killing the old and impotent king. In this tale the king was afflicted with a dropsy both real and metaphorical: he suffered from a general plethora and a total oedema because he drank too much of the special water. One would be inclined to think that the water closest to his heart which liked him above all things was eau de vie and that he suffered from cirrhosis of the liver, were it not that the extraction of the moist psyche from the elements was a preoccupation of alchemy long before the distillation of alcohol.35 The idea was to extract the pneuma or psyche or virtue from matter (e.g., from gold) in the form of a volatile or liquid substance, and thereby to mortify the body. This aqua permanens36 was then used to revive or reanimate the dead body and, paradoxically, to extract the soul again.37 The old body had to die; it was either sacrificed or simply killed, just as the old king had either to die or to offer sacrifice to the gods (much as Pharaoh offered libations to his own statue). Something of this kind was celebrated at the Sed festival. Moret thinks the Sed ceremony was a kind of humanized regicide.38
  [359] Water has always played a role at sacrifices as the animating principle. A text from Edfu says: I bring thee the vessels with the limbs of the gods [i.e., the Nile], that thou mayest drink of them; I refresh my heart that thou mayest rejoice. The water of the Nile was the real consolamentum of Egypt. In the Egyptian fairytale, Anubis found that the heart of his dead brother Bata, which Bata had placed on a cedar-flower, had turned into a cedar-cone. He put it in a vessel of cold water, and the heart soaked it up and Bata began to live again.39 Here the water is life-giving. But of the aqua permanens it was said: It kills and vivifies.
  [360] The king has numerous connections with water. In the parable of Sulphur cited earlier, the king drowns in it with Diana.40 The hierosgamos was often celebrated in water. The motif of drowning also takes the form of an inward drowning, namely dropsy. Mater alchimia is dropsical in the lower limbs.41 Or the king is dropsical and conceals himself in the belly of the horse in order to sweat out the water.42 The water appears also as a bath, as in the Dicta Alani, where the old man sits in the bath.43 Here I would recall the kings bath in Bernardus Trevisanus, which I have discussed earlier.44 Water is used for baptism, immersion, and cleansing. The cleansing of Naaman (II Kings 5 : 10ff.) is often cited as an allegory of this.45
  [361] In our parable the wonderful water already has that decomposing and dissolving property which anticipates the kings dismemberment.46 The dissolution of the initial material plays a great role in alchemy as an integral part of the process. Here I will mention only the unique interpretation of the solutio given by Dorn. In his Speculativa philosophia he discusses the seven stages of the work. The first stage begins with the study of the philosophers, which is the way to the investigation of truth.
  But the truth is that from which nothing can be missing, to which nothing can be added, nay more, to which nothing can be opposed. . . . The truth therefore is a great strength and an impregnable fortress . . ., an unconquerable pledge to them that possess it. In this citadel is contained the true and undoubted stone and treasure of the philosophers, which is not eaten into by moths, nor dug out by thieves, but remaineth for ever when all things else are dissolved, and is appointed for the ruin of many, but for the salvation of others. This is a thing most worthless to the vulgar, spurned above all things and hated exceedingly, yet it is not hateful but lovable, and to philosophers precious above gems.47
  --
  [364] It is evident from these statements that Dorn understood the alchemical solutio primarily as a spiritual and moral phenomenon and only secondarily as a physical one. The first part of the work is a psychic solution of doubts and conflicts, achieved by self-knowledge, and this is not possible without knowledge of God. The spiritual and moral solutio is conceived as a spagyric marriage, an inner, psychic union which by analogy and magic correspondence unites the hostile elements into one stone. By inquiring into the quid, and by spiritual understanding, the selfish hardness of the heartcaused by original sinis dissolved: the heart turns to water. The ascent to the higher stages can then begin. Egocentricity is a necessary attribute of consciousness and is also its specific sin.58 But consciousness is confronted by the objective fact of the unconscious, often enough an avenging deluge. Water in all its formssea, lake, river, springis one of the commonest typifications of the unconscious, as is also the lunar femininity that is closely associated with water. The dissolution of the heart in water would therefore correspond to the union of the male with the female, and this in turn to the union of conscious and unconscious, which is precisely the meaning of the spagyric marriage.59 Similarly, the citadel or fortress is a feminine symbol, containing within it the treasure of the truth, also personified as Wisdom.60 This wisdom corresponds to salt, which is co-ordinated with the moon. The spagyric union produces an embryo whose equivalents are the homunculus and the lapis. The lapis, of course, is a symbol of the self.61
  [365] If after this glimpse into the psychology of the solutio we turn back to the Allegoria Merlini, several things will become clear: the king personifies a hypertrophy of the ego which calls for compensation. He is about to commit an act of violencea sure sign of his morally defective state. His thirst is due to his boundless concupiscence and egotism. But when he drinks he is overwhelmed by the water, i.e., by the unconscious, and medical help becomes necessary. The two groups of doctors further assist his dissolution by dismemberment and pulverization.62 The original of this may be the dismemberment of Osiris and Dionysus.63 The king is subjected to various forms of dissolution: dismemberment, trituration, dissolution in water.64 His transfer to the heated chamber is the prototype of the laconicum (sweat-bath) of the king, often shown in later illustrations; it is a therapeutic method which we meet again in the American Indian sweat-lodge. The chamber also signifies the grave. The difference between the Egyptian and the Alexandrian physicians seems to be that the former moistened the corpse but the latter dried it (or embalmed or pickled it). The technical error of the Egyptians, therefore, was that they did not separate the conscious from the unconscious sufficiently, whereas the Alexandrians avoided this mistake.65 At any rate they succeeded in reviving the king and evidently brought about his rejuvenation.
  [366] If we examine this medical controversy from the standpoint of alchemical hermeneutics many of the allusions can be understood in a deeper sense. For instance the Alexandrians, though making just as thorough use of the Typhonian technique of dismemberment, avoided the (Typhonian) sea-water and dried the pulverized corpse, using instead the other constituent of the aqua pontica, namely salt in the form of sal ammoniac (mineral salt or rock-salt, also called sal de Arabia) and sal nitri (saltpetre).66 Primarily the preservative quality of both salts is meant, but secondarily, in the mind of the adepts, marination meant the in-forming penetration of sapientia (Dorns veritas) into the ignoble mass, whereby the corruptible form was changed into an incorruptible and immutable one.
  [367] Certainly there is little trace of this in our somewhat crude parable. Also, the transformation of the king seems to betoken only the primitive renewal of his life-force, for the kings first remark after his resuscitation shows that his bellicosity is undiminished. In the later texts, however, the end-product is never just a streng thening, rejuvenation or renewal of the initial state but a transformation into a higher nature. So we are probably not wrong in attri buting a fairly considerable age to this parable. One ground for this assumption is the conflict between the Alexandrian and Egyptian physicians, which may hark back to pre-Islamic times when the old-fashioned, magical remedies of the Egyptians still led to skirmishes with the progressive, more scientific medicine of the Greeks. Evidence for this is the technical blunder of the Egyptian methodcontamination of conscious and unconsciouswhich the more highly differentiated consciousness of the Greeks was able to avoid.

4.04 - Conclusion, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  1 Psychology and alchemy, Part II.
  187
  --
  later became the symbol of perfected wholeness in alchemical
  philosophy). X evidently dances with the rest, hence "we made
  --
  in an obscure alchemical treatise. In his Speculativae philoso-
  phiae u the Frankfurt physician Gerard Dorn, who lived in the

4.04 - THE REGENERATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [369] Thus the author of the following parable, Sir George Ripley (141590), Canon of Bridlington, was already revolving in his mind the problem of the sick king. I must leave to one side the question of how far this idea was influenced by the Grail Legend. It is conceivable that Ripley, as an Englishman, would have been acquainted with this tradition. Apart from the rather doubtful evidence of the lapis exillis (lapsit exiliis in Wolfram von Eschenbach), I have not been able to find any more likely traces of the Grail cycle in alchemical symbolism, unless one thinks of the mystic vessel of transformation, the tertium comparationis for which would be the chalice in the Mass.
  The first five verses of the Cantilena67 are as follows:
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  Here again the ecclesiastical language is noticeable: the tincture is identical with the aqua permanens, the wonderful water of transformation which corresponds to the Churchs water of grace. The water that should flow from the body may be analogous to the rivers from the belly of Christ, an idea that plays a great role not only in ecclesiastical metaphor but also in alchemy.71 With regard to the ecclesiastical language I would call attention to Hugo Rahners most instructive essay, Flumina de ventre Christi. Origen speaks of the river our saviour (salvator noster fluvius).72 The analogy of the pierced Redeemer with the rock from which Moses struck water was used in alchemy to denote the extraction of the aqua permanens or of the soul from the lapis; or again, the king was pierced by Mercurius.73 For Origen water meant the water of doctrine and the fount of science. It was also a fountain of water springing up in the believer. St. Ambrose speaks of the fountains of wisdom and knowledge.74 According to him paradise, with its fourfold river of the Logos, is the ground of the soul;75 he also calls this river the innermost soul, since it is the principle, the
   (venter), and the
  .76 These few examples from the many collected by Rahner may suffice to put the significance of the aqua permanens, the arcane substance par excellence, in the right perspective. For the alchemists it was wisdom and knowledge, truth and spirit, and its source was in the inner man, though its symbol was common water or sea-water. What they evidently had in mind was a ubiquitous and all-pervading essence, an anima mundi and the greatest treasure, the innermost and most secret numinosum of man. There is probably no more suitable psychological concept for this than the collective unconscious, whose nucleus and ordering principle is the self (the monad of the alchemists and Gnostics).
  [373] Verses 8 and 9
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  This verse confirms the decrepit condition of the king, who apart from his original defect, or because of it, is also suffering from senile debility. It was a bold stroke for a canon to identify the king with the Ancient of Days from Daniel 7 : 9: I beheld till the thrones were cast down, and the Ancient of Days did sit, whose garments were white as snow, and the hair of his head like pure wool: his throne was like the fiery flame, and his wheels as burning fire. There can be no doubt that Ripley the alchemist was here speculating over the head of Ripley the cleric to hit upon an idea that in the Middle Ages must have seemed like blasphemy: the identification of the transformative substance with God. To our way of thinking this kind of allegory or symbolization is the height of absurdity and unintelligibility. It was even hard for the Middle Ages to swallow.79 But where it met with acceptance, as in philosophical alchemy, it does much to explain the hymnlike or at any rate highly emotional language of some of the treatises. We have here, in fact, a new religious declaration: God is not only in the unspotted body of Christ and continually present in the consecrated Host butand this is the novel and significant thinghe is also hidden in the cheap, despised, common-or-garden substance, even in the uncleanness of this world, in filth.80 He is to be found only through the art, indeed he is its true object and is capable of progressive transformationDeo adjuvante. This strange theologem did not, of course, mean that for the alchemists God was nothing but a substance that could be obtained by chemical transformationfar from it. Such an aberration was reserved rather for those moderns who put matter or energy in the place of God. The alchemists, so far as they were still pagans, had a more mystical conception of God dating from late antiquity, which, as in the case of Zosimos, could be described as Gnostic; or if they were Christians, their Christianity had a noticeable admixture of hea thenish magical ideas about demons and divine powers and an anima mundi inherent or imprisoned in physical nature. The anima mundi was conceived as that part of God which formed the quintessence and real substance of Physis, and which was to Godto use an apt expression of Isidore81as the accrescent soul (
  , grown-on) was to the divine soul of man. This accrescent soul was a second soul that grew through the mineral, vegetable, and animal kingdoms up to man, pervading the whole of nature, and to it the natural forms were attached like appendages (
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  [375] It will not have escaped the reader how primitive the idea of Gods ageing and need of renewal is. It does in fact derive from ancient Egypt, though one is at a loss to imagine from what sources, other than the Bible, a Canon of Bridlington in the fifteenth century could have borrowed such a theology. His writings at any rate allow no conjectures in this respect. There is something of a clue, however, in the alchemical tradition itself, in the idea of a corrupt arcane substance whose corruption is due to original sin. A similar idea appears in the Grail tradition of the sick king, which has close connections with the transformation mystery of the Mass. The king is the forbear of Parsifal, whom one could describe as a redeemer figure, just as in alchemy the old king has a redeemer son or becomes a redeemer himself (the lapis is the same at the beginning and at the end). Further, we must consider certain medieval speculations concerning Gods need of improvement and the transformation of the wrathful God of the Old Testament into the God of Love in the New: for, like the unicorn, he was softened by love in the lap of a virgin. Ideas of this kind are found as early as Bonaventure, the Franciscan saint, who died in 1274.82 We should also remember that, in the figurative language of the Church, God the Father was represented as an old man and his birth as a rejuvenation in the Son. In a hymn to the Church as an analogy of the Mother of God Paulinus of Nola says:
  Sister and wife at once; for without the use of the body
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  [379] In Ripleys case there is the more immediate possibility that he modified for his own purpose the conception of the Ancient of Days and his youthful son the Logos, who in the visions of Valentinus the Gnostic and of Meister Eckhart was a small boy. These concepts are closely related to those of Dionysus, youngest of the gods, and of the Horus-child, Harpocrates, Aion, etc. All naturally imply the renewal of the ageing god. The step from the world of Christian ideas back into paganism is not a long one,87 and the naturalistic conclusion that the father dwindles when the son appears, or that he is rejuvenated in the son, is implicit in all these age-old conceptions, whose effect is all the stronger the more they are consciously denied. Such a combination of ideas is almost to be expected in a cleric like Ripley, even though, like all alchemists, he may not have been conscious of their full import.
  [380] Verses 1112
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  [381] In order to enter into Gods Kingdom the king must transform himself into the prima materia in the body of his mother, and return to the dark initial state which the alchemists called the chaos. In this massa confusa the elements are in conflict and repel one another; all connections are dissolved. Dissolution is the prerequisite for redemption. The celebrant of the mysteries had to suffer a figurative death in order to attain transformation. Thus, in the Arisleus vision, Gabricus is dissolved into atoms in the body of his sister-wife. We have seen from the analogy with the Ancient of Days what the alchemists goal was: both artifex and substance were to attain a perfect state, comparable to the Kingdom of God. I will not discuss, for the moment, the justification for this seemingly presumptuous comparison, but would remind the reader that in the opinion of the alchemists themselves the transformation was a miracle that could take place only with Gods help.
  [382] Verse 13
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  [388] The pregnancy diet described here is the equivalent of the cibatio, the feeding of the transformative substance. The underlying idea is that the material to be transformed had to be impregnated and saturated, either by imbibing the tincture, the aqua propria (its own water, the soul), or by eating its feathers or wings (volatile spirit), or its own tail (uroboros), or the fruit of the philosophical tree. Here it is peacocks flesh. The peacock is an allusion to the cauda pavonis (peacocks tail). Immediately before the albedo or rubedo98 all colours appear, as if the peacock were spreading his shimmering fan. The basis for this phenomenon may be the iridescent skin that often forms on the surface of molten metal (e.g., lead).99 The omnes colores are frequently mentioned in the texts as indicating something like totality. They all unite in the albedo, which for many alchemists was the climax of the work. The first part was completed when the various components separated out from the chaos of the massa confusa were brought back to unity in the albedo and all become one. Morally this means that the original state of psychic disunity, the inner chaos of conflicting part-souls which Origen likens to herds of animals,100 becomes the vir unus, the unified man. Eating the peacocks flesh is therefore equivalent to integrating the many colours (or, psychologically, the contradictory feeling-values) into a single colour, white. Nortons Ordinall of alchimy says:
  For everie Colour whiche maie be thought,
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  [390] The stages of the work are marked by seven colours which are associated with the planets.111 This accounts for the relation of the colours to astrology, and also to psychology, since the planets correspond to individual character components. The Aurora Consurgens relates the colours to the soul.112 Lagneus associates the four principal colours with the four temperaments.113 The psychological significance of the colours comes out quite clearly in Dorn: Truly the form which is the intellect of man is the beginning, middle, and end of the preparations, and this form is indicated by the yellow colour, which shows that man is the greater and principal form in the spagyric work, and one mightier than heaven.114 Since the gold colour signifies intellect, the principal informator (formative agent) in the alchemical process, we may assume that the other three colours also denote psychological functions, just as the seven colours denote the seven astrological components of character. Consequently the synthesis of the four or seven colours would mean nothing less than the integration of the personality, the union of the four basic functions, which are customarily represented by the colour quaternio blue-red-yellow-green.115
  [391] The cauda pavonis was a favourite theme for artistic representation in the old prints and manuscripts. It was not the tail alone that was depicted, but the whole bird. Since the peacock stands for all colours (i.e., the integration of all qualities), an illustration in Khunraths Amphitheatrum sapientiae logically shows it standing on the two heads of the Rebis, whose unity it obviously represents. The inscription calls it the bird of Hermes and the blessed greenness, both of which symbolize the Holy Ghost or the Ruach Elohim, which plays a great role in Khunrath.116 The cauda pavonis is also called the soul of the world, nature, the quintessence, which causes all things to bring forth.117 Here the peacock occupies the highest place as a symbol of the Holy Ghost, in whom the male-female polarity of the hermaphrodite and the Rebis is integrated.
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  [395] These statements concerning the regimen of Venus are confirmed in Penotuss Table of Symbols, where the peacock is correlated with the mysterium coniugii and with Venus, as is also the green lizard. Green is the colour of the Holy Ghost, of life, procreation and resurrection. I mention this because Penotus correlates the coniugium with the dii mortui (dead gods), presumably because they need resurrecting. The peacock is an ancient Christian symbol of resurrection, like the phoenix. According to a late alchemical text,126 the bronze tablets in the labyrinth at Mero showed Osiris, after his regeneration by Isis, mounting a chariot drawn by peacocks, in which he drives along triumphing in his resurrection, like the sun.
  [396] In Dorn the dead spiritual body is the bird without wings. It changes into the ravens head and finally into the peacocks tail, after which it attains to the whitest plumage of the swan and, last of all, to the highest redness, the sign of its fiery nature.127 This plainly alludes to the phoenix, which, like the peacock, plays a considerable role in alchemy as a symbol of renewal and resurrection,128 and more especially as a synonym for the lapis.
  [397] The cauda pavonis announces the end of the work, just as Iris, its synonym, is the messenger of God. The exquisite display of colours in the peacocks fan heralds the imminent synthesis of all qualities and elements, which are united in the rotundity of the philosophical stone. For seventeen hundred years, as I have shown in Psychology and alchemy, the lapis was brought into more or less clear connection with the ancient idea of the Anthropos. In later centuries this relationship extended to Christ, who from time immemorial was this same Anthropos or Son of Man, appearing in the gospel of St. John as the cosmogonie Logos that existed before the world was: In the beginning was the Word, and the Word was with God, and the Word was God . . . All things were made by him, and without him was not any thing made that was made. According to the teachings of the Basilidians, the God who is not cast down a certain seed which, like a grain of mustard-seed, contained the whole plant, or, like a peacocks egg, had in itself a varied multitude of colours.129 In this seed was a threefold sonship, consubstantial with the God who is not. In alchemy, the end of the work announced by the cauda pavonis was the birth of the filius regius. The display of colours in the Basilidian doctrine therefore occurred at the right place. Again one must ask: traditionor spontaneous generation?
  [398] The peacock is an attribute of Juno, and one of the cognomens of Iris is Junonia. Just as the Queen Mother or the mother of the gods grants renewal, so the peacock annually renews his plumage, and therefore has a relation to all the changes in nature. De Gubernatis says:
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  [399] Certain subsidiary meanings of the peacock in medieval literature are worth mentioning. Picinellus says that the peacock, contrasted with the sun, signifies the righteous man, who, although adorned with the colours of a thousand virtues, yet has a share in the greater glory of the divine presence; it also signifies the man who, spotted by repeated sins, rises again to integrity of spirit. The peacock expresses the inner beauty and perfection of the soul.131 Merula mentions that the peacock will empty and destroy a vessel containing poison,132 yet another peculiarity which may account for the peacocks position in alchemy, since it brings about and betokens the transformation of the poisonous dragon into the healing medicine. Merula also asserts that the peahen does not introduce her young to their father until they are fully grown, from which Picinellus drew an analogy with the Blessed Virgin, who likewise presents her charges to God only in the perfect state. Here again the motif of renewal through the mother is struck.133
  [400] If, therefore, the Queen Mother eats peacock flesh during her pregnancy, she is assimilating an aspect of herself, namely, her capacity to grant rebirth, whose emblem the peacock is. According to Augustine, peacock flesh has the peculiarity of not turning rotten.134 It is, as the alchemists would say, a cibus immortalis, like the fruits of the philosophical tree with which Arisleus and his companions were fed in the house of rebirth at the bottom of the sea. Peacock flesh was just the right food for the mother in her attempt to rejuvenate the old king and to give him immortality.
  [401] While peacock flesh135 was the queens diet, her drink was the blood of the green lion. Blood136 is one of the best-known synonyms for the aqua permanens, and its use in alchemy is often based on the blood symbolism and allegories of the Church.137 In the Cantilena the imbibitio (saturation)138 of the dead 139 arcane substance is performed not on the king, as in the Allegoria Merlini, but on the queen. The displacement and overlapping of images are as great in alchemy as in mythology and folklore. As these archetypal images are produced directly by the unconscious, it is not surprising that they exhibit its contamination of content 140 to a very high degree. This is what makes it so difficult for us to understand alchemy. Here the dominant factor is not logic but the play of archetypal motifs, and although this is illogical in the formal sense, it nevertheless obeys natural laws which we are far from having explained. In this respect the Chinese are much in advance of us, as a thorough study of the I Ching will show. Called by short-sighted Westerners a collection of ancient magic spells, an opinion echoed by the modernized Chinese themselves, the I Ching is a formidable psychological system that endeavours to organize the play of archetypes, the wondrous operations of nature, into a certain pattern, so that a reading becomes possible. It was ever a sign of stupidity to depreciate something one does not understand.
  [402] Displacement and overlapping of images would be quite impossible if there did not exist between them an essential similarity of substance, a homoousia. Father, mother, and son are of the same substance, and what is said of one is largely true of the other. This accounts for the variants of incestbetween mother and son, brother and sister, father and daughter, etc. The uroboros is one even though in the twilight of the unconscious its head and tail appear as separate figures and are regarded as such. The alchemists, however, were sufficiently aware of the homoousia of their basic substances not only to call the two protagonists of the coniunctio drama the one Mercurius, but to assert that the prima materia and the vessel were identical. Just as the aqua permanens, the moist soul-substance, comes from the body it is intended to dissolve, so the mother who dissolves her son in herself is none other than the feminine aspect of the father-son. This view current among the alchemists cannot be based on anything except the essential similarity of the substances, which were not chemical but psychic; and, as such, appurtenances not of consciousness, where they would be differentiated concepts, but of the unconscious, in whose increasing obscurity they merge together in larger and larger contaminations.
  [403] If, then, we are told that the queen drank blood, this image corresponds in every respect to the king drinking water,141 to the kings bath in the trough of the oak, to the king drowning in the sea, to the act of baptism, to the passage through the Red Sea, and to the suckling of the child by the mother of the gods. The water and the containing vessel always signify the mother, the feminine principle best characterized by yin, just as in Chinese alchemy the king is characterized by yang.142
  [404] In alchemy the lion, the royal beast, is a synonym for Mercurius,143 or, to be more accurate, for a stage in his transformation. He is the warm-blooded form of the devouring, predatory monster who first appears as the dragon. Usually the lion-form succeeds the dragons death and eventual dismemberment. This in turn is followed by the eagle. The transformations described in Rosencreutzs Chymical Wedding give one a good idea of the transformations and symbols of Mercurius. Like him, the lion appears in dual form as lion and lioness,144 or he is said to be Mercurius duplex.145 The two lions are sometimes identified with the red and white sulphur.146 The illustrations show a furious battle between the wingless lion (red sulphur) and the winged lioness (white sulphur). The two lions are prefigurations of the royal pair, hence they wear crowns. Evidently at this stage there is still a good deal of bickering between them, and this is precisely what the fiery lion is intended to express the passionate emotionality that precedes the recognition of unconscious contents.147 The quarrelling couple also represent the uroboros.148 The lion thus signifies the arcane substance, described as terra,149 the body or unclean body.150 Further synonyms are the desert place,151 poison, because it [this earth] is deadly, tree, because it bears fruit, or hidden matter [hyle], because it is the foundation of all nature and the substance [subiectum] of all elements.152 In apparent contradiction to this Maier cites from Ripleys Tractatus duodecim portarum the remark that the green lion is a means of conjoining the tinctures between sun and moon.153 It is, however, psychologically correct to say that emotion unites as much as it divides. Basilius Valentinus takes the lion as the arcane substance, calling it the trinity composed of Mercurius, Sal, and Sulphur, and the equivalent of draco, aquila, rex, spiritus, and corpus.154 The Gloria Mundi calls the green lion the mineral stone that consumes a great quantity of its own spirit,155 meaning self-impregnation by ones own soul (imbibitio, cibatio, nutritio, penetratio, etc.).156
  [405] Besides the green lion there was also, in the later Middle Ages, a red lion.157 Both were Mercurius.158 The fact that Artefius mentions a magic use of the lion (and of the snake) throws considerable light on our symbol: he is good for battle,159 and here we may recall the fighting lions and the fact that the king in the Allegoria Merlini began drinking the water just when he was venturing forth to war. We shall probably not be wrong if we assume that the king of beasts, known even in Hellenistic times as a transformation stage of Helios,160 represents the old king, the Antiquus dierum of the Cantilena, at a certain stage of renewal, and that perhaps in this way he acquired the singular title of Leo antiquus.161 At the same time he represents the king in his theriomorphic form, that is, as he appears in his unconscious state. The animal form emphasizes that the king is overpowered or overlaid by his animal side and consequently expresses himself only in animal reactions, which are nothing but emotions. Emotionality in the sense of uncontrollable affects is essentially bestial, for which reason people in this state can be approached only with the circumspection proper to the jungle,162 or else with the methods of the animal-trainer.
  [406] According to the statements of the alchemists the king changes into his animal attri bute, that is to say he returns to his animal nature, the psychic source of renewal. Wieland made use of this psychologem in his fairytale Der Stein der Weisen,163 in which the dissipated King Mark is changed into an ass, though of course the conscious model for this was the transformation of Lucius into a golden ass in Apuleius.164
  [407] Hoghelande ranks the lion with the dog.165 The lion has indeed something of the nature of the rabid dog we met with earlier, and this brings him into proximity with sulphur, the fiery dynamism of Sol. In the same way the lion is the potency of King Sol.166
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  [410] In the lion hunt the incest, though veiled, is clear enough. The love-affair is projected on the lion, the animal nature or accrescent soul of the king; in other words it is enacted in his unconscious or in a dream. Because of his ambiguous character the lion is well suited to take over the role of this indecorous lover. As the king is represented by his animal and his mother by the magic stone, the royal incest can take place as though it were happening somewhere outside, in quite another sphere than the personal world of the king and his mother. Indeed the marriage not only seems to be unnatural but is actually intended to be so. The tabooed incest is imposed as a task and, as the wealth of allegories shows, it is always in some symbolical form and never concrete. One has the impression that this sacral act, of whose incestuous nature the alchemists were by no means unconscious, was not so much banished by them into the cucurbita or glass-house but was taking place in it all the time. Whoever wished to commit this act in its true sense would therefore have to get outside himself as if into an external glasshouse, a round cucurbita which represented the microcosmic space of the psyche. A little reason would teach us that we do not need to get outside ourselves but merely a little deeper into ourselves to experience the reality of incest and much else besides, since in each of us slumbers the beastlike primitive who may be roused by the doves of Diana (n. 168). This would account for the widespread suspicion that nothing good can come out of the psyche. Undoubtedly the hierosgamos of the substances is a projection of unconscious contents. These connstents, it is usually concluded, therefore belong to the psyche and, like the psyche itself, are inside man, Q.E.D. As against this the fact remains that only a very few people are or ever were conscious of having any incestuous fantasies worth mentioning. If such fantasies are present at all they are not yet conscious, like the collective unconscious in general. An analysis of dreams and other products of the unconscious is needed to make these fantasies visible. To that end considerable resistances have to be overcome, as though one were entering a strange territory, a region of the psyche to which one feels no longer related, let alone identical with it; and whoever has strayed into that territory, either out of negligence or by mistake, feels outside himself and a stranger in his own house. I think one should take cognizance of these facts and not attri bute to our personal psyche everything that appears as a psychic content. After all, we would not do this with a bird that happened to fly through our field of vision. It may well be a prejudice to restrict the psyche to being inside the body. In so far as the psyche has a non-spatial aspect, there may be a psychic outside-the-body, a region so utterly different from my psychic space that one has to get outside oneself or make use of some auxiliary technique in order to get there. If this view is at all correct, the alchemical consummation of the royal marriage in the cucurbita could be understood as a synthetic process in the psyche outside the ego.175
  [411] As I have said, the fact that one can get into this territory somehow or other does not mean that it belongs to me personally. The ego is Here and Now, but the outside-of-the-ego is an alien There, both earlier and later, before and after.176 So it is not surprising that the primitive mind senses the psyche outside the ego as an alien country, inhabited by the spirits of the dead. On a rather higher level it takes on the character of a shadowy semi-reality, and on the level of the ancient cultures the shadows of that land beyond have turned into ideas. In Gnostic-Christian circles these were developed into a dogmatic, hierarchically arranged cosmogonic and chiliastic system which appears to us moderns as an involuntary, symbolic statement of the psyche concerning the structure of the psychic non-ego.177
  [412] This region, if still seen as a spectral land beyond, appears to be a whole world in itself, a macrocosm. If, on the other hand, it is felt as psychic and inside, it seems like a microcosm of the smallest proportions, on a par with the race of dwarfs in the casket, described in Goethes poem The New Melusine, or like the interior of the cucurbita in which the alchemists beheld the creation of the world, the marriage of the royal pair, and the homunculus.178 Just as in alchemical philosophy the Anthroparion or homunculus corresponds, as the lapis, to the Anthropos, so the chymical weddings have their dogmatic parallels in the marriage of the Lamb, the union of sponsus and sponsa, and the hierosgamos of the mother of the gods and the son.
  [413] This apparent digression from our theme seemed to me necessary in order to give the reader some insight into the intricate and delicate nature of the lion-symbol, whose further implications we must now proceed to discuss.
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  [415] The whore (meretrix) is a well-known figure in alchemy. She characterizes the arcane substance in its initial, chaotic, maternal state. The Introitus apertus says that the chaos is like a mother of the metals. It is also called our Luna before the royal diadem is extracted from the menstruum of our whore,179 i.e., before the king is reborn from the moon-mother. The Tractatus aureus de lapide says of the arcane substance: That noble whore Venus180 is clothed and enveloped in abounding colour. This colour has a reddish appearance.181 The nobility of this Venus derives from the fact that she is also the queen, the chaste bride of the king.182 In his Practica de lapide Basilius Valentinus says: This tincture is the rose183 of our Masters, of Tyrian hue, called also the red blood of the dragon, described by many, and the purple cloak184 . . . with which the queen is covered.185 A variant says: That precious substance is the Venus of the ancients, the hermaphrodite, who has two sexes.186 Maier writes: In our chemistry there is Venus and Cupid. For Psyche is the female, Cupid the male, who is held to be the dragon.187 The opus ad rubeum (reddening) takes place in the second house of Venus (Libra).188 Accordingly the Turba remarks that Venus precedes the sun.189 Flamel takes Venus as an important component of the arcane substance; in an apostrophe to the Magnesia he says: Thou bearest within thee the many-formed image of Venus, the cupbearer and fire-spitting servant,190 the latter referring to the sulphurous aspect of Mercurius. Mercurius also plays the role of cup-bearer in the Cantilena. In Flamel the lapis is born of the conjunction of Venus pugnax (fighting Venus)191 and Mercuriusevidently a reference to the quarrelling that precedes their union (cf. the fighting lions). In Valentinuss poem on the prima materia lapidis Venus is identified with the fountain, the mother and bride of the king, in which her fixed father is drowned:
  A stone there is, and yet no stone,
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  [423] The food of the Queen Motherpeacocks flesh and lions bloodconsists of the goddesss own attri butes, that is to say she eats and drinks herself. The Consilium coniugii formulates this as follows: And so at length it sinks down into one content through saturation with the one ferment, water, for water is the ferment of water.220 It is always the same idea, which is best expressed by the uroboros. Unexpectedly but not surprisingly we come across a similar formulation in ecclesiastical literature, in the remark of St. John Chrysostom that Christ was the first to eat his own flesh and drink his own blood (at the institution of the Last Supper).221 Tertullian says: In the same way the Lord applied to himself two Greek letters, the first and the last, as figures of the beginning and end which are united in himself. For just as Alpha continues on until it reaches Omega, and Omega completes the cycle back again to Alpha, so he meant to show that in him is found the course of all things from the beginning to the end and from the end back to the beginning, so that every divine dispensation should end in him through whom it began.222 This thought corresponds exactly to what the alchemists sought to express by the uroboros, the
  . The uroboros is a very ancient pagan symbol, and we have no reason to suppose that the idea of a self-generating and self-devouring being was borrowed from Christianity, e.g., from Tertullian, although the analogy with Christ, who as the one God begets himself and voluntarily offers himself for sacrifice, and then in the rite of the Eucharist, through the words of the consecration, performs his own immolation, is very striking. The concept of the uroboros must be much older, and may ultimately go back to ancient Egyptian theology, to the doctrine of the homoousia of the Father-God with the divine son, Pharaoh.
  --
  [425] The fact that the king played a large role in medieval alchemy for several hundred years proves that, from about the thirteenth century onwards, the traces of the kings renewal surviving from Egyptian and Hellenistic times began to gain in importance because they had acquired a new meaning. For as the West started to investigate nature, till then completely unknown, the doctrine of the lumen naturae began to germinate too. Ecclesiastical doctrine and scholastic philosophy had both proved incapable of shedding any light on the nature of the physical world. The conjecture thereupon arose that just as the mind revealed its nature in the light of divine revelation, so nature herself must possess a certain luminosity which could become a source of enlightenment. It is therefore understandable that for those individuals whose particular interest lay in the investigation of natural things the dogmatic view of the world should lose its force as the lumen naturae gained in attraction, even though the dogma itself was not directly doubted. The more serious alchemists, if we are to believe their statements, were religious people who had no thought of criticizing revealed truth. There is in the literature of alchemy, so far as I can judge, no attack on dogma. The only thing of this kind is a depreciation of the Aristotelian philosophy sponsored by the Church in favour of Hermetic Neoplatonism.224 Not only were the old Masters not critical of ecclesiastical doctrine, they were, on the contrary, convinced that their discoveries, real or imaginary, would enrich the doctrine of the correspondence of heavenly and earthly things, since they endeavoured to prove that the mystery of faith was reflected in the world of nature.225 They could not guess that their passion for investigating nature would detract as much as it did from revealed truth, and that their scientific interests could be aroused only as the fascination of dogma began to pall. And so, as in dreams, there grew up in their unconscious the compensating image of the kings renewal.
  [426] These considerations make it the more comprehensible that it was a cleric who wrote the Cantilena. It is indeed something of a descent to the underworld when he makes Mercurius, bearing the dart of passion, the emblem of Cupid,226 hand the queen the blood-potion in a golden cup of Babylon. This, as we have seen, is the golden cup full of the abomination and filthiness of fornication, and it is quite obvious that she is being ruthlessly regaled with her own psychic substances. These are animal substances she has to integrate, the accrescent soul-peacock and lion with their positive and negative qualities; and the draught is given to her in the cup of fornication, which emphasizes still more the erotic nature of the lion, his lust and greed. Such an integration amounts to a widening of consciousness through profound insight.
  [427] But why should such an unpalatable diet be prescribed for the queen? Obviously because the old king lacked something, on which account he grew senile: the dark, chthonic aspect of nature. And not only this but the sense that all creation was in the image of God, the antique feeling for nature, which in the Middle Ages was considered a false track and an aberration. Dark and unfathomable as the earth is, its theriomorphic symbols do not have only a reductive meaning, but one that is prospective and spiritual. They are paradoxical, pointing upwards and downwards at the same time. If contents like these are integrated in the queen, it means that her consciousness is widened in both directions. This diet will naturally benefit the regeneration of the king by supplying what was lacking before. Contrary to appearances, this is not only the darkness of the animal sphere, but rather a spiritual nature or a natural spirit which even has its analogies with the mystery of faith, as the alchemists were never tired of emphasizing.
  [428] During her pregnancy, therefore, the queen undergoes something akin to a psycho therapeutic treatment, whereby her consciousness is enriched by a knowledge of the collective unconscious and, we may assume, by her inner participation in the conflict between her spiritual and chthonic nature. Often the law governing the progressive widening of consciousness makes the evaluation of the heights and depths into a moral task transcending the limits of convention. Failure to know what one is doing acts like guilt and must be paid for as deariy. The conflict may even turn out to be an advantage since, without it, there could be no reconciliation and no birth of a supraordinate third thing. The king could then be neither renewed nor reborn. The conflict is manifested in the long sickness of the queen.
  --
  [432] There are, in alchemy, two main kinds of smell, the stench of graves and the perfume of flowers, the latter being a symbol of resurgent life. In ecclesiastical allegory and in the lives of the saints a sweet smell is one of the manifestations of the Holy Ghost, as also in Gnosticism. In alchemy the Holy Ghost and Sapientia are more or less identical; hence the smell of flowers attests that the rebirth of the king is a gift of the Holy Ghost or of Sapientia, thanks to whom the regeneration process could take place.
  [433] Verses 2124
  --
  [435] We know that what hovered before the mind of the alchemist during this transformation was the almost daily miracle of transubstantiation at the Mass. This would very definitely have been the case with Canon Ripley. We have already seen from a number of examples how much religious conceptions were mixed up with his alchemical interests. The queen in the Cantilena is neither a wife nor mother in the first place but a tutelary madonna who adopts the king as her sonan indication that she stands in the same relationship to the king as Mater Ecclesia to the believer. He dies and is buried as if in the Church or in consecrated ground, where he awaits resurrection in a glorified body.
  [436] The elevation of the matrix, the chemical solution, from the state of materiality to Luna is the classic allegory of the Church, as Ripley doubtless knew. The goddess who suddenly intervenes in the opus is depicted in the Mutus liber, where she appears equally suddenly during the procedure, as a naked female figure crowned with the sign of the moon and bearing a child in her arms. The miracle is there described as an intervention of the gods,235 who, like god-parents, take the place of the earthly parents and arrange for the spiritual procreation of the foetus spagyricus. It is inevitable that Luna should stand for the Virgin and/or the Church in the Cantilena because the senex-puer is described by Ripley himself as the Ancient of Days. Since the mother at this moment has brought about the histolysis of the old king, so that only a single homogeneous solution remains, we must assume that Luna, appearing in the place of the mother, has become identical with the solution and now carries the king in her body as her adopted son. This gives the king immortality in a divine and incorruptible body. In the Mutus liber there then follows an adoption by Sol and after that a coniunctio Solis et Lunae, and the adoptive child, now consubstantial with Sol and Luna, is included in the ceremony.
  [437] Something of this sort seems to occur in the Cantilena: Luna and her adoptive son are at first identical in one and the Same solution. When Luna takes over this condition she is presumably in her novilunium and hastens to her union with Sol. The new moon is associated with uncanniness and snakiness, as we saw earlier.236 I therefore interpret spirificans in splendorem Solis as winding like a snake into the radiance of the sun. Woman is morally suspect in alchemy and seems closely akin to the serpent of paradise, and for this and other reasons Canon Ripley might easily think of the new moons approach to the sun as a spiram facere.237 It should not be forgotten that a learned alchemist of the fifteenth century would have a knowledge of symbols at least as great as our own in the present exposition (if you discount the psychology), and in some cases perhaps greater. (There are still numerous unpublished MSS. in existence to which I have had no access.)
  [438] Verses 2627
  --
  [439] The second strophe confirms that the entire solution has changed into Luna, and not only is it transformed, but the vessel containing the matrix. The bed, which before was a square, now becomes round like the full moon. The cooperculum (cover) points more to a vessel than a bed, and this cover shines like the moon. As the cover is obviously the top part of the vessel it indicates the place where the moon rises, that is, where the content of the vessel is sublimated. The squaring of the circle, a favourite synonym for the magistery, has been accomplished. Anything angular is imperfect and has to be superseded by the perfect, here represented by the circle.239 The mother is both content (mother liquid) and container, the two being often identified; for instance, the vessel is equated with the aqua permanens.240 The production of the round and perfect means that the son issuing from the mother has attained perfection, i.e., the king has attained eternal youth and his body has become incorruptible. As the square represents the quaternio of mutually hostile elements, the circle indicates their reduction to unity. The One born of the Four is the Quinta Essentia. I need not go into the psychology of this process here as I have done so already in Psychology and alchemy.
  [440] Verse 28
  --
  [443] Here Ripley describes the renewal of the king and the birth of the son as the manifestation of a new redeemerwhich sounds very queer indeed in the mouth of a medieval ecclesiastic. The sublimation of Luna (uti Luna) to the imperial place is an unmistakable paraphrase on the one hand of the Assumption of the Virgin and on the other of the marriage of the bride, the Church. The unlocking of paradise means nothing less than the advent of Gods Kingdom on earth. The attri butes of sun and moon make the filius regius into the rearisen Primordial Man, who is the cosmos. It would be wrong to minimize the importance of this jubilee or to declare it is nonsense. One cannot dismiss all the alchemists as insane. It seems to me more advisable to examine the motives that led a cleric, of all people, to postulate a divine revelation outside his credo. If the lapis were nothing but gold the alchemists would have been wealthy folk; if it were the panacea they would have had a remedy for all sickness; if it were the elixir they could have lived a thousand years or more. But all this would not oblige them to make religious statements about it. If nevertheless it is praised as the second coming of the Messiah one must assume that the alchemists really did mean something of the kind. Although they regarded the art as a charisma, a gift of the Holy Ghost or of the Sapientia Dei,243 it was still mans work, and, even though a divine miracle was the decisive factor, the mysterious filius was still concocted artificially in a retort.
  [444] In the face of all this one is driven to the conjecture that medieval alchemy, which evolved out of the Arabic tradition sometime in the thirteenth century, and whose most eloquent witness is the Aurora consurgens, was in the last resort a continuation of the doctrine of the Holy Ghost, which never came to very much in the Church.244 The Paraclete descends upon the single individual, who is thereby drawn into the Trinitarian process.245 And if the spirit of procreation and life indwells in man, then God can be born in hima thought that has not perished since the time of Meister Eckhart.246 The verses of Angelus Silesius are in this respect quite unequivocal:
  If by Gods Holy Ghost thou art beguiled,
  --
  [445] Here Angelus expresses as a religious and psychological experience what the alchemists experienced in and through matter, and what Ripley is describing in his tortuous allegory. The nature of this experience is sufficient to explain the rapt language of certain verses in the Cantilena. He was speaking of something greater than the effects of grace in the sacraments: God himself, through the Holy Ghost, enters the work of man, in the form of inspiration as well as by direct intervention in the miraculous transformation. In view of the fact that such a miracle never did occur in the retort, despite repeated assertions that someone had actually succeeded in making gold, and that neither a panacea nor an elixir has demonstrably prolonged a human life beyond its due, and that no homunculus has ever flown out of the furnacein view of this totally negative result we must ask on what the enthusiasm and infatuation of the adepts could possibly have been based.
  [446] In order to answer this difficult question one must bear in mind that the alchemists, guided by their keenness for research, were in fact on a hopeful path since the fruit that alchemy bore after centuries of endeavour was chemistry and its staggering discoveries. The emotional dynamism of alchemy is largely explained by a premonition of these then-unheard-of possibilities. However barren of useful or even enlightening results its labours were, these efforts, notwithstanding their chronic failure, seem to have had a psychic effect of a positive nature, something akin to satisfaction or even a perceptible increase in wisdom. Otherwise it would be impossible to explain why the alchemists did not turn away in disgust from their almost invariably futile projects. Not that such disillusionments never came to them; indeed the futility of alchemy brought it into increasing disrepute. There remain, nevertheless, a number of witnesses who make it quite clear that their hopeless fumbling, inept as it was from the chemical standpoint, presents a very different appearance when seen from a psychological angle. As I have shown in Psychology and alchemy, there occurred during the chemical procedure psychic projections which brought unconscious contents to light, often in the form of vivid visions. The medical psychologist knows today that such projections may be of the greatest therapeutic value. It was not for nothing that the old Masters identified their nigredo with melancholia and extolled the opus as the sovereign remedy for all afflictions of the soul; for they had discovered, as was only to be expected, that though their purses shrank their soul gained in statureprovided of course that they survived certain by no means inconsiderable psychic dangers. The projections of the alchemists were nothing other than unconscious contents appearing in matter, the same contents that modern psycho therapy makes conscious by the method of active imagination before they unconsciously change into projections. Making them conscious and giving form to what is unformed has a specific effect in cases where the conscious attitude offers an overcrowded unconscious no possible means of expressing itself. In these circumstances the unconscious has, as it were, no alternative but to generate projections and neurotic symptoms. The conscious milieu of the Middle Ages provided no adequate outlet for these things. The immense world of natural science lay folded in the bud, as also did that questing religious spirit which we meet in many of the alchemical treatises and which, we may well conjecture, was closely akin to the empiricism of scientific research.
  [447] Perhaps the most eloquent witness to this spirit was Meister Eckhart, with his idea of the birth of the son in human individuals and the resultant affiliation of man to God.248 Part of this spirit was realized in Protestantism, another part was intuited by the mystics who succeeded Boehme, in particular by Angelus Silesius, who quite literally perished in the work. He advanced even beyond Protestantism to an attitude of mind that would have needed the support of Indian or Chinese philosophy and would therefore not have been possible until the end of the nineteenth century at the earliest. In his own age Angelus could only wither away unrecognized, and this was the tragedy that befell him. A third part took shape in the empirical sciences that developed independently of all authority, and a fourth appropriated to itself the religious philosophies of the East and transplanted them with varying degrees of skill and taste in the West.
  --
  [450] To the regenerated king, now endowed with the qualities of the cosmic Anthropos, God gives the four elements as the weapons with which he shall conquer the world. It is a figure that reminds us of the Manichaean First Man, who, armed with the five elements, came down to fight against the darkness.250 The elements are evidently conceived as circles, for the Quinta Essentia, the Maid, appears in the fifth. The circular representation of the elements was well known in medieval alchemy.251 The Maid is crowned (redimita), and in her we recognize the crowned Virgin, the Queen of Heaven, who recalls the old pictures of the anima media natura or anima mundi. She is the divine life indwelling in the world, or the pneuma that moved over the waters, implanted its seed in them, and so was held captive in the body of Creation. The anima mundi is the feminine half of Mercurius.252
  [451] In the Cantilena the Maid is the rejuvenated Queen Mother who now appears as the bride. Her redemption is achieved through the long sufferings of the mother, i.e., through the pains of the opus, which are compared to the Passion.253
  --
  [455] I have compared the tendency to fantastic distortion to a melting down of images, but this gives the impression that it is an essentially destructive process. In reality and this is especially so in alchemyit is a process of assimilation between revealed truth and knowledge of nature. I will not attempt to investigate what the unconscious motives were that animated Sebastian Brant, and I need say nothing more about James Joyce here, as I have discussed this question in my essay Ulysses: A Monologue. These melting processes all express a relativization of the dominants of consciousness prevailing in a given age. For those who identify with the dominants or are absolutely dependent on them the melting process appears as a hostile, destructive attack which should be resisted with all ones powers. Others, for whom the dominants no longer mean what they purport to be, see the melting as a longed-for regeneration and enrichment of a system of ideas that has lost its vitality and freshness and is already obsolete. The melting process is therefore either something very bad or something highly desirable, according to the standpoint of the observer.258
  [456] In the latter category we must distinguish two kinds of alchemists: those who believed that the revealed truth represented by the Church could derive nothing but gain if it were combined with a knowledge of the God in nature; and those for whom the projection of the Christian mystery of faith into the physical world invested nature with a mystical significance, whose mysterious light outshone the splendid incomprehensibilities of Church ceremonial. The first group hoped for a rebirth of dogma, the second for a new incarnation of it and its transformation into a natural revelation.
  [457] I lay particular stress on the phenomena of assimilation in alchemy because they are, in a sense, a prelude to the modern approximation between empirical psychology and Christian dogmaan approximation which Nietzsche clearly foresaw. Psychology, as a science, observes religious ideas from the standpoint of their psychic phenomenology without intruding on their theological content. It puts the dogmatic images into the category of psychic contents, because this constitutes its field of research. It is compelled to do so by the nature of the psyche itself; it does not, like alchemy, try to explain psychic processes in theological terms, but rather to illuminate the darkness of religious images by relating them to similar images in the psyche. The result is a kind of amalgamation of ideas ofso it would seem the most varied provenience, and this sometimes leads to parallels and comparisons which to an uncritical mind unacquainted with the epistemological method may seem like a devaluation or a false interpretation. If this were to be construed as an objection to psychology one could easily say the same thing about the hermeneutics of the Church Fathers, which are often very risky indeed, or about the dubious nature of textual criticism. The psychologist has to investigate religious symbols because his empirical material, of which the theologian usually knows nothing, compels him to do so. Presumably no one would wish to hand over the chemistry of albuminous bodies to some other department of science on the ground that they are organic and that the investigation of life is a matter for the biologist. A rapprochement between empirical science and religious experience would in my opinion be fruitful for both. Harm can result only if one side or the other remains unconscious of the limitations of its claim to validity. alchemy, certainly, cannot be defended against the charge of unconsciousness. It is and remains a puzzle whether Ripley ever reflected on his theological enormities and what he thought about them. From a scientific point of view, his mentality resembles that of a dream-state.
  [458] The coronation of the Virgin and the heavenly marriage bring us to the final strophes of the Cantilena.
  --
  [461] These few examples, together with those already quoted in Psychology and alchemy, may give the reader some idea of the way in which the alchemists conceived the triumphant king.
  [462] Verse 38
  --
  [463] Here ends the Cantilena, one of the most perfect parables of the renewal of the king. It does not, of course, compare with the much more elaborate development of the myth in Christian Rosencreutz. (His Chymical Wedding is so rich in content that I could touch on it only lightly here.) The latter part of Faust II likewise contains the same motif of the transformation of the old man into a boy, together with all the necessary indicia of the heavenly marriage. This theme, too, as in alchemy, runs through the whole of Faust and repeats itself on three different levels (Gretchen, Helen, Queen of Heaven), just as the kings renewal takes a form that was destined to fail three times before Fausts death (the Boy Charioteer, the Homunculus, and Euphorion).

4.05 - THE DARK SIDE OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [467] The sunken king of alchemy went on living as the metal king, the regulus of metallurgy. This is the name for the lumps of metal formed beneath the slag in melting and reducing ores. The term Sulphur auratum antimonii, like gold-sulphur, indicates the strong predominance of sulphur in combination with antimony. Sulphur, as we have seen, is the active substance of Sol and is foul-smelling: sulphur dioxide and sulphuretted hydrogen give one a good idea of the stink of hell. Sulphur is an attribute of Sol as Leo is of Rex. Leo, too, is ambiguous: on the one hand he is an allegory of the devil and on the other is connected with Venus. The antimony compounds known to the alchemists (Sb2S5, Sb2S3) therefore contained a substance which clearly exemplified the nature of Rex and Leo, hence they spoke of the triumph of antimony.281
  [468] As I have shown in Psychology and alchemy,282 the sunken king forms a parallel to Parable VII of Aurora Consurgens:282a Be turned to me with all your heart and do not cast me aside because I am black and swarthy, because the sun hath changed my colour and the waters have covered my face and the land hath been polluted and defiled in my works; for there was darkness over it, because I stick fast in the mire of the deep and my substance is not disclosed. Wherefore out of the depths have I cried, and from the abyss of the earth with my voice to all you that pass by the way. Attend and see me, if any shall find one like unto me, I will give into his hand the morning star.
  [469] The mire of the deep refers to Psalm 68 : 3 (Vulgate) : Infixus sum in limo profundi et non est substantia (AV 69 : 2: I sink in deep mire, where there is no standing). Davids words are interpreted by Epiphanius 283 as follows: there is a material which consists of miry reflections and muddy thoughts of sin. But of Psalm 130 : 1: Out of the depths have I cried to thee, O Lord, he gives the following interpretation: After the saints are so graced that the Holy Ghost dwells within them, he gives them, after having made his habitation in the saints, the gift to look into the deep things of God, that they may praise him from the depths, as also David declares: Out of the depths, he says, have I cried to thee, O Lord. 284
  [470] These contradictory interpretations of the depths (profunda) come much closer together in alchemy, often so close that they seem to be nothing more than two different aspects of the same thing. It is natural that in alchemy the depths should mean now one and now the other, to the despair of all lovers of consistency. But the eternal images are far from consistent in meaning. It is characteristic of the alchemists that they never lost sight of this polarity, thereby compensating the world of dogma, which, in order to avoid ambiguity, emphasizes the one pole to the exclusion of the other. The tendency to separate the opposites as much as possible and to strive for singleness of meaning is absolutely necessary for clarity of consciousness, since discrimination is of its essence. But when the separation is carried so far that the complementary opposite is lost sight of, and the blackness of the whiteness, the evil of the good, the depth of the heights, and so on, is no longer seen, the result is one-sidedness, which is then compensated from the unconscious without our help. The counterbalancing is even done against our will, which in consequence must become more and more fanatical until it brings about a catastrophic enantiodromia. Wisdom never forgets that all things have two sides, and it would also know how to avoid such calamities if ever it had any power. But power is never found in the seat of wisdom; it is always the focus of mass interests and is therefore inevitably associated with the illimitable folly of the mass man.
  [471] With increasing one-sidedness the power of the king decays, for originally it had consisted just in his ability to unite the polarity of all existence in a symbol. The more distinctly an idea emerges and the more consciousness gains in clarity, the more monarchic becomes its content, to which everything contradictory has to submit. This extreme state has to be reached, despite the fact that the climax always presages the end. Mans own nature, the unconscious, immediately tries to compensate, and this is distasteful to the extreme state, which always considers itself ideal and is moreover in a position to prove its excellence with the most cogent arguments. We cannot but admit that it is ideal, but for all that it is imperfect because it expresses only one half of life. Life wants not only the clear but also the muddy, not only the bright but also the dark; it wants all days to be followed by nights, and wisdom herself to celebrate her carnival, of which indeed there are not a few traces in alchemy. For these reasons, too, the king constantly needs the renewal that begins with a descent into his own darkness, an immersion in his own depths, and with a reminder that he is related by blood to his adversary.
  [472] According to the Ancoratus of Epiphanius, the phoenix emerges from his ashes first in the form of a worm:
  --
  [475] Khunraths insertion of the word SVI, in capital letters, after unius plainly indicates that he was referring to something divine. This can only be some analogy of God or Christ. Nowhere else in the alchemical texts is this one day mentioned, except for an occasional remark that by the special grace of God the opus could be completed in one day. Khunraths SVI seems to refer rather to God, in the sense that the filius regius is born on His day, the day that belongs to God or is chosen by him. Since the phoenix is mainly an allegory of resurrection, this one day of birth and renewal must be one of the three days of Christs burial and descent into hell. But there is nothing about this one day in Christian dogma, unless Khunrath, who had a speculative mind, was anticipating the arguments of certain Protestant dogmaticians who, following Luke 23 : 43,303 propounded the theory that after his death Christ did not immediately descend into hell (as in Catholic dogma), but remained in paradise until Easter morning. And just as there was an earthquake at the moment when Christs soul separated from his body in death, so there was another earthquake on Easter morning (Matthew 28 : 2). During this earthquake Christs soul was reunited with his body,304 and only then did he descend into hell to preach to the spirits in prison (I Peter 3 : 19). Meanwhile the angel at the tomb appeared in his place and spoke to the women. The descent into hell is supposed to be limited to this short space of time.305
  [476] On this view the one day would be Easter Day. In alchemy the uniting of the soul with the body is the miracle of the coniunctio, by which the lapis becomes a living body. The phoenix signifies precisely this moment.306 The alchemical transformation was often compared to the rising of the sun. But apart from the fact that there is not the slightest ground for supposing that such speculations ever entered Khunraths head, the Easter morning hypothesis does not seem very satisfactory. The special element of the worm is missing, which Epiphanius stresses in connection with the one day. It seems as though this element should not be overlooked in explaining the filius unius diei. The one day probably refers to Genesis 1:5: And there was evening and there was morning, one day (RSV).307 This was after the separation of light from darkness (or the creation of light), and here it should be remembered that darkness precedes the light and is its mother.308 The son of this one day is the Light, the Logos (John 1:5), who is the Johannine Christ.309 So interpreted, the son of one day immediately becomes related to the Hermaphrodite of nature, 310 the Philosophic Man, and to Saturn, the tempter and oppressor,311 who, as Ialdabaoth and the highest archon, is correlated with the lion. All these figures are synonyms for Mercurius.
  [477] There is a didactic poem, Sopra la composizione della pietra dei Philosophic by Fra Marcantonio Crasselame, which was published in a work significantly entitled La Lumire sortant par soi-mesme des Tnbres.312 As the title shows, this is not the light that was created by the Logos, but a spontaneous, self-begotten light. The poem begins with the creation of the world and declares that the Word created chaos:
  --
  [478] The opus alchymicum recapitulates the secret of creation which began with the incubation of the waters. Mercurius, a living and universal spirit, descends into the earth and mingles with the impure sulphurs, thus becoming fixed:
  If I be clearly understood, your unknown Mercury is nothing other than a living innate universal Spirit which, ever agitated in aerial vapour, descends from the Sun to fill the empty Centre of the Earth; whence it later issues forth from the impure Sulphurs and, from volatile, becomes fixed and, having taken form, imparts its form to the radical moisture.
  --
   (subterranean Hermes). Mercurius is a compound of opposites, and the alchemists were primarily concerned with his dark side, the serpent.
  [481] It is an age-old mythological idea that the hero, when the light of life is extinguished, goes on living as a snake and is worshipped as a snake.317 Another widespread primitive idea is the snake-form of the spirits of the dead. This may well have given rise to the worm version of the phoenix myth.
  --
  The comparison of the god to a snake reminds us of his chthonic form in the underworld, just as the rejuvenated phoenix (f alcon) first takes the form of a worm.328 As Christianity borrowed a good deal from the Egyptian religion it is not surprising that the allegory of the snake found its way into the world of Christian ideas (John 3 : 14) and was readily seized on by the alchemists.329 The dragon is an allegory of Christ as well as of the Antichrist.330 A remarkable parallel occurs in the anonymous treatise, De promissionibus (5th cent.).331 It concerns a version of the legend of St. Sylvester, according to which this saint imprisoned a dragon in the Tarpeian Rock and so rendered him harmless. The other version of this story is related by a certain monk who discovered that the alleged dragon, to whom offerings of virgins were made, was nothing but a mechanical device. St. Sylvester locked the dragon up with a chain, as in Rev. 20 : 1; but in the parallel story the artificial dragon brandished a sword in its mouth, like the Son of Man in Rev. 1 : 16.332

4.06 - THE KING AS ANTHROPOS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [485] This train of thought is consciously or unconsciously continued in alchemy. The Aquarium sapientum says:337
  And firstly it is here to be noted, that the Sages have called this decomposed product, on account of its blackness (Cant. 1), the ravens head. In the same way Christ (Isa. 53) had no form nor comeliness, was the vilest of all men, full of griefs and sicknesses, and so despised that men even hid their faces from him, and he was esteemed as nothing. Yea, in the 22nd Psalm [Vulgate] he complains of this, that he is a worm and no man, the laughing-stock and contempt of the people; indeed, it is not unfitly compared with Christ when the putrefied body of the Sun lies dead, inactive, like ashes, in the bottom of the phial, until, as a result of greater heat, its soul by degrees and little by little descends to it again, and once more infuses, moistens, and saturates the decaying and all but dead body, and preserves it from total destruction. So also did it happen to Christ himself, when at the Mount of Olives, and on the cross, he was roasted338 by the fire of the divine wrath339 (Matt. 26, 27), and complained that he was utterly deserted by his heavenly Father, yet none the less was always (as is wont to happen also to an earthly body through assiduous care and nourishing) comforted and streng thened (Matt. 4, Luke 22) and, so to speak, imbued, nourished, and supported with divine nectar; yea, when at last, in his most sacred passion, and at the hour of death, his strength and his very spirit were completely withdrawn from him, and he went down to the lowest and deepest parts below the earth (Acts 1, Eph. 1, I Peter 3), yet even there he was preserved, refreshed, and by the power of the eternal Godhead raised up again, quickened, and glorified (Rom. 14), when finally his spirit, with its body dead in the sepulchre, obtained a perfect and indissoluble union, through his most joyful resurrection and victorious ascension into heaven, as Lord and Christ (Matt. 28) and was exalted (Mark 16) to the right hand of his Father; with whom through the power and virtue of the Holy Spirit as true God and man he reigns and rules over all things in equal power and glory (Ps. 8), and by his most powerful word preserveth and upholdeth all things (Hebr. 1) and maketh all things one (Acts 17). And this wondrous Union and divine Exaltation angels and men, in heaven and on earth and under the earth (Philipp. 2, 1 Peter 1) can scarce comprehend, far less meditate upon, without fear and terror; and his virtue, power, and roseate Tincture340 is able even now to change, and tint, and yet more, perfectly to cure and heal us sinful men in body and soul: of which things we shall have more to say below . . . Thus, then, we have briefly and simply considered the unique heavenly foundation and corner-stone Jesus Christ, that is to say, how he is compared and united with the earthly philosophical stone of the Sages, whose material and preparation, as we have heard, is an outstanding type and lifelike image of the incarnation of Christ.
  [486] The various fatalities which the old king has to sufferimmersion in the bath or in the sea, dissolution and decomposition, extinction of his light in the darkness, incineration in the fire, and renewal out of the chaosare derived by the alchemists from the dissolution of the matter in acids, from the roasting of ores, the expulsion of sulphur or mercury, the reduction of metallic oxides, and so forth, as if these chemical procedures yielded a picture which, with a little straining of the imagination, could be compared with Christs sufferings and his final triumph. The fact that they projected the Passion as an unconscious premise into the chemical transformations was not at all clear to the alchemists.341 Naturally, under these circumstances, they were able to prove with complete success that their alleged observations coincided with the Passion. Only, it was not a question of their making observations on matter, but of introspection. Since, however, genuine projections are never voluntarily made but always appear as preconscious factors, there must have been something in the unconscious of the alchemists which lent itself to projection (i.e., had a tendency to become conscious because of its energy charge), and on the other hand found in the alchemical operations a hook that attracted it, so that it could express itself in some way. Projection is always an indirect process of becoming consciousindirect because of the check exercised by the conscious mind, by the pressure of traditional or conventional ideas which take the place of real experience and prevent it from happening. One feels that one possesses a valid truth concerning the unknown, and this makes any real knowledge of it impossible. The unconscious factor must necessarily have been something that was incompatible with the conscious attitude. What it was in reality we learn from the statements of the alchemists: a myth that had much in common not only with many mythologems of pagan origin but above all with Christian dogma. If it were identical with the dogma and appeared in projection it would show that the alchemists had a thoroughly anti-Christian attitude (which was not the case). Lacking such an attitude a projection of this kind would be psychologically impossible. But if the unconscious complex represented a figure that deviated from the dogma in certain essential features, then its projection becomes possible, for it would then be in opposition to the dogma approved by consciousness and would have arisen by way of compensation.
  [487] In this and my other writings I have constantly stressed the peculiar nature of the alchemists statements and need not recapitulate what I have said. I should only like to point out that the central idea of the filius philosophorum is based on a conception of the Anthropos in which the Man or the Son of Man does not coincide with the Christian, historical redeemer figure. The alchemical Anthropos comes closer to the Basilidian conception of him as reported by Hippolytus: For he [the Redeemer] . . . is in their view the inner spiritual man in the psychic . . . which is the Sonship that left the soul here not to die but to remain according to its nature, just as the first Sonship left behind on high the Holy Ghost, who is conterminous with him, in the appropriate place, clothing himself in his own soul. 342
  [488] The inner spiritual man bears a resemblance to Christ that is the unconscious premise for the statements about the filius regius.343 This idea contradicts the dogmatic view and therefore has every reason to be repressed and projected. At the same time it is the logical consequence of a spiritual situation in which the historical figure had long since disappeared from consciousness, while his spiritual presence was stressed all the more strongly in the form of the inner Christ or God who is born in the soul of man. The outward fact of the dogmatic Christ was answered from within by that inner primordial image which had produced a Purusha or a Gayomart long before the Christian era and made the assimilation of the Christian revelation possible. The ultimate fate of every dogma is that it gradually becomes soulless. Life wants to create new forms, and therefore, when a dogma loses its vitality, it must perforce activate the archetype that has always helped man to express the mystery of the soul. Note that I do not go so far as to say that the archetype actually produces the divine figure. If the psychologist were to assert that, he would have to possess a sure knowledge of the motives that underlie all historical development and be in a position to demonstrate this knowledge. But there is no question of that. I maintain only that the psychic archetype makes it possible for the divine figure to take form and become accessible to understanding. But the supremely important motive power which is needed for this, and which sets the archetypal possibilities in motion at a given historical moment, cannot be explained in terms of the archetype itself. Only experience can establish which archetype has become operative, but one can never predict that it must enter into manifestation. Who, for instance, could logically have foretold that the Jewish prophet Jesus would give the decisive answer to the spiritual situation in the age of Hellenistic syncretism, or that the slumbering image of the Anthropos would waken to world dominion?
  --
   (true man).344 He corresponds to the chn-yn (true man) of Chinese alchemy. The chn-yn is the product of the opus. On the one hand he is the adept who is transformed by the work,345 on the other he is the homunculus or filius of Western alchemy, who also derives from the true man.346 The treatise of Wei Po-yang says:
  The ear, the eye, and the mouth constitute the three precious things. They should be closed, to stop communication. The True Man living in a deep abyss, floats about the centre of the round vessel . . . The mind is relegated to the realm of Nonexistence so as to acquire an enduring state of thoughtlessness. When the mind is integral, it will not go astray. In its sleep, it will be in Gods embrace, but during its waking hours it is anxious about the continuation or termination of its existence.347
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  [492] If the adept experiences his own self, the true man, in his work, then, as the passage from the Aquarium sapientum shows, he encounters the analogy of the true manChristin new and direct form, and he recognizes in the transformation in which he himself is involved a similarity to the Passion. It is not an imitation of Christ but its exact opposite: an assimilation of the Christ-image to his own self, which is the true man.349 It is no longer an effort, an intentional straining after imitation, but rather an involuntary experience of the reality represented by the sacred legend. This reality comes upon him in his work, just as the stigmata come to the saints without being consciously sought. They appear spontaneously. The Passion happens to the adept, not in its classic formotherwise he would be consciously performing spiritual exercises but in the form expressed by the alchemical myth. It is the arcane substance that suffers those physical and moral tortures; it is the king who dies or is killed, is dead and buried and on the third day rises again. And it is not the adept who suffers all this, rather it suffers in him, it is tortured, it passes through death and rises again. All this happens not to the alchemist himself but to the true man, who he feels is near him and in him and at the same time in the retort. The passion that vibrates in our text and in the Aurora is genuine, but would be totally incomprehensible if the lapis were nothing but a chemical substance. Nor does it originate in contemplation of Christs Passion; it is the real experience of a man who has got involved in the compensatory contents of the unconscious by investigating the unknown, seriously and to the point of self-sacrifice. He could not but see the likeness of his projected contents to the dogmatic images, and he might have been tempted to assume that his ideas were nothing else than the familiar religious conceptions, which he was using in order to explain the chemical procedure. But the texts show clearly that, on the contrary, a real experience of the opus had an increasing tendency to assimilate the dogma or to amplify itself with it. That is why the text says that Christ was compared and united with the stone. The alchemical Anthropos showed itself to be independent of any dogma.350
  [493] The alchemist experienced the Anthropos in a form that was imbued with new vitality, freshness and immediacy, and this is reflected in the enthusiastic tone of the texts. It is therefore understandable that every single detail of the primordial drama would be realized in quite a new sense. The nigredo not only brought decay, suffering, death, and the torments of hell visibly before the eyes of the alchemist, it also cast the shadow of its melancholy over his own solitary soul.351 In the blackness of a despair which was not his own, and of which he was merely the witness, he experienced how it turned into the worm and the poisonous dragon.352 From inner necessity the dragon destroyed itself (natura naturam vincit) and changed into the lion,353 and the adept, drawn involuntarily into the drama, then felt the need to cut off its paws354 (unless there were two lions who devoured one another). The dragon ate its own wings as the eagle did its feathers.355 These grotesque images reflect the conflict of opposites into which the researchers curiosity had led him. His work began with a katabasis, a journey to the underworld as Dante also experienced it,356 with the difference that the adepts soul was not only impressed by it but radically altered. Faust I is an example of this: the transformation of an earnest scholar, through his pact with the devil, into a worldly cavalier and crooked careerist. In the case of the fanciful Christian Rosencreutz the descent to Venus led only to his being slightly wounded in the hand by Cupids arrow. The texts, however, hint at more serious dangers. Olympiodorus says:357 Without great pains this work is not perfected; there will be struggles, violence, and war. And all the while the demon Ophiuchos358 instils negligence (
  ), impeding our intentions; everywhere he creeps about, both within and without, causing oversights, anxiety, and unexpected accidents, or else keeping us from the work by harassments (
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  [495] In the second century of our era Wei Po-yang, quite uninfluenced by Western alchemy and unhampered by the preconceptions of our Christian psychology, gave a drastic account of the sufferings caused by a technical blunder during the opus:
  Disaster will come to the black mass: gases from food consumed will make noises inside the intestines and stomach. The right essence will be exhaled and the evil one inhaled. Days and nights will be passed without sleep, moon after moon. The body will then be tired out, giving rise to an appearance of insanity. The hundred pulses will stir and boil so violently as to drive away peace of mind and body . . . Ghostly things will make their appearance, at which he will marvel even in his sleep. He is then led to rejoice, thinking that he is assured of longevity. But all of a sudden he is seized by an untimely death.374

4.07 - THE RELATION OF THE KING-SYMBOL TO CONSCIOUSNESS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [498] The apotheosis of the king, the renewed rising of the sun, means, on our hypothesis, that a new dominant of consciousness has been produced and that the psychic potential is reversed. Consciousness is no longer under the dominion of the unconscious, in which state the dominant is hidden in the darkness, but has now glimpsed and recognized a supreme goal. The apotheosis of the king depicts this change, and the resultant feeling of renewal is expressed nowhere more plainly than in some of our loveliest chorals. Ripleys Cantilena includes mother Luna, the maternal aspect of night, in this transfiguration, which reminds us of the apotheosis at the end of Faust II. It is as though the moon had risen in the night with as much splendour as the sun. And just as the Queen flows with all delicious unguent so, in the Acts of Thomas,378 a sweet smell pours from the heavenly goddess. She is not only the mother but the Kore, daughter of the light. She is the Gnostic Sophia,379 who corresponds to the alchemical mother. If our interpretation of King Sol is correct,380 then the apotheosis must also have made mother Luna visible, that is to say made the unconscious conscious. What at first sight seems a contradiction in terms resolves itself, on closer examination, as the coming into consciousness of an essential content of the unconscious. It is primarily the feminine element in man, the anima,381 that becomes visible; secondly the moonlight, which enables us to see in the dark, and represents an illumination of the unconscious, or its permeability to light; and thirdly, the moon stands for the rotundum, about which I have written in Psychology and alchemy.382 In the sublunary world her roundness (plenilunium, circulus lunaris)383 corresponds, as the mirror-image of the sun, to the Anthropos, the psychological self, or psychic totality.
  [499] The moon is the connecting-link between the concept of the Virgin Mother and that of the child, who is round, whole, and perfect. The new birth from the moon can therefore be expressed as much by the Christians joy at Eastertide as by the mystic dawn, the aurora consurgens; for the risen king is the soul, which is infused into the dead stone.384 The idea of roundness is also found in the crown, symbol of kingship. Corona regis is cited as synonymous with ashes, body, sea, salt, mother and Blessed Virgin,385 and is thus identified with the feminine element.
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  [504] Pitilessly it is seen from another planet that the king is growing old, even before he sees it himself: ruling ideas, the dominants, change, and the change, undetected by consciousness, is mirrored only in dreams. King Sol, as the archetype of consciousness, voyages through the world of the unconscious, one of its multitudinous figures which may one day be capable of consciousness too. These lesser lights are, on the old view, identical with the planetary correspondences in the psyche which were postulated by astrology. When, therefore, an alchemist conjured up the spirit of Saturn as his familiar, this was an attempt to bring to consciousness a standpoint outside the ego, involving a relativization of the ego and its contents. The intervention of the planetary spirit was besought as an aid. When the king grows old and needs renewing, a kind of planetary bath is instituteda bath into which all the planets pour their influences.387 This expresses the idea that the dominant, grown feeble with age, needs the support and influence of those subsidiary lights to fortify and renew it. It is, as it were, dissolved in the substance of the other planetary archetypes and then put together again. Through this process of melting and recasting there is formed a new amalgam of a more comprehensive nature, which has taken into itself the influences of the other planets or metals.388
  [505] In this alchemical picture we can easily recognize the projection of the transformation process: the aging of a psychic dominant is apparent from the fact that it expresses the psychic totality in ever-diminishing degree. One can also say that the psyche no longer feels wholly contained in the dominant, whereupon the dominant loses its fascination and no longer grips the psyche so completely as before. On the other hand its content and meaning are no longer properly understood, or what is understood fails to touch the heart. A sentiment dincompltude of this kind produces a compensatory reaction which attracts other regions of the psyche and their contents, so as to fill up the gap. As a rule this is an unconscious process that always sets in when the attitude and orientation of the conscious mind have proved inadequate. I stress this point because the conscious mind is a bad judge of its own situation and often persists in the illusion that its attitude is just the right one and is only prevented from working because of some external annoyance. If the dreams were observed it would soon become clear why the conscious assumptions have become unworkable. And if, finally, neurotic symptoms appear, then the attitude of consciousness, its ruling idea, is contradicted, and in the unconscious there is a stirring up of those archetypes that were the most suppressed by the conscious attitude. The therapist then has no other course than to confront the ego with its adversary and thus initiate the melting and recasting process. The confrontation is expressed, in the alchemical myth of the king, as the collision of the masculine, spiritual father-world ruled over by King Sol with the feminine, chthonic mother-world symbolized by the aqua permanens or by the chaos.
  [506] The illegitimate aspect of this relationship appears as incest, veiled, in the Cantilena, by adoptionwhich nevertheless results in the pregnancy of the mother. As I have explained elsewhere, incest expresses the union of elements that are akin or of the same nature; that is to say the adversary of Sol is his own feminine chthonic aspect which he has forgotten. Sols reflected light is the feminine Luna, who dissolves the king in her moistness. It is as though Sol had to descend into the watery deep of the sublunary world in order to unite the powers of Above and Below (as in Fausts journey to the Mothers). The unworkable conscious dominant disappears in menacing fashion among the contents rising up from the unconscious, thus bringing about a darkening of the light. The warring elements of primeval chaos are unleashed, as though they had never been subjugated. The battle is fought out between the dominant and the contents of the unconscious so violently that reason would like to clamp down on unreason. But these attempts fail, and go on failing until the ego acknowledges its impotence and lets the furious battle of psychic powers go its own way. If the ego does not interfere with its irritating rationality, the opposites, just because they are in conflict, will gradually draw together, and what looked like death and destruction will settle down into a latent state of concord, suitably expressed by the symbol of pregnancy.389 In consequence the king, the previous dominant of consciousness, is transformed into a real and workable whole, whereas before he had only pretended to wholeness.
  [507] The Cantilena shows us what that dominant was which is subjected to transformation not only in Ripley but in many other alchemists: it was the Christian view of the world in the Middle Ages. This problem is of such dimensions that one cannot expect a medieval man to have been even remotely conscious of it. It was bound to work itself out in projection, unconsciously. For this reason, too, it can hardly be grasped even todaywhich is why the psychological interpretation of the One, the filius regius, meets with the greatest difficulties. From the hymnlike manner in which the alchemists praised their son it is quite evident that they meant by this symbol either Christ himself or something that corresponded to him. Naturally they were not concerned with the historical personality of Jesus, which at that time was completely covered up by the dogmatic figure of the second Person of the Trinity. The latter symbol had slowly crystallized out in the course of the centuries, though it was clearly prefigured in the Logos of St. John. Nor was the conception of God as senex and puer peculiar to the alchemists, for many clerics who were not alchemists took it as a transformation of the wrathful and vindictive Yahweh of the Old Testament into the God of Love of the New. Thus the archetype of the kings renewal manifested itself not only among the philosophers but also in ecclesiastical circles.390
  [508] There can be a psychological explanation of the filius regius only when this image has sloughed off its projected form and become a purely psychic experience. The Christ-lapis parallel shows clearly enough that the filius regius was more a psychic event than a physical one, since as a physical event it can demonstrably never occur and as a religious experience it is beyond question. There are many passages in the texts that can be interpretedstrange as this may soundas an experience of Christ in matter. Others, again, lay so much emphasis on the lapis that one cannot but see in it a renewal and completion of the dogmatic image. An unequivocal substitution of the filius regius for Christ does not, to my knowledge, occur in the literature, for which reason one must call alchemy Christian even though heretical. The Christ-lapis remains an ambiguous figure.
  [509] This is of considerable importance as regards a psychological interpretation of the filius regius. In any such view the place of matter, with its magical fascination, is taken by the unconscious, which was projected into it. For our modern consciousness the dogmatic image of Christ changed, under the influence of evangelical Protestantism, into the personal Jesus, who in liberal rationalism, which abhorred all mysticism, gradually faded into a mere ethical prototype. The disappearance of the feminine element, namely the cult of the Mother of God, in Protestantism was all that was needed for the spirituality of the dogmatic image to detach itself from the earthly man and gradually sink into the unconscious. When such great and significant images fall into oblivion they do not disappear from the human sphere, nor do they lose their psychic power. Anyone in the Middle Ages who was familiar with the mysticism of alchemy remained in contact with the living dogma, even if he was a Protestant. This is probably the reason why alchemy reached its heyday at the end of the sixteenth and in the seventeenth century: for the Protestant it was the only way of still being Catholic. In the opus alchymicum he still had a completely valid transformation rite and a concrete mystery. But alchemy did not flourish only in Protestant countries; in Catholic France it was still widely practised during the eighteenth century, as numerous manuscripts and published works testify, such as those of Dom Pernety (17161800?), Lenglet du Fresnoy (16741752?), and the great compilation of Manget, published 1702. This is not surprising, as in France at that time the modern anti-Christian schism was brewing which was to culminate in the Revolution that relatively harmless prelude to the horrors of today. The decline of alchemy during the Enlightenment meant for many Europeans a descent of all dogmatic imageswhich till then had been directly present in the ostensible secrets of chemical matterto the underworld.
  [510] Just as the decay of the conscious dominant is followed by an irruption of chaos in the individual,391 so also in the case of the masses (Peasant Wars, Anabaptists, French Revolution, etc.), and the furious conflict of elements in the individual psyche is reflected in the unleashing of primeval blood-thirstiness and lust for murder on a collective scale. This is the sickness so vividly described in the Cantilena. The loss of the eternal images is in truth no light matter for the man of discernment. But since there are infinitely many more men of no discernment, nobody, apparently, notices that the truth expressed by the dogma has vanished in a cloud of fog, and nobody seems to miss anything. The discerning person knows and feels that his psyche is disquieted by the loss of something that was the life-blood of his ancestors. The undiscerning
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  [511] Only the living presence of the eternal images can lend the human psyche a dignity which makes it morally possible for a man to stand by his own soul, and be convinced that it is worth his while to persevere with it. Only then will he realize that the conflict is in him, that the discord and tribulation are his riches, which should not be squandered by attacking others; and that, if fate should exact a debt from him in the form of guilt, it is a debt to himself. Then he will recognize the worth of his psyche, for nobody can owe a debt to a mere nothing. But when he loses his own values he becomes a hungry robber, the wolf, lion, and other ravening beasts which for the alchemists symbolized the appetites that break loose when the black waters of chaosi.e., the unconsciousness of projectionhave swallowed up the king.393
  [512] It is a subtle feature of the Cantilena that the pregnancy cravings of the mother are stilled with peacocks flesh and lions blood, i.e., with her own flesh and blood.394 If the projected conflict is to be healed, it must return into the psyche of the individual, where it had its unconscious beginnings. He must celebrate a Last Supper with himself, and eat his own flesh and drink his own blood; which means that he must recognize and accept the other in himself. But if he persists in his one-sidedness, the two lions will tear each other to pieces. Is this perhaps the meaning of Christs teaching, that each must bear his own cross? For if you have to endure yourself, how will you be able to rend others also?
  [513] Such reflections are justified by the alchemical symbolism, as one can easily see if one examines the so-called allegories a little more closely and does not dismiss them at the start as worthless rubbish. The miraculous feeding with ones own substanceso strangely reflecting its prototype, Christmeans nothing less than the integration of those parts of the personality which are still outside ego-consciousness. Lion and peacock, emblems of concupiscence and pride, signify the overweening pretensions of the human shadow, which we so gladly project on our fellow man in order to visit our own sins upon him with apparent justification. In the age-old image of the uroboros lies the thought of devouring oneself and turning oneself into a circulatory process, for it was clear to the more astute alchemists that the prima materia of the art was man himself.395 The uroboros is a dramatic symbol for the integration and assimilation of the opposite, i.e., of the shadow. This feed-back process is at the same time a symbol of immortality, since it is said of the uroboros that he slays himself and brings himself to life, fertilizes himself and gives birth to himself. He symbolizes the One, who proceeds from the clash of opposites, and he therefore constitutes the secret of the prima materia which, as a projection, unquestionably stems from mans unconscious. Accordingly, there must be some psychic datum in it which gives rise to such assertions, and these assertions must somehow characterize that datum even if they are not to be taken literally. What the ultimate reason is for these assertions or manifestations must remain a mystery, but a mystery whose inner kinship with the mystery of faith was sensed by the adepts, so that for them the two were identical.

4.08 - THE RELIGIOUS PROBLEM OF THE KINGS RENEWAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [514] Medical psychology has recognized today that it is a therapeutic necessity, indeed, the first requisite of any thorough psychological method, for consciousness to confront its shadow.396 In the end this must lead to some kind of union, even though the union consists at first in an open conflict, and often remains so for a long time. It is a struggle that cannot be abolished by rational means.397 When it is wilfully repressed it continues in the unconscious and merely expresses itself indirectly and all the more dangerously, so no advantage is gained. The struggle goes on until the opponents run out of breath. What the outcome will be can never be seen in advance. The only certain thing is that both parties will be changed; but what the product of the union will be it is impossible to imagine. The empirical material shows that it usually takes the form of a subjective experience which, according to the unanimous testimony of history, is always of a religious order. If, therefore, the conflict is consciously endured and the analyst follows its course without prejudice, he will unfailingly observe compensations from the unconscious which aim at producing a unity. He will come across numerous symbols similar to those found in alchemyoften, indeed, the very same. He will also discover that not a few of these spontaneous formations have a numinous quality in harmony with the mysticism of the historical testimonies. It may happen, besides, that a patient, who till then had shut his eyes to religious questions, will develop an unexpected interest in these matters. He may, for instance, find himself getting converted from modern paganism to Christianity or from one creed to another, or even getting involved in fundamental theological questions which are incomprehensible to a layman. It is unnecessary for me to point out here that not every analysis leads to a conscious realization of the conflict, just as not every surgical operation is as drastic as a resection of the stomach. There is a minor surgery, too, and in the same way there is a minor psycho therapy whose operations are harmless and require no such elucidation as I am concerned with here. The patients I have in mind are a small minority with certain spiritual demands to be satisfied, and only these patients undergo a development which presents the doctor with the kind of problem we are about to discuss.
  [515] Experience shows that the union of antagonistic elements is an irrational occurrence which can fairly be described as mystical, provided that one means by this an occurrence that cannot be reduced to anything else or regarded as in some way unau thentic. The decisive criterion here is not rationalistic opinions or regard for accepted theories, but simply and solely the value for the patient of the solution he has found and experienced. In this respect the doctor, whose primary concern is the preservation of life, is in an advantageous position, since he is by training an empiricist and has always had to employ medicines whose healing power he knew even though he did not understand how it worked. Equally, he finds all too often that the scientifically explained and attested healing power of his medicines does not work in practice.
  [516] If, now, the alchemists meant by their old king that he was God himself, this also applies to his son. They themselves must have shrunk from thinking out the logical consequences of their symbolism, otherwise they would have had to assert that God grows old and must be renewed through the art. Such a thought would have been possible at most in the Alexandrian epoch, when gods sprang up like mushrooms. But for medieval man it was barely conceivable.398 He was far more likely to consider that the art would change something in himself, for which reason he regarded its product as a kind of
  . Had he had any idea of psychology, he would almost certainly have called his healing medicament psychic and would have regarded the kings renewal as a transformation of the conscious dominantwhich naturally has nothing to do with a magical intervention in the sphere of the gods.
  --
  [519] The alchemical figure of the king has provoked this long discussion because it contains the whole of the hero myth including the kingsand Godsrenewal, and on the other hand because, as we conjecture, it symbolizes the dominant that rules consciousness. King Sol is not a pleonasm; it denotes a consciousness which is not only conscious as such but is conscious in a quite special way. It is controlled and directed by a dominant that, in the last resort, is the arbiter of values. The sun is the common light of nature, but the king, the dominant, introduces the human element and brings man nearer to the sun, or the sun nearer to man.399
  [520] Consciousness is renewed through its descent into the unconscious, whereby the two are joined. The renewed consciousness does not contain the unconscious but forms with it a totality symbolized by the son. But since father and son are of one being, and in alchemical language King Sol, representing the renewed consciousness, is the son, consciousness would be absolutely identical with the King as dominant. For the alchemists this difficulty did not exist, because the King was projected into a postulated substance and hence behaved merely as an object to the consciousness of the artifex. But if the projection is withdrawn by psychological criticism, we encounter the aforesaid difficulty that the renewed consciousness apparently coincides with the renewed king, or son. I have discussed the psychological aspect of this problem in the second of the Two Essays on Analytical Psychology, in the chapter on the mana personality. The difficulty cannot be resolved by purely logical argument but only by careful observation and analysis of the psychic state itself. Rather than launch out into a detailed discussion of case-histories I would prefer to recall the well-known words of Paul, I live, yet not I, but Christ liveth in me (Gal. 2 : 20), which aptly describe the peculiar nature of this state. From this we can see that that other, earlier state, when the king aged and disappeared, is marked by a consciousness in which a critical ego knowingly took the place of the sick king, looking back to an earlier mythical time when this ego still felt absolutely dependent on a higher and mightier non-ego. The subsequent disappearance of the feeling of dependence and the simultaneous streng thening of criticism are felt as progress, enlightenment, liberation, indeed as redemption, although a one-sided and limited being has usurped the throne of a king. A personal ego seizes the reins of power to its own destruction; for mere egohood, despite possessing an anima rationalis, is not even sufficient for the guidance of personal life, let alone for the guidance of men. For this purpose it always needs a mythical dominant, yet such a thing cannot simply be invented and then believed in. Contemplating our own times we must say that though the need for an effective dominant was realized to a large extent, what was offered was nothing more than an arbitrary invention of the moment. The fact that it was also believed in goes to prove the gullibility and cluelessness of the public and at the same time the profoundly felt need for a spiritual authority transcending egohood. An authority of this kind is never the product of rational reflection or an invention of the moment, which always remains caught in the narrow circle of ego-bound consciousness; it springs from traditions whose roots go far deeper both historically and psychologically. Thus a real and essentially religious renewal can be based, for us, only on Christianity. The extremely radical reformation of Hinduism by the Buddha assimilated the traditional spirituality of India in its entirety and did not thrust a rootless novelty upon the world. It neither denied nor ignored the Hindu pantheon swarming with millions of gods, but boldly introduced Man, who before that had not been represented at all. Nor did Christ, regarded simply as a Jewish reformer, destroy the law, but made it, rather, into a matter of conviction. He likewise, as the regenerator of his age, set against the Greco-Roman pantheon and the speculations of the philosophers the figure of Man, not intending it as a contradiction but as the fulfilment of a mythologem that existed long before him the conception of the Anthropos with its complex Egyptian, Persian, and Hellenistic background.
  [521] Any renewal not deeply rooted in the best spiritual tradition is ephemeral; but the dominant that grows from historical roots act like a living being within the ego-bound man. He does not possess it, it possesses him; therefore the alchemists said that the artifex is not the master but rather the minister of the stoneclearly showing that the stone is indeed a king towards whom the artifex behaves as a subject.
  [522] Although the renewed king corresponds to a renewed consciousness, this consciousness is as different from its former state as the filius regius differs from the enfeebled old king. Just as the old king must forgo his power and make way for the little up start ego, so the ego, when the renewed king returns, must step into the background. It still remains the sine qua non of consciousness,400 but it no longer imagines that it can settle everything and do everything by the force of its will. It no longer asserts that where theres a will theres a way. When lucky ideas come to it, it does not take the credit for them, but begins to realize how dangerously close it had been to an inflation. The scope of its willing and doing becomes commensurate with reality again after an Ash Wednesday has descended upon its pre-sumptuousness.401
  [523] We can compare the logical sequence of psychological changes with the alchemical symbolism as follows:
  Ego-bound state with feeble dominant
  --
  [525] We have here a discrepancy between the alchemical and psychological symbolism and the Christian. It is indeed difficult to imagine what kind of coniunctio beyond the union of conscious (male) and unconscious (female) in the regenerated dominant could be meant, unless we assume, with the dogmatic tradition, that the regenerated dominant also brings the corpus mysticum of mankind (Ecclesia as Luna) into glorious reality. Among the alchemists, who were mostly solitaries by choice, the motif of the Apocalyptic marriage, characterized as the marriage of the Lamb (Rev. 19 : 7ff.), is missing, the accent here lying on the sacrificial appellation lamb. According to the oldest and most primitive tradition the king, despite his dignity and power, was a victim offered up for the prosperity of his country and his people, and in his godlike form he was even eaten. As we know, this archetype underwent an extremely complicated development in Christianity. From the standpoint of Christian symbolism the alchemists conception of the goal lacked, firstly, the motif of the heavenly marriage and, secondly, the almost more important motif of sacrifice and the totem meal. (The mourned gods of Asia MinorTammuz, Adonis, etc.were, in all probability, originally sacrifices for the fruitfulness of the year.) The lapis was decidedly an ideal for hermits, a goal for isolated individuals. Besides that, it was a food (cibus immortalis), could be multiplied indefinitely, was a living being with body, soul, and spirit, an androgyne with incorruptible body, etc. Though likened to King Sol and even named such, it was not a sponsus, not a victim, and belonged to no community; it was like the treasure hid in a field, the which when a man hath found, he hideth (Matt. 13 : 44), or like one pearl of great price, for which a man went and sold all that he had, and bought it (Matt. 13 : 46). It was the well-guarded, precious secret of the individual.403 And though the old Masters emphasized that they would not hide their secret jealously 404 and would reveal it to all seekers, it was perfectly clear that the stone remained the preoccupation of the individual.
  [526] In this connection it should not be forgotten that in antiquity certain influences, evidently deriving from the Gnostic doctrine of the hermaphroditic Primordial Man,405 penetrated into Christianity and there gave rise to the view that Adam had been created an androgyne.406 And since Adam was the prototype of Christ, and Eve, sprung from his side, that of the Church, it is understandable that a picture of Christ should develop showing distinctly feminine features.407 In religious art the Christ-image has retained this character to the present day.408 Its veiled androgyny reflects the hermaphroditism of the lapis, which in this respect has more affinity with the views of the Gnostics.
  --
  [529] Koepgen introduces his book with a dedication and a motto. The first is: Renatis praedestinatione (To those who are reborn out of predestination), and the second is from John 14 : 12: He that believeth on me, the works that I do he shall do also, and greater works than these shall he do. The dedication echoes the motif of election, which the author shares with the alchemists. For Morienus had said of alchemy:
  God vouchsafes this divine and pure science to his faithful and his servants, that is, to those on whom nature made it proper to confer it from the beginning of things. For this thing can be naught else but the gift of God most high, who commits and shows it as he will, and to whom he will of his faithful servants. For the Lord selects of his servants those whom he wills and chooses, to seek after this divine science which is concealed from man, and having sought it to keep it with them.412
  --
  [531] Koepgen thinks along the same lines, as his dedication and motto show. It is easy to see what happens when the logical conclusion is drawn from the fourteenth chapter of John: the opus Christi is transferred to the individual. He then becomes the bearer of the mystery, and this development was unconsciously prefigured and anticipated in alchemy, which showed clear signs of becoming a religion of the Holy Ghost and of the Sapientia Dei. Koepgens standpoint is that of creative mysticism, which has always been critical of the Church. Though this is not obviously so in Koepgen, his attitude betrays itself indirectly in the living content of his book, which consistently presses for a deepening and broadening of the dogmatic ideas. Because he remained fully conscious of his conclusions, he does not stray so very far outside the Church, whereas the alchemists, because of their unconsciousness and naive lack of reflection, and unhampered by intellectual responsibility, went very much further in their symbolism. But the point of departure for both is the procreative, revelatory working of the Holy Ghost, who is a wind that bloweth where it listeth, and who advances beyond his own workings to greater works than these. The creative mystic was ever a cross for the Church, but it is to him that we owe what is best in humanity.415

4.09 - REGINA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [532] We have met the figure of the Queen so often in the course of our exposition that we need say only a few words about her here. We have seen that as Luna she is the archetypal companion of Sol. Together they form the classic alchemical syzygy, signifying on the one hand gold and silver, or something of the kind,416 and on the other the heavenly pair described in Aurora Consurgens:
  Therefore I will rise and go into the city, seeking in the streets and the broad ways a chaste virgin to espouse, comely in face, more comely in body, most comely in her garments, that she may roll back the stone from the door of my sepulchre and give me wings like a dove, and I will fly with her into heaven and then say: I live for ever, and will rest in her, for the Queen stood on my right hand in gilded clothing, surrounded with variety. . . . O Queen of the heights, arise, make haste, my love, my spouse, speak, beloved, to thy lover, who and of what kind and how great thou art. . . . My beloved, who is ruddy, hath spoken to me, he hath sought and besought: I am the flower of the field and the lily of the valleys, I am the mother of fair love and of fear and of knowledge and of holy hope. As the fruitful vine I have brought forth a pleasant odour, and my flowers are the fruit and honour and riches. I am the bed of my beloved, . . . wounding his heart with one of my eyes and with one hair of my neck. I am the sweet smell of ointments giving an odour above all aromatical spices, and like unto cinnamon and balsam and chosen myrrh.417
  --
  [541] It would certainly be desirable if a psychological explanation and clarification could be given of what seems to be indicated by the mythologem of the marriage. But the psychologist does not feel responsible for the existence of what cannot be known; as the handmaid of truth he must be satisfied with establishing the existence of these phenomena, mysterious as they are. The union of conscious and unconscious symbolized by the royal marriage is a mythological idea which on a higher level assumes the character of a psychological concept. I must expressly emphasize that the psychological concept is definitely not derived from the mythologem, but solely from practical investigation of both the historical and the case material. What this empirical material looks like has been shown in the dream-series given in Psychology and alchemy. It serves as a paradigm in place of hundreds of examples, and it may therefore be regarded as more than an individual curiosity.
  [542] The psychological union of opposites is an intuitive idea which covers the phenomenology of this process. It is not an explanatory hypothesis for something that, by definition, transcends our powers of conception. For, when we say that conscious and unconscious unite, we are saying in effect that this process is inconceivable. The unconscious is unconscious and therefore can neither be grasped nor conceived. The union of opposites is a transconscious process and, in principle, not amenable to scientific explanation. The marriage must remain the mystery of the queen, the secret of the art, of which the Rosarium reports King Solomon as saying:
  --
  [543] The Queen of Sheba, Wisdom, the royal art, and the daughter of the philosophers are all so interfused that the underlying psychologem clearly emerges: the art is queen of the alchemists heart, she is at once his mother, his daughter, and his beloved, and in his art and its allegories the drama of his own soul, his individuation process, is played out.

5.01 - ADAM AS THE ARCANE SUBSTANCE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [544] Like the King and Queen, our first parents are among those figures through whom the alchemists expressed the symbolism of opposites. Adam is mentioned far more frequently than Eve, and for this reason we shall have to concern ourselves first and principally with him. He will give us plenty to get on with, as he figures in a great variety of significations which enter the world of alchemical ideas from the most heterogeneous sources.
  [545] Ruland defines Adam as a synonym for the aqua permanens, in contradistinction to Eve, who signifies earth. Water is the prime arcane substance, and is therefore the agent of transformation as well as the substance to be transformed. As water is synonymous with Mercurius, we can understand the remark of John Dee that that other Mercurius who appears in the course of the work is the Mercurius of the Philosophers, that most renowned Microcosm and Adam.1 Adam is mentioned as the arcane substance in Rosinus. His correlates are lead and Azoch, 2 both, like Adam,3 of hermaphroditic nature. Similarly, Dorn says that the lapis was called Adam, who bore his invisible Eve hidden in his body. 4 This archaic idea occasionally turns up in the products of the insane today.5 The dual nature of Adam is suggested in the Gloria mundi: When Almighty God had created Adam and set him in paradise, he showed him two things in the future, saying, Behold, Adam, here are two things: one fixed and constant, the other fugitive.6
  --
  [548] Accordingly the arcane substance would appear to be the inner man or Primordial Man, known as Adam Kadmon in the Cabala. In the poem of Valentinus, this inner man is swamped by the goddess of lovean unmistakable psychologem for a definite and typical psychic state, which is also symbolized very aptly by the Gnostic love-affair between Nous and Physis. In both cases the higher spiritual man is the more comprehensive, supra-ordinate totality which we know as the self. The bath, submersion, baptism, and drowning are synonymous, and all are alchemical symbols for the unconscious state of the self, its embodiments, as it wereor, more precisely, for the unconscious process by which the self is reborn and enters into a state in which it can be experienced. This state is then described as the filius regius. The old dragon who prepared the bath, a primeval creature dwelling in the caverns of the earth, is, psychologically, a personification of the instinctual psyche, generally symbolized by reptiles. It is as though the alchemists were trying to express the fact that the unconscious itself initiates the process of renewal.
  [549] Adams bath is also mentioned in a Latin manuscript in my possession, where an unspecified being or creature addresses Adam thus: Hear, Adam, I will speak with you. You must go with me into the bath; you know in what manner we are influenced the one by the other, and how you must pass through me. Thus I step up to you with my sharpened arrows, aiming them at your heart 12
  [550] Here again Adam is the transformative substance, the old Adam who is to renew himself. The arrows recall the telum passionis of Mercurius and the shafts of Luna, which the alchemists, via the mysticism of Hugh of St. Victor13 and others, referred to that well-known passage in the Song of Songs: Thou hast wounded my heart, as we have seen earlier.14 The speaker in the manuscript must be feminine, as immediately before there is a reference to the cohabitation of man and woman.
  [551] Both texts point to a hierosgamos which presupposes a kind of consanguineous relationship between sponsus and sponsa. The relationship between Adam and Eve is as close as it is difficult to define. According to an old tradition Adam was androgynous before the creation of Eve.15 Eve therefore was more himself than if she had been his sister. Adams highly unbiblical marriage is emphasized as a hierosgamos by the fact that God himself was present at the ceremony as best man (paranymphus).16 Traces of cabalistic tradition are frequently noticeable in the alchemical treatises from the sixteenth century on. Both our texts are fairly late and so fall well within this tradition.
  [552] We must now turn to the question of why it was that Adam should have been selected as a symbol for the prima materia or transformative substance. This was probably due, in the first place, to the fact that he was made out of clay, the ubiquitous materia vilis that was axiomatically regarded as the prima materia and for that very reason was so tantalizingly difficult to find, although it was before all eyes. It was a piece of the original chaos, of the massa confusa, not yet differentiated but capable of differentiation; something, therefore, like shapeless, embryonic tissue. Everything could be made out of it.17 For us the essential feature of the prima materia is that it was defined as the massa confusa and chaos, referring to the original state of hostility between the elements, the disorder which the artifex gradually reduced to order by his operations. Corresponding to the four elements there were four stages of the process (tetrameria), marked by four colours, by means of which the originally chaotic arcane substance finally attained to unity, to the One, the lapis, which at the same time was an homunculus.18 In this way the Philosopher repeated Gods work of creation described in Genesis 1. No wonder, therefore, that he called his prima materia Adam and asserted that it, like him, consisted or was made out of the four elements. For out of the four elements were created our Father Adam and his children, says the Turba.19 And Gabir ibn Hayyan (Jabir)20 says in his Book of Balances:
  --
  [558] The material I have presented is so suggestive that no detailed commentary is needed. Adam stands not only for the psyche but for its totality; he is a symbol of the self, and hence a visualization of the irrepresentable Godhead. Even if all the texts here cited were not available to the alchemists, a knowledge of the Zosimos treatises or of certain Cabalistic traditions would have been sufficient to make quite clear to them what was meant when the arcane substance was called Adam. I need hardly point out how important these historical statements are from the psychological point of view: they give us valuable indications of the way in which the corresponding dream-symbols should be evaluated. We do not devalue statements that originally were intended to be metaphysical when we demonstrate their psychic nature; on the contrary, we confirm their factual character. But, by treating them as psychic phenomena, we remove them from the inaccessible realm of metaphysics, about which nothing verifiable can be said, and this disposes of the impossible question as to whether they are true or not. We take our stand simply and solely on the facts, recognizing that the archetypal structure of the unconscious will produce, over and over again and irrespective of tradition, those figures which reappear in the history of all epochs and all peoples, and will endow them with the same significance and numinosity that have been theirs from the beginning.

5.02 - THE STATUE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [559] An old tradition says that Adam was created a lifeless statue. It is worthy of remark that the statue plays a mysterious role in ancient alchemy. One of the earliest Greek treatises, the Book of Komarios,48 says:
  After the body had been hidden in the darkness, [the spirit] found it full of light. And the soul united with the body, since the body had become divine through its relation to the soul, and it dwelt in the soul. For the body clothed itself in the light of divinity, and the darkness departed from it, and all were united in love, body, soul, and spirit, and all became one; in this the mystery is hidden. But the mystery was fulfilled in their coming together, and the house was sealed, and the statue [
  --
  [560] The statue has a somewhat different significance in the treatise of Senior,50 who speaks of the water that is extracted from the hearts of statues. Senior is identical with the Arabian alchemist Ibn Umail al-Tamimi. He is reported to have opened tombs and sarcophagi in Egypt and to have removed the mummies.51 Mummies were supposed to possess medicinal virtues, and for this reason bits of corpses had long been mentioned in European pharmacy under the name of mumia.52 It is possible that mumia was also used for alchemical purposes. It is mentioned in Khunrath as synonymous with the prima materia.53 In Paracelsus, who may have been Khunraths source for this, Mumia balsamita has something to do with the elixir, and is even called the physical life-principle itself.54 Seniors statues may well have been Egyptian sarcophagi, which as we know were portrait-statues. In the same treatise there is a description of a statue (of Hermes Trismegistus) in an underground chapel. Senior says: I shall now make known to you what that wise man who made the statue has hidden in that house; in it he has described that whole science, as it were, in the figure, and taught his wisdom in the stone, and revealed it to the discerning. Michael Maier comments: That is the statue from whose heart the water is extracted. He also mentions that a stone statue which pronounced oracles was dedicated to Hermes in Achaia Pharis.
  [561] In Raymond Lully (Ramon Llull) there is an oil that is extracted from the heart of statues, and moreover by the washing of water and the drying of fire.55 This is an extremely paradoxical operation in which the oil evidently serves as a mediating and uniting agent.
  --
  ) of Mercurius and hid in them a simulacrum of the god. In this way they worshipped not the unseemly herm but the image hidden inside.61 Plato is referring to these statues when he makes alcibiades say that Socrates bears a strong resemblance to those figures of Silenus in statuaries shops, represented holding pipes or flutes; they are hollow inside, and when they are taken apart you see that they contain little figures [
  ] of gods.62
  [565] It must have appealed very much to the imagination of the alchemists that there were statues of Mercurius with the real god hidden inside. Mercurius was their favourite name for that being who changed himself, during the work, from the prima materia into the perfected lapis Philosophorum. The figure of Adam readily lent itself as a biblical synonym for the alchemical Mercurius, first because he too was androgynous, and second because of his dual aspect as the first and second Adam. The second Adam is Christ, whose mystical androgyny is established in ecclesiastical tradition.63 I shall come back to this aspect of Adam later.
  [566] According to the tradition of the Mandaeans, Adam was created by the seven in the form of a lifeless bodily statue which could not stand erect. This characteristic expression bodily statue frequently recurs in their literature and recalls the Chaldaean myth handed down by the Naassenes, that mans body was created by the demons and was called a statue (
  --
  [567] As Adam has always been associated with the idea of the second Adam in the minds of Christian writers,67 it is readily understandable that this idea should reappear among the alchemists. Thus Mylius says:
  There now remains the second part of the philosophical practice, by far the more difficult, by much the more sublime. In this we read that all the sinews of talent, all the mental efforts of many philosophers have wearied themselves. For it is more difficult to make a man live again, than to slay him. Here is Gods work besought: for it is a great mystery to create souls, and to mould the lifeless body into a living statue.68
  This living statue refers to the end-result of the work; and the work, as we have seen, was on the one hand a repetition of the creation of the world, and on the other a process of redemption, for which reason the lapis was paraphrased as the risen Christ. The texts sometimes strike a chiliastic note with their references to a golden age when men will live forever without poverty and sickness.69 Now it is remarkable that the statue is mentioned in connection with the eschatological ideas of the Manichaeans as reported by Hegemonius: the world will be consumed with fire and the souls of sinners chained for all eternity, and then shall these things be, when the statue shall come.70 I would not venture to say whether the Manichaeans influenced the alchemists or not, but it is worth noting that in both cases the statue is connected with the end-state. The tradition reported by Hegemonius has been confirmed by the recently discovered original work of Mani, the Kephalaia.71 This says:
  At that time [the Father of Greatness] made the messenger and Jesus the radiant and the Virgin of Light and the Pillar of Glory and the gods. . . . 72 The fourth time, when they shall weep, is the time when the statue [
  --
  [568] The statue has yet another meaning in alchemy which is worth mentioning. In his treatise De Igne et Sale Vigenerus calls the sun the eye and heart of the sensible world and the image of the invisible God, adding that St. Dionysius called it the clear and manifest statue of God.78 This statement probably refers to Dionysiuss De divinis nominibus (ch. IV): The sun is the visible image of divine goodness.79 Vigenerus translated
   not by imago but by statua, which does not agree with the Latin text of the collected edition brought out by Marsilio Ficino in 15023, to which he may have had access. It is not easy to see why he rendered
   by statua, unless perhaps he wished to avoid repeating the word imago from the end of the preceding sentence. But it may also be that the word cor recalled to his mind Seniors phrase from the hearts of statues, as might easily happen with so learned an alchemist. There is, however, another source to be considered: it is evident from this same treatise that Vigenerus was acquainted with the Zohar. There the Haye Sarah on Genesis 28:22 says that M alchuth is called the statue when she is united with Tifereth.80 Genesis 28 : 22 runs: And this stone, which I have set for a pillar, shall be Gods house.81 The stone is evidently a reminder that here the upper (Tifereth) has united with the lower (M alchuth): Tifereth the son82 has come together with the Matrona83 in the hierosgamos. If our conjecture is correct, the statue could therefore be the Cabalistic equivalent of the lapis Philosophorum, which is likewise a union of male and female. In the same section of Vigeneruss treatise the sun does in fact appear as the bridegroom.84 As Augustine is quoted a few lines later, it is possible that Vigenerus was thinking of that passage where Augustine says:
  Like a bridegroom Christ went forth from his chamber, he went out with a presage of his nuptials into the field of the world. He ran like a giant exulting on his way, and came to the marriage bed of the cross, and there, in mounting it, he consummated his marriage. And when he perceived the sighs of the creature, by a loving exchange he gave himself up to the torment in place of his bride. He yielded up also the carbuncle, as the jewel of his blood, and he joined the woman to himself for ever. I have espoused you to one husband, says the apostle, that I may present you as a chaste virgin to Christ [2 Cor. 11 : 2].85
  [569] Since Adam signifies not only the beginning of the work, the prima materia, but also the end, the lapis, and the lapis is the product of the royal marriage, it is possible that Vigeneruss statua Dei, replacing the more usual imago Dei, has some connection with the Cabalistic interpretation of the stone of Bethel, which in turn marked the union of Tifereth and M alchuth. The statue stands for the inert materiality of Adam, who still needs an animating soul; it is thus a symbol for one of the main preoccupations of alchemy.

5.03 - ADAM AS THE FIRST ADEPT, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [570] Not always in alchemy is Adam created out of the four elements. The Introitus apertus, for instance, says that the soul of the gold is united with Mercurius in lead, that they may bring forth Adam and his wife Eve.86 Here Adam and Eve take the place of King and Queen. But in general Adam, being composed of the four elements, either is the prima materia and the arcane substance itself,87 or he brought it with him from paradise, at the beginning of the world, as the first adept. Maier mentions that Adam brought antimony (then regarded as an arcane substance)88 from paradise.89 The long line of Philosophers begins with him. The Aquarium sapientum asserts that the secret of the stone was revealed to Adam from above and was subsequently sought after with singular longing by all the Holy Patriarchs.90 The Gloria mundi says: The Lord endowed Adam with great wisdom, and such marvellous insight that he immediately, without the help of any teachersimply by virtue of his original righteousnesshad a perfect knowledge of the seven liberal arts, and of all animals, plants, stones, metals, and minerals. Nay, what is more, he had a perfect understanding of the Holy Trinity, and of the coming of Christ in the flesh.91 This curious opinion is traditional and comes mainly from Rabbinic sources.92 Aquinas, too, thought that Adam, because of his perfection, must have had a knowledge of all natural things.93 In Arabian tradition Shth (Seth) learnt medicine from him.94 Adam also built the Kaba, for which purpose the angel Gabriel gave him the ground-plan and a precious stone. Later the stone turned black because of the sins of men.95
  [571] The Jewish sources are even more explicit. Adam understood all the arts,96 he invented writing, and from the angels he learnt husbandry and all the professions including the art of the smith.97 A treatise from the eleventh century lists thirty kinds of fruit which he brought with him from paradise.98 Maimonides states that Adam wrote a book on trees and plants.99 Rabbi Eliezer credits Adam with the invention of the leap-year.100 According to him, the tables on which God later inscribed the law came from Adam.101 From Eliezer, probably, derives the statement of Bernardus Trevisanus that Hermes Trismegistus found seven stone tables in the vale of Hebron, left over from antediluvian times. On them was a description of the seven liberal arts. Adam had put these tables there after his expulsion from paradise.102 According to Dorn, Adam was the first practitioner and inventor of the arts. He had a knowledge of all things before and after the Fall, and he also prophesied the renewal and chastening of the world by the flood.103 His descendants set up two stone tables on which they recorded all the natural arts in hieroglyphic script. Noah found one of these tables at the foot of Mount Ararat, bearing a record of astronomy.104
  --
  [574] The series of eight incarnations of the true prophet is distinguished by the special position of the eighth, namely Christ. The eighth prophet is not merely the last in the series; he corresponds to the first and is at the same time the fulfilment of the seven, and signifies the entry into a new order. I have shown in Psychology and alchemy (pars. 200ff.), with the help of a modern dream, that whereas the seven form an uninterrupted series, the step to the eighth involves hesitation or uncertainty and is a repetition of the same phenomenon that occurs with three and four (the Axiom of Maria). It is very remarkable that we meet it again in the Taoist series of eight immortals (hsien-yn): the seven are great sages or saints who dwell in heaven or on the earth, but the eighth is a girl who sweeps up the fallen flowers at the southern gate of heaven.114 The parallel to this is Grimms tale of the seven ravens: there the seven brothers have one sister.115 One is reminded in this connection of Sophia, of whom Irenaeus says: This mother they also call the Ogdoad, Sophia, Terra, Jerusalem, Holy Spirit, and, with a masculine reference, Lord.116 She is below and outside the Pleroma. The same thought occurs in connection with the seven planets in Celsuss description of the diagram of the Ophites, attacked by Origen.117 This diagram is what I would call a mandalaan ordering pattern or pattern of order which is either consciously devised or appears spontaneously as a product of unconscious processes.118 The description Origen gives of the diagram is unfortunately not particularly clear, but at least we can make out that it consisted of ten circles, presumably concentric, since he speaks of a circumference and a centre.119 The outermost circle was labelled Leviathan and the innermost Behemoth, the two apparently coinciding, for Leviathan was the name for the centre as well as the circumference.120 At the same time, the impious diagram said that the Leviathan . . . is the soul that has permeated the universe.121
  [575] Origen had got hold of a diagram like the one used by Celsus and discovered in it the names of the seven angels Celsus alludes to. The prince of these angels was called the accursed God, and they themselves were called sometimes gods of light and sometimes archons. The accursed God refers to the Judaeo-Christian world-creator, as Origen duly notes. Yahweh appears here obviously as the prince and father of the seven archons.122 The first of them had a lions form and was named Michael; the second was a bull and was named Suriel, the bull-formed; the third, Raphael, had the form of a snake; the fourth, named Gabriel, the form of an eagle; the fifth, Thauthabaoth, the form of a bear; the sixth, Erataoth, the form of a dog; and the seventh had the form of an ass and was called Onol or Taphabaoth or Thar thataoth.123

5.04 - THE POLARITY OF ADAM, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [585] There has always existed a widely felt need to think of the first man as having a light nature; hence the frequent comparison with the sun. The alchemists did not insist on this aspect, so I need say only a few words about it here. Usually, however, in the non- alchemical literature Adam is a light figure whose splendour even outshines that of the sun. He lost his radiance owing to the Fall.156 Here we have a hint of his dual nature: on the one hand shining and perfect, on the other dark and earthy. Haggadic interpretation derives his name from adamah, earth.157
  [586] His dual nature is confirmed by Origen: one Adam was made out of earth, the other after the image and likeness of God. He is our inner man, invisible, incorporeal, unspotted, and immortal.158 Similar views are expressed by Philo.159 It is worth noting that in Colossians 1:15 Christ is this image of the invisible God, the firstborn of every creature.
  --
  ] and is called by them Adamas; and hymns to him are many and various. He quotes as an example: From thee the father, through thee the mother, the two immortal names, parents of the Aeons, O citizen of heaven, O Man of the Great Name!161 Adam is masculo-feminine also in Jewish tradition. In Midrash Rabbah VIII, 1162 he is an androgyne, or a man and woman grown into one body with two faces. God sawed the body in two and made each half a back.163 Through his androgyny Adam has affinities with Platos sphere-shaped Original Being as well as with the Persian Gayomart. This idea has left a few traces in alchemy. For instance, Glauber attributes the sign of the circle to Adam and the square to Eve.164 The circle is usually the sign for gold and sun. It is found in the latter sense in the Book of the Cave of Treasures: Then God made Adam. . . . And when the angels saw his glorious appearance, they were moved by the beauty of the sight; for they saw the form of his countenance, while it was enkindled, in shining splendour like to the ball of the sun, and the light of his eyes like to the sun, and the form of his body like to the light of a crystal.165 An Arabic Hermes-text on the creation of Adam relates that, when the virgin (Eve) came to power, the angel Harus (Horus) arose from the unanimous will of the planets. This Harus took sixty spirits from the planets, eighty-three from the zodiac, ninety from the highest heaven, one hundred and twenty-seven from the earth, three hundred and sixty spirits in all, mixed them together and created out of them Adamanus, the first man, after the form of the highest heaven.166 The number 360 and the form of heaven both indicate his circular shape.
  [588] Aside, however, from his androgyny there is a fundamental polarity in Adam which is based on the contradiction between his physical and spiritual nature. This was felt very early, and is expressed in the view of Rabbi Jeremiah ben Eleazar that Adam must have had two faces, in accordance with his interpretation of Psalm 139 : 5: Thou hast beset me behind and before;167 and in the Islamic view that Adams soul was created thousands of years before his body and then refused to enter the figure made of clay, so that God had to put it in by force.168
  --
  [590] As the first man, Adam is the homo maximus, the Anthropos, from whom the macrocosm arose, or who is the macrocosm. He is not only the prima materia but a universal soul which is also the soul of all men.179 According to the Mandaeans he is the mystery of the worlds.180 The conception of the Anthropos first penetrated into alchemy through Zosimos, for whom Adam was a dual figure the fleshly man and the man of light.181 I have discussed the significance of the Anthropos idea at such length in Psychology and alchemy that no further documentation is needed here. I shall therefore confine myself to material that is of historical interest in following the thought-processes of the alchemists.
  [591] Already in Zosimos182 three sources can be distinguished: Jewish, Christian, and pagan. In later alchemy the pagan-syncretistic element naturally fades into the background to leave room for the predominance of the Christian element. In the sixteenth century, the Jewish element becomes noticeable again, under the influence of the Cabala, which had been made accessible to a wider public by Johann Reuchlin183 and Pico della Mirandola.184 Somewhat later the humanists then made their contri bution from the Hebrew and Aramaic sources, and especially from the Zohar. In the eighteenth century an allegedly Jewish treatise appeared, Abraham Eleazars Uraltes Chymisches Werck,185 making copious use of Hebraic terminology and claiming to be the mysterious Rindenbuch of Abraham the Jew, which, it was said, had revealed the art of gold-making to Nicholas Flamel (13301417).186 In this treatise there is the following passage:
  For Noah must wash me in the deepest sea, with pain and toil, that my blackness may depart; I must lie here in the deserts among many serpents, and there is none to pity me; I must be fixed to this black cross, and must be cleansed therefrom with wretchedness and vinegar187 and made white, that the inwards of my head may be like the sun or Marez,188 and my heart may shine like a carbuncle, and the old Adam come forth again from me. O! Adam Kadmon, how beautiful art thou! And adorned with the rikmah189 of the King of the World! Like Kedar190 I am black henceforth; ah! how long! O come, my Mesech,191 and disrobe me, that mine inner beauty may be revealed. . . . O that the serpent roused up Eve! To which I must testify with my black colour that clings to me, and that is become mine by the curse of this persuasion, and therefore am I unworthy of all my brothers. O Sulamith afflicted within and without, the watchmen of the great city will find thee and wound thee, strip thee of thy garments and smite thee, and take away thy veil. . . . Yet shall I be blest again when I am delivered from the poison brought upon me by the curse, and mine inmost seed and first birth comes forth. For its father is the sun, and its mother the moon. Yea, I know else of no other bridegroom who should love me, because I am so black. Ah! do thou tear down the heavens and melt my mountains! For thou didst crumble the mighty kingdoms of Canaan like dust, and crush them with the brazen serpent of Joshua and offer them up to Algir
  --
  [595] Among the pagan sources we must distinguish an Egyptian one, concerned with the very ancient tradition of the God-man Osiris and the theology of kingship; a Persian one, derived from Gayomart; and an Indian one, derived from Purusha.206 The Christian source for alchemical ideas is the aforementioned Pauline doctrine of the first and second Adam.

5.04 - Three Dreams, #Words Of Long Ago, #The Mother, #Integral Yoga
  At the top of a very high tower standing on a high mountain, in a room so vast that it seemed to be low, I was leaning against the far wall, and facing me was a window looking outside. On my left a raised throne with several steps, and on the throne sat the Lord of Nations. This I knew although I had not looked at him. To my right at the far end of the immense room, in a kind of alcove lit from above, sat a young womana nation. She was a small, dumpy child with very dark hair and a pale and mat complexion. She had put on a wedding-dress, with a crown of white flowers on her head (the dress was mostly white with some blue and a few touches of gold). I knew that I had helped this nation to dress in this way, and to climb the mountain and the tower to come up to the room. She had come to offer herself as a bride to the Lord of Nations, and for this purpose she was to undergo a series of ordeals that the Lord wanted to impose upon her in order to know whether she was worthy of him. These ordeals were the ordeals of Terror.
  For the first ordeal he had a full glass as well as a decanter brought to her. And she was to drink the contents of both. To her they seemed to be bloodhuman blood newly shed. And He, from the height of his throne, was saying to her, Drink this blood to show that you are not afraid. The poor child was trembling with disgust and did not dare touch the ghastly beverage. But at that hour, Lord, You had given me the full consciousness and power of the Truth. From where I stood I could clearly see the transparent purity of the water which the glass and the decanter really contained. And while the child was still hesitating and the Lord was taunting her in a biting tone, What! you are trembling already! This is yet only the first ordeal, the easiest of all, what will you do next?

5.05 - THE OLD ADAM, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [599] Our suspicions have been aroused, and in what follows we shall pursue them on the assumption that the old Adam is not a mere accident but is one of those irritating ambiguities of which there is no lack in the alchemical texts. They are irritating because seldom if ever can it be ascertained with any certainty whether they arose from a conscious intention to deceive or from an unconscious conflict.
  [600] The old Adam, evidently, can come forth again from the Shulamite, the black mother, only because he had once got into her in some way. But that can only have been the old, sinful Adam, for the blackness of the Shulamite is an expression for sin, the original sin, as the text shows. Behind this idea lies the archetype of the Anthropos who had fallen under the power of Physis, but it seems doubtful whether our author had any conscious knowledge of this myth. Had he really been familiar with Cabalistic thought he would have known that Adam Kadmon, the spiritual First Man, was an Idea in the Platonic sense, which could never be confused with the sinful man. By his equation old Adam = Adam Kadmon the author has contaminated two opposites. The interpretation of this passage must therefore be: from the black Shulamite comes forth the antithesis old Adam: Adam Kadmon. Her obvious connection with the earth as the mother of all living things makes it clear that her son was the sinful Adam, but not Adam Kadmon, who, as we have seen, is an emanation of En Soph. Nevertheless, by contaminating the two, the text makes both of them issue from the Shulamite. The old Adam and the Primordial Man appear to be identical, and the author could excuse himself by saying that by old he meant the first or original Adama point which it is not easy to deny.

5.06 - THE TRANSFORMATION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [606] The appearance of Adam Kadmon has characteristic consequences for the Shulamite: it brings about a solificatio, an illumination of the inwards of the head. This is a veiled but, for the psychology of alchemy, typical allusion to the transfiguration(glorificatio) of the adept or of his inner man. For Adam is interior homo noster, the Primordial Man in us.
  [607] Seen in the light of the above remarks, Eleazars text assumes a by no means uninteresting aspect and, since its train of thought is characteristic of the basic ideas of alchemy, a meaning with many facets. It depicts a situation of distress corresponding to the alchemical nigredo: the blackness of guilt has covered the bridal earth as with black paint. The Shulamite comes into the same category as those black goddesses (Isis, Artemis, Parvati, Mary) whose names mean earth. Eve, like Adam, ate of the tree of knowledge and thereby broke into the realm of divine privilegesye shall be as gods, knowing good and evil. In other words she inadvertently discovered the possibility of moral consciousness, which until then had been outside mans range. As a result, a polarity was torn open with momentous consequences. There was a sundering of earth from heaven, the original paradise was shut down, the glory of the First Man was extinguished, M alchuth became a widow, the fiery yang went back aloft, and the damp yin enveloped humanity with darkness, degenerated through ever-increasing wantonness, and finally swelled into the black waters of the Deluge, which threatened to drown every living thing but on the other hand could be understood more hopefully as an ablution of the blackness. Noah, too, appears in a different light: he is no longer seen as someone runing away from the catastrophe but as Lord of the Waters, the minister of the ablution. This operation does not seem to be enough, however, for the Shulamite promptly gets herself into the opposite kind of pickleinto the dry desert, where, like the children of Israel, she is menaced by evil in the form of poisonous serpents.212 This is an allusion to the tribulations of the Exodus, which in a sense was a repetition of the expulsion from paradise, since bidding farewell to the fleshpots of Egypt was quite as painful a prospect as the stony ground from which our first parents had to wrest a living in the sweat of their brows. But even with this last extremity the goal is not reached, for the Shulamite has still to be fixed to a black cross. The idea of the cross points beyond the simple antithesis to a double antithesis, i.e., to a quaternio. To the mind of the alchemist this meant primarily the intercrossing elements:
  or the four qualities:
  We know that this fastening to a cross denotes a painful state of suspension, or a tearing asunder in the four directions.213 The alchemists therefore set themselves the task of reconciling the warring elements and reducing them to unity. In our text this state is abolished when the distressing blackness is washed off with wretchedness and vinegar. This is an obvious allusion to the hyssop and gall which Christ was given to drink. In the oft-quoted text of Maier, wretchedness and vinegar stand for the melancholia of the nigredo, as contrasted with the joy and gladness of the redeemed state. The washing with wretchedness and vinegar finally brings about the whitening as well as a solificatio of the inwards of the head, presumably the brain or even the soul. We can only interpret this as meaning that the Shulamite experienced a transformation similar to Parvatis, who, saddened by her blackness, was given a golden skin by the gods. Here we must emphasize that it is the lapis or hermaphrodite which, as the god who is quartered or torn asunder or crucified on the Four, represents and suffers the discord of the elements, and at the same time brings about the union of the Four and besides that is identical with the product of the union. The alchemists could not help identifying their Primordial Man with Christ, for whom our author substitutes Adam Kadmon.
  [608] Since sun and gold are equivalent concepts in alchemy, the solificatio means that the inwards of the headwhatever we are to understand by thatare transformed into light, or Marez, the precious white earth. The Shulamites heart, too, will shine like a carbuncle. From the time of the Middle Ages the carbuncle was regarded as a synonym for the lapis.214 Here the allegory is transparent: as the head is illuminated, so the heart burns in love.
  [609] The difference between Parvati and the Shulamite is, therefore, that whereas Parvati is transformed outwardly the Shulamite is transformed inwardly. Outwardly she remains as black as ever. Unlike the Shulamite of the Song of Songs, whose skin is swarthy, our Shulamite declares that her blackness clings to her as if painted on, and that one has only to disrobe her to bring her inner beauty to light. By the sin of Eve she is plunged, as it were, in ink, in the tincture, and blackened, just as in Islamic legend the precious stone that Allah gave Adam was blackened by his sin. If the poison of the curse is taken from her -which will obviously happen when the Beloved appears then her innermost seed, her first birth, will come forth. According to the text this birth can refer only to the appearance of Adam Kadmon. He is the only one who loves her despite her blackness. But this blackness seems to be rather more than a veneer, for it will not come off; it is merely compensated by her inner illumination and by the beauty of the bridegroom. As the Shulamite symbolizes the earth in which Adam lay buried, she also has the significance of a maternal progenitrix. In this capacity the black Isis put together again the limbs of her dismembered brother-spouse, Osiris. Thus Adam Kadmon appears here in the classic form of the son-lover, who, in the hierosgamos of sun and moon, reproduces himself in the mother-beloved. Consequently the Shulamite takes over the ancient role of the hierodule of Ishtar. She is the sacred harlot (meretrix), which is one of the names the alchemist gave his arcane substance.
  [610] The Shulamites reversion to type is not a stroke of genius on the part of our author, but merely the traditional alchemical view that our infant, the son of the Philosophers, is the child of sun and moon. But in so far as he represents the hermaphroditic Primordial Man himself, the son is at the same time the father of his parents. alchemy was so saturated with the idea of the mother-son incest that it automatically reduced the Shulamite of the Song of Songs to her historical prototype.215
  [611] We have paid due attention to the rec alcitrant nature of the Shulamites blackness. Now it is significant that the old Adam is mentioned at the very moment when the perfect, prelapsarian Adam, the shining Primordial Man, is obviously meant. Just as the black Shulamite misses the final apotheosis, the total albedo, so we lack the necessary confirmation that the first Adam is changed into the second, who at the same time is the father of the first. We cannot suppress the suspicion that, just as the blackness will not disappear, so the old Adam will not finally change. This may be the deeper reason why the expression the old Adam did not worry the author but, on the contrary, seemed just right. It is, unfortunately, far truer to say that a change for the better does not bring a total conversion of darkness into light and of evil into good, but, at most, is a compromise in which the better slightly exceeds the worse. The complication introduced by the old Adam, therefore, does not seem to be merely fortuitous, since it forms a factor in an archetypal quaternio composed as follows:
  --
  [613] Although this quaternio plays a considerable role in alchemy, it is not a product of alchemical speculation but an archetype which can be traced back to the primitive marriage-class system (four-kin system). As a quaternity it represents a whole judgment and formulates the psychic structure of mans totality. This expresses on the one hand the structure of the individual, i.e., a male or female ego in conjunction with the contrasexual unconscious, and on the other hand the egos relation to the other sex, without which the psychological individual remains incomplete. (By this I mean primarily a psychic relationship.) But in this schema the idea of transformation, so characteristic of alchemy, is missing. As a scientific discipline, empirical psychology is not in a position to establish whether the conscious ego ranks higher or lower than the anima, which, like the ego, has a positive and a negative aspect. Science does not make value-judgments, and though psychology has a concept of value it is nothing but a concept of intensity: one complex of ideas has a higher value when its power of assimilation proves stronger than that of another.217 The alchemical idea of transformation is rooted in a spiritual concept of value which takes the transformed as being more valuable, better, higher, more spiritual, etc., and the empirical psychologist has nothing to set against this. But since evaluating and estimating are functions of feeling and nevertheless do play a role in psychology, value must somehow be taken into account. This happens when an assertion or value-judgment is accepted as an intrinsic part of the description of an object.
  [614] The moral as well as the energic value of the conscious and the unconscious personality is subject to the greatest individual variations. Generally the conscious side predominates, though it suffers from numerous limitations. The schema of the psychological structure, if it is to be compared with the alchemical schema, must therefore be modified by the addition of the idea of transformation. This operation is conceivable in principle, as the process of making the anima and animus conscious does in fact bring about a transformation of personality. Hence it is the psycho therapist who is principally concerned with this problem. The foremost of his therapeutic principles is that conscious realization is an important agent for transforming the personality. The favourable aspect of any such transformation is evaluated as improvementprimarily on the basis of the patients own statements. The improvement refers in the first place to his psychic health, but there can also be a moral improvement. These statements become increasingly difficult or impossible to verify when the evaluation imperceptibly encroaches upon territory hedged about with philosophical or theoretical prejudices. The whole question of improvement is so delicate that it is far easier to settle it by arbitrary decision than by careful deliberation and comparison, which are an affront to all those terrible simplifiers who habitually cultivate this particular garden.
  [615] Although the fact of transformation and improvement cannot be doubted, it is nevertheless very difficult to find a suitable term for it which is not open to misunderstanding and can be fitted into our schema. Medieval man, like our own simplifiers, was naive enough always to know what was better. We are not so sure, and besides this we feel to some extent answerable to those who hold a different opinion. We cannot cherish the joyful belief that everybody else is in the wrong. For this reason we shall probably have to give up the idea of expressing in the terminology of our schema the kind of transformation which is bound up with conscious realization and the wholeness (individuation) it brings in its train.
  --
  [617] What prevents us from setting up a psychological schema fully corresponding to the alchemical one is ultimately, therefore, the difference between the old and the modern view of the world, between medieval romanticism and scientific objectivity.
  [618] The more critical view which I have outlined here on the objective basis of scientific psychology is, however, implied in the alchemical schema. For even as the old Adam comes forth again and is present in the schema just as much as Adam Kadmon, so the blackness does not depart from the Shulamite, an indication that the transformation process is not complete but is still going on. That being so, the old Adam is not yet put off and the Shulamite has not yet become white.
  [619] In the Cabalistic view Adam Kadmon is not merely the universal soul or, psychologically, the self, but is himself the process of transformation, its division into three or four parts (trimeria or tetrameria). The alchemical formula for this is the Axiom of Maria: One becomes two, two becomes three, and out of the Third comes the One as the Fourth.218 The treatise of Rabbi Abraham Cohen Irira (Hacohen Herrera) says: Adam Kadmon proceeded from the Simple and the One, and to that extent he is Unity; but he also descended and fell into his own nature, and to that extent he is Two. And again he will return to the One, which he has in him, and to the Highest; and to that extent he is Three and Four.219 This speculation refers to the essential Name, the Tetragrammaton, which is the four letters of Gods name, three different, and the fourth a repetition of the second.220 In the Hebrew word YHVH (written without vowels), he is feminine and is assigned as a wife to yod221 and to vau. As a result yod222 and vau223 are masculine, and the feminine he, though doubled, is identical and therefore a single unit. To that extent the essential Name is a triad. But since he is doubled, the Name is also a tetrad or quaternity224a perplexity which coincides most strangely with the Axiom of Maria. On the other hand the Tetragrammaton consists of a double marriage and thus agrees in an equally remarkable manner with our Adam diagrams. The doubling of the feminine he is archetypal,225 since the marriage quaternio presupposes both the difference and the identity of the feminine figures. This is true also of the two masculine figures, as we have seen, though here their difference usually predominatesnot surprisingly, as these things are mostly products of the masculine imagination. Consequently the masculine figure coincides with mans consciousness, where differences are practically absolute. Though the feminine figure is doubled it is so little differentiated that it appears identical. This double yet identical figure corresponds exactly to the anima, who, owing to her usually unconscious state, bears all the marks of non-differentiation.
  [620] If we apply these considerations to the alchemical schema, we shall be able to modify it in a way that was not possible with the psychological one. We thus arrive at a formula which reduces both to the same denominator:
  [621] The critical point, namely the fact that the transformation is not complete, comes out in the text itself; the desired perfection is relegated to the future, that she who is encompassed by many mountains shall be freed. For this a divine miracle is needed, the crushing and burning of Canaan, the tearing down of heaven, and the melting of mountains. One can see from these tours de force the magnitude of the difficulties that have to be overcome before perfection is reached.
  --
  [623] The state of imperfect transformation, merely hoped for and waited for, does not seem to be one of torment only, but of positive, if hidden, happiness. It is the state of someone who, in his wanderings among the mazes of his psychic transformation, comes upon a secret happiness which reconciles him to his apparent loneliness. In communing with himself he finds not deadly boredom and melancholy but an inner partner; more than that, a relationship that seems like the happiness of a secret love, or like a hidden springtime, when the green seed228 sprouts from the barren earth, holding out the promise of future harvests. It is the alchemical benedicta viriditas, the blessed greenness, signifying on the one hand the leprosy of the metals (verdigris), but on the other the secret immanence of the divine spirit of life in all things. O blessed greenness, which generatest all things! cries the author of the Rosarium.229 Did not the spirit of the Lord, writes Mylius, which is a fiery love, give to the waters when it was borne over them a certain fiery vigour, since nothing can be generated without heat? God breathed into created things . . . a certain germination or greenness, by which all things should multiply . . . They called all things green, for to be green means to grow . . . Therefore this virtue of generation and the preservation of things might be called the Soul of the World.230
  [624] Green signifies hope and the future, and herein lies the reason for the Shulamites hidden joy, which otherwise would be difficult to justify. But in alchemy green also means perfection. Thus Arnaldus de Villanova says: Therefore Aristotle says in his book, Our gold, not the common gold, because the green which is in this substance signifies its total perfection, since by our magistery that green is quickly turned into truest gold.231 Hence the Shulamite continues:
  But I must be like a dove with wings, and I shall come and be free at vespertime, when the waters of impurity are abated, with a green olive leaf; then is my head of the fairest Asophol,232 and my hair curly-gleaming as the

5.07 - ROTUNDUM, HEAD, AND BRAIN, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [626] Although the above passage from the Song of Songs is chiefly responsible for the golden head, it should be emphasized that this motif also occurs in alchemy without direct reference to the Song of Songs. His head was of fine gold, says the Splendor solis of the dismembered man whose body was white like salt.243 In Greek alchemy the adepts were called children of the golden head.244 The simple (i.e., arcane) substance was called the Golden Head, after the god-sent Daniel, Gods mouthpiece.245 According to legend, Pope Sylvester II (d. 1003), famed as the transmitter of Arabian science, possessed a golden head that imparted oracles.246 This legend may perhaps date back to the Harranite ceremony of the oracular head.247 The head has also the subsidiary meaning of the corpus rotundum, signifying the arcane substance.248 This is particularly relevant to our text, as the inwards of the head turned to gold and/or white earth. The latter is the terra alba foliata (foliated white earth), which in this case would be the brain. This conjecture is corroborated by the fact that the inwards of the head is, as it were, a literal translation of
   (marrow in the head). Besides this the brain is a synonym for the arcane substance, as is clear from a Hermes quotation in the Rosarium: Take his brain, powder it with very strong vinegar . . . until it turns dark.249 The brain was of interest to the alchemists because it was the seat of the spirit of the supracelestial waters,250 the waters that are above the firmament (Genesis 1 : 7). In the Visio Arislei the brain of the King of the Sea is the birthplace of the brother-sister pair.251 The Liber quartorum calls the brain the abode of the divine part.252 For the brain has a proximity to the rational soul, which in turn possesses simplicitas, a feature it shares with God.253 Because the brain seemed secretly to participate in the alchemical process,254 Wei Po-yang states that when the brain is properly tended for the required length of time, one will certainly attain the miracle.255 References to the brain are also found in Greek alchemy, an especially large role being played by the
   (brain-stone), which was equated with the
  --
  [627] Zosimos is the connecting link between alchemy and Gnosticism, where we find similar ideas. There the brain (or cerebellum) is in shape like the head of a dragon.263 The wicked Korybas, having affinities on the one hand with Adam and on the other with the Kyllenic Hermes,264 comes from the head on high and from the uncharacterized brain,265 and penetrates all things; we know not how and in what fashion he comes. Here Hippolytus paraphrases John 5 : 37: We have heard his voice, but we have not seen his shape, an allusion to a partially unconscious factor. To emphasize this aspect, Hippolytus goes on to say that Korybas dwells in the image of clay (
  ), i.e., in man.266 This, he continues, is the God who dwells in the flood, of whom the Psalter says that he calls aloud and cries out from many waters.267 We can take this as the longing of the unconscious for consciousness. When one considers that this passage dates from an age (ca. 2nd cent.) that had not the remotest conception of psychology in the modern sense, one must admit that Hippolytus, with the scanty means at his disposal, has managed to give a fairly decent account of the psychological facts. The Adam of whom the Naassenes speak is a rock.
  --
  [628] These extracts are sufficient to show how original are the bases of alchemical ideas. If no continuity of tradition can be proven, we would be forced to assume that the same ideas can arise spontaneously, again and again, from an archetypal foundation.

5.08 - ADAM AS TOTALITY, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [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.:
  --
  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, M alchuth. 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., M alchuth, 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 M alchuth.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
  --
  [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 M alchuth, since the feet are the organ that touches the earth. The earth, M alchuth, is Yesods footstool.321 M alchuth 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 M alchuth 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
  --
  [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
  --
  [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.
  --
  [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 M alchuth (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

5.1.01.2 - The Book of the Statesman, #5.1.01 - Ilion, #unset, #Zen
  Ascanus, Iliones, alcesiphron, Orus, Aretes.
  Next from the citadel came with the voice of the heralds before him

5.1.01.4 - The Book of Partings, #5.1.01 - Ilion, #unset, #Zen
  Guarded the screens of stone and divided alcove and chamber.
  Ivory carved and broidered robes and the riches of Indus

5.1.01.7 - The Book of the Woman, #5.1.01 - Ilion, #unset, #Zen
  Wise alcestes son and the Lemnian, stern Philoctetes,
  These and unnumbered warlike captains marching the Argives.

5 - The Phenomenology of the Spirit in Fairytales, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  psyche as a lower principle of activity, and conversely the alche-
  mists thought of spirit as the ligamentum animae et corporis,
  --
  of a subtle disposition like a vapour or a smoke, so to the alche-
  mist spiritus was a subtle, volatile, active, and vivifying essence,
  such as alcohol was understood to be, and all the arcane sub-
  stances. On this level, spirit includes spirits of salts, spirits of
  --
  air of probability attaches to the alchemical definition of anima as Mercurius.
  211
  --
  ceived by the alchemists. 8 But he can also be negative, and then
  he signifies the infantile shadow. 9 In both cases the boy means
  --
  pair of them play a considerable role in alchemy as symbols of
  Mercurius.
  --
  7 Cf. Psychology and alchemy, par. 115.
  8 Cf. the vision of the "naked boy" in Meister Eckhart (trans, by Evans, I, p. 438).
  --
  dactyls of antiquity, the homunculi of the alchemists, and the
  gnomic throng of hobgoblins, brownies, gremlins, etc. How
  --
  naive way that the English alchemist, Sir George Ripley, 33 de-
  scribes the "old king" as "antiquus dierum" "the Ancient of
  --
  threeness mean as compared with wholeness? In alchemy this
  problem is known as the axiom of Maria and runs all through
  --
  the alchemists we can see clearly how the divine Trinity has its
  counterpart in a lower, chthonic triad (similar to Dante's three-
  --
  hunter, who can be thought of alchemically as the lower triad.
  Four, a feminine number, is assigned to the old woman. The
  --
  of wholeness, threeness is not. The latter, according to alchemy,
  denotes polarity, since one triad always presupposes another,
  --
  and in particular to Psychology and alchemy and "Psychology and Religion."
  39 The oldest representation I know of this problem is that of the four sons of
  --
  41 Cf. Psychology and alchemy, fig. 54 and par. 539; and, for a more detailed
  account, "The Spirit Mercurius," par. 271.
  --
  53 The alchemists stress the long duration of the work and speak of the "longissima
  via," "diuturnitas immensae meditationis," etc. The number 12 may be connected
  --
  Maria Prophetissa, which plays a considerable role in alchemy.
  It may therefore be rewarding to examine more closely the
  --
  curious conception of the redeemer in alchemy. His first liberat-
  ing act is to deliver the evil spirit from the divine punishment
  --
  given herself as a concubine. The Moor represents the alchemi-
  cal nigredo in which the arcane substance lies hidden, an idea
  --
  453 As in alchemy, our fairytale describes the unconscious proc-
  esses that compensate the conscious, Christian situation. It de-
  --
  66 The great tree corresponds to the arbor philosophica of the alchemists. The
  meeting between an earthly human being and the anima, swimming down in the
  --
  chology and alchemy, fig. 257. 67 Cf. my "Wotan."
  251
  --
  trickster motifs can be found in the alchemical figure of Mer-
  curius; for instance, his fondness for sly jokes and malicious

6.01 - THE ALCHEMICAL VIEW OF THE UNION OF OPPOSITES, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  object:6.01 - THE alcHEMICAL VIEW OF THE UNION OF OPPOSITES
  author class:Carl Jung
  --
  1. THE alcHEMICAL VIEW OF THE UNION OF OPPOSITES
  [654] Herbert Silberer rightly called the coniunctio the central idea of the alchemical procedure.1 This author correctly recognized that alchemy was, in the main, symbolical, whereas the historian of alchemy, Eduard von Lippmann, a chemist, did not mention the term coniunctio even in his index.2 Anyone who has but a slight acquaintance with the literature knows that the adepts were ultimately concerned with a union of the substancesby whatever names these may have been called. By means of this union they hoped to attain the goal of the work: the production of the gold or a symbolical equivalent of it. Although the coniunctio is unquestionably the primordial image of what we today would call chemical combination, it is hardly possible to prove beyond a doubt that the adept thought as concretely as the modern chemist. Even when he spoke of a union of the natures, or of an amalgam of iron and copper, or of a compound of sulphur and mercury, he meant it at the same time as a symbol: iron was Mars and copper was Venus, and their fusion was at the same time a love-affair. The union of the natures which embrace one another was not physical and concrete, for they were celestial natures which multiplied by the comm and of God.3 When red lead was roasted with gold it produced a spirit, that is, the compound became spiritual,4 and from the red spirit proceeded the principle of the world.5 The combination of sulphur and mercury was followed by the bath and death.6 By the combination of copper and the aqua permanens, which was usually quicksilver, we think only of an amalgam. But for the alchemists it meant a secret, philosophical sea, since for them the aqua permanens was primarily a symbol or a philosophical postulate which they hoped to discoveror believed they had discoveredin the various fluids. The substances they sought to combine in reality always hadon account of their unknown naturea numinous quality which tended towards phantasmal personification. They were substances which, like living organisms, fertilized one another and thereby produced the living being [
  ] sought by the Philosophers.7 The substances seemed to them hermaphroditic, and the conjunction they strove for was a philosophical operation, namely the union of form and matter.8 This inherent duality explains the duplications that so often occur, e.g., two sulphurs, two quicksilvers,9 Venus alba et rubea,10 aurum nostrum and aurum vulgi.
  --
  [656] The synthesis of the incorruptible One or quintessence follows the Axiom of Maria, the earth representing the fourth. The separation of the hostile elements corresponds to the initial state of chaos and darkness. From the successive unions arise an active principle (sulphur) and a passive (salt), as well as a mediating, ambivalent principle, Mercurius. This classical alchemical trinity then produces the relationship of male to female as the supreme and essential opposition. Fire comes at the beginning and is acted on by nothing, and earth at the end acts on nothing. Between fire and earth there is no interaction; hence the four elements do not constitute a circle, i.e., a totality. This is produced only by the synthesis of male and female. Thus the square at the beginning corresponds to the quaternio of elements united in the quinta essentia at the endquadrangle will answer to quadrangle.
  [657] The alchemical description of the beginning corresponds psychologically to a primitive consciousness which is constantly liable to break up into individual affective processesto fall apart, as it were, in four directions. As the four elements represent the whole physical world, their falling apart means dissolution into the constituents of the world, that is, into a purely inorganic and hence unconscious state. Conversely, the combination of the elements and the final synthesis of male and female is an achievement of the art and a product of conscious endeavour. The result of the synthesis was consequently conceived by the adept as self-knowledge,18 which, like the knowledge of God, is needed for the preparation of the Philosophers Stone.19 Piety is needed for the work, and this is nothing but knowledge of oneself.20 This thought occurs not only in late alchemy but also in Greek tradition, as in the Alexandrian treatise of Krates (transmitted by the Arabs), where it is said that a perfect knowledge of the soul enables the adept to understand the many different names which the Philosophers have given to the arcane substance.21 The Liber quartorum emphasizes that there must be self-observation in the work as well as of events in due time.22 It is evident from this that the chemical process of the coniunctio was at the same time a psychic synthesis. Sometimes it seems as if self-knowledge brought about the union, sometimes as if the chemical process were the efficient cause. The latter alternative is decidedly the more frequent: the coniunctio takes place in the retort23 or, more indefinitely, in the natural vessel or matrix.24 The vessel is also called the grave, and the union a shared death.25 This state is named the eclipse of the sun.26
  [658] The coniunctio does not always take the form of a direct union, since it needsor occurs ina medium: Only through a medium can the transition take place,27 and, Mercurius is the medium of conjunction.28 Mercurius is the soul (anima), which is the mediator between body and spirit.29 The same is true of the synonyms for Mercurius, the green lion30 and the aqua permanens or spiritual water,31 which are likewise media of conjunction. The Consilium coniugii mentions as a connective agent the sweet smell or smoky vapour,32 recalling Basilides idea of the sweet smell of the Holy Ghost.33 Obviously this refers to the spiritual nature of Mercurius, just as the spiritual water, also called aqua aris (aerial water or air-water), is a life principle and the marriage maker between man and woman.34 A common synonym for the water is the sea, as the place where the chymical marriage is celebrated. The Tractatus Micreris mentions as further synonyms the Nile of Egypt, the Sea of the Indians, and the Meridian Sea. The marvels of this sea are that it mitigates and unites the opposites.35 An essential feature of the royal marriage is therefore the sea-journey, as described by Christian Rosencreutz.36 This alchemical motif was taken up by Goe the in Faust II, where it underlies the meaning of the Aegean Festival. The archetypal content of this festival has been elaborated by Kernyi in a brilliant amplificatory interpretation. The bands of nereids on Roman sarcophagi reveal the epithalamic and the sepulchral element, for basic to the antique mysteries . . . is the identity of marriage and death on the one hand, and of birth and the eternal resurgence of life from death on the other.37
  [659] Mercurius, however, is not just the medium of conjunction but also that which is to be united, since he is the essence or seminal matter of both man and woman. Mercurius masculinus and Mercurius foemineus are united in and through Mercurius menstrualis, which is the aqua.38 Dorn gives the philosophical explanation of this in his Physica Trismegisti: In the beginning God created one world (unus mundus).39 This he divided into twoheaven and earth. Beneath this spiritual and corporeal binarius lieth hid a third thing, which is the bond of holy matrimony. This same is the medium enduring until now in all things, partaking of both their extremes, without which it cannot be at all, nor they without this medium be what they are, one thing out of three.40 The division into two was necessary in order to bring the one world out of the state of potentiality into reality. Reality consists of a multiplicity of things. But one is not a number; the first number is two, and with it multiplicity and reality begin.
  --
   of the Gnostics, the primordial unconsciousness.41 The Mercurius of the alchemists is a personification and concretization of what we today would call the collective unconscious. While the concept of the unus mundus is a metaphysical speculation, the unconscious can be indirectly experienced via its manifestations. Though in itself an hypothesis, it has at least as great a probability as the hypothesis of the atom. It is clear from the empirical material at our disposal today that the contents of the unconscious, unlike conscious contents, are mutually contaminated to such a degree that they cannot be distinguished from one another and can therefore easily take one anothers place, as can be seen most clearly in dreams. The indistinguish ableness of its contents gives one the impression that everything is connected with everything else and therefore, despite their multifarious modes of manifestation, that they are at bottom a unity. The only comparatively clear contents consist of motifs or types round which the individual associations congregate. As the history of the human mind shows, these archetypes are of great stability and so distinct that they allow themselves to be personified and named, even though their boundaries are blurred or cut across those of other archetypes, so that certain of their qualities can be interchanged. In particular, mandala symbolism shows a marked tendency to concentrate all the archetypes on a common centre, comparable to the relationship of all conscious contents to the ego. The analogy is so striking that a layman unfamiliar with this symbolism is easily misled into thinking that the mandala is an artificial product of the conscious mind. Naturally mandalas can be imitated, but this does not prove that all mandalas are imitations. They are produced spontaneously, without external influence, even by children and adults who have never come into contact with any such ideas.42 One might perhaps regard the mandala as a reflection of the egocentric nature of consciousness, though this view would be justified only if it could be proved that the unconscious is a secondary phenomenon. But the unconscious is undoubtedly older and more original than consciousness, and for this reason one could just as well call the egocentrism of consciousness a reflection or imitation of the self-centrism of the unconscious.
  [661] The mandala symbolizes, by its central point, the ultimate unity of all archetypes as well as of the multiplicity of the phenomenal world, and is therefore the empirical equivalent of the metaphysical concept of a unus mundus. The alchemical equivalent is the lapis and its synonyms, in particular the Microcosm.43
  [662] Dorns explanation is illuminating in that it affords us a deep insight into the alchemical mysterium coniunctionis. If this is nothing less than a restoration of the original state of the cosmos and the divine unconsciousness of the world, we can understand the extraordinary fascination emanating from this mystery. It is the Western equivalent of the fundamental principle of classical Chinese philosophy, namely the union of yang and yin in tao, and at the same time a premonition of that tertium quid which, on the basis of psychological experience on the one hand and of Rhines experiments on the other, I have called synchronicity.44 If mandala symbolism is the psychological equivalent of the unus mundus, then synchronicity is its para-psychological equivalent. Though synchronistic phenomena occur in time and space they manifest a remarkable independence of both these indispensable determinants of physical existence and hence do not conform to the law of causality. The causalism that underlies our scientific view of the world breaks everything down into individual processes which it punctiliously tries to isolate from all other parallel processes. This tendency is absolutely necessary if we are to gain reliable knowledge of the world, but philosophically it has the disadvantage of breaking up, or obscuring, the universal interrelationship of events so that a recognition of the greater relationship, i.e., of the unity of the world, becomes more and more difficult. Everything that happens, however, happens in the same one world and is a part of it. For this reason events must possess an a priori aspect of unity, though it is difficult to establish this by the statistical method. So far as we can see at present, Rhine seems to have successfully demonstrated this unity by his extrasensory-perception experiments (ESP).45 Independence of time and space brings about a concurrence or meaningful coincidence of events not causally connected with one anotherphenomena which till now were summed under the purely descriptive concepts of telepathy, clairvoyance, and precognition. These concepts naturally have no explanatory value as each of them represents an X which cannot be distinguished from the X of the other. The characteristic feature of all these phenomena, including Rhines psychokinetic effect and other synchronistic occurrences, is meaningful coincidence, and as such I have defined the synchronistic principle. This principle suggests that there is an inter-connection or unity of causally unrelated events, and thus postulates a unitary aspect of being which can very well be described as the unus mundus.
  [663] Mercurius usually stands for the arcane substance, whose synonyms are the panacea and the spagyric medicine. Dorn identifies the latter with the balsam46 of Paracelsus, which is a close analogy of the
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  [664] It is significant for the whole of alchemy that in Dorns view a mental union was not the culminating point but merely the first stage of the procedure. The second stage is reached when the mental union, that is, the unity of spirit and soul, is conjoined with the body. But a consummation of the mysterium coniunctionis can be expected only when the unity of spirit, soul, and body is made one with the original unus mundus. This third stage of the coniunctio was depicted51 after the manner of an Assumption and Coronation of Mary, in which the Mother of God represents the body. The Assumption is really a wedding feast, the Christian version of the hierosgamos, whose originally incestuous nature played a great role in alchemy. The traditional incest always indicated that the supreme union of opposites expressed a combination of things which are related but of unlike nature.52 This may begin with a purely intra-psychic unio mentalis of intellect or reason with Eros, representing feeling. Such an interior operation means a great deal, since it brings a considerable increase of self-knowledge as well as of personal maturity, but its reality is merely potential and is validated only by a union with the physical world of the body. The alchemists therefore pictured the unio mentalis as Father and Son and their union as the dove (the spiration common to both), but the world of the body they represented by the feminine or passive principle, namely Mary. Thus, for more than a thousand years, they prepared the ground for the dogma of the Assumption. It is true that the far-reaching implications of a marriage of the fatherly spiritual principle with the principle of matter, or maternal corporeality, are not to be seen from the dogma at first glance. Nevertheless, it does bridge over a gulf that seems unfathomable: the apparently irremediable separation of spirit from nature and the body. alchemy throws a bright light on the background of the dogma, for the new article of faith expresses in symbolical form exactly what the adepts recognized as being the secret of their coniunctio. The correspondence is indeed so great that the old Masters could legitimately have declared that the new dogma has written the Hermetic secret in the skies. As against this it will be said that the alchemists smuggled the mystic or theological marriage into their obscure procedures. This is contradicted by the fact that the alchymical marriage is not only older than the corresponding formulation in the liturgy and of the Church Fathers but is based on classical and pre-Christian tradition.53 The alchemical tradition cannot be brought into relationship with the Apocalyptic marriage of the Lamb. The highly differentiated symbolism of the latter (lamb and city) is itself an offshoot of the archetypal hierosgamos, just as this is the source for the alchemical idea of the coniunctio.
  [665] The adepts strove to realize their speculative ideas in the form of a chemical substance which they thought was endowed with all kinds of magical powers. This is the literal meaning of their uniting the unio mentalis with the body. For us it is certainly not easy to include moral and philosophical reflections in this amalgamation, as the alchemists obviously did. For one thing we know too much about the real nature of chemical combination, and for another we have a much too abstract conception of the mind to be able to understand how a truth can be hidden in matter or what an effective balsam must be like. Owing to medieval ignorance both of chemistry and of psychology, and the lack of any epistemological criticism, the two concepts could easily mix, so that things that for us have no recognizable connection with one another could enter into mutual relationship.
  [666] The dogma of the Assumption and the alchemical mysterium coniunctionis express the same fundamental thought even though in very different symbolism. Just as the Church insists on the literal taking up of the physical body into heaven, so the alchemists believed in the possibility, or even in the actual existence, of their stone or of the philosophical gold. In both cases belief was a substitute for the missing empirical reality. Even though alchemy was essentially more materialistic in its procedures than the dogma, both of them remain at the second, anticipatory stage of the coniunctio, the union of the unio mentalis with the body. Even Dorn did not venture to assert that he or any other adept had perfected the third stage in his lifetime. Naturally there were as many swindlers and dupes as ever who claimed to possess the lapis or golden tincture, or to be able to make it. But the more honest alchemists readily admitted that they had not yet plumbed the final secret.
  [667] One should not be put off by the physical impossibilities of dogma or of the coniunctio, for they are symbols in regard to which the allurements of rationalism are entirely out of place and miss the mark. If symbols mean anything at all, they are tendencies which pursue a definite but not yet recognizable goal and consequently can express themselves only in analogies. In this uncertain situation one must be content to leave things as they are, and give up trying to know anything beyond the symbol. In the case of dogma such a renunciation is reinforced by the fear of possibly violating the sanctity of a religious idea, and in the case of alchemy it was until very recently considered not worth while to rack ones brains over medieval absurdities. Today, armed with psychological understanding, we are in a position to penetrate into the meaning of even the most abstruse alchemical symbols, and there is no justifiable reason why we should not apply the same method to dogma. Nobody, after all, can deny that it consists of ideas which are born of mans imagining and thinking. The question of how far this thinking may be inspired by the Holy Ghost is not affected at all, let alone decided, by psychological investigation, nor is the possibility of a metaphysical background denied. Psychology cannot advance any argument either for or against the objective validity of any metaphysical view. I have repeated this statement in various places in order to give the lie to the obstinate and grotesque notion that a psychological explanation must necessarily be either psychologism or its opposite, namely a metaphysical assertion. The psychic is a phenomenal world in itself, which can be reduced neither to the brain nor to metaphysics.
  [668] I have just said that symbols are tendencies whose goal is as yet unknown.54 We may assume that the same fundamental rules obtain in the history of the human mind as in the psychology of the individual. In psycho therapy it often happens that, long before they reach consciousness, certain unconscious tendencies betray their presence by symbols, occurring mostly in dreams but also in waking fantasies and symbolic actions. Often we have the impression that the unconscious is trying to enter consciousness by means of all sorts of allusions and analogies, or that it is making more or less playful attempts to attract attention to itself. One can observe these phenomena very easily in a dream-series. The series I discussed in Psychology and alchemy offers a good example.55 Ideas develop from seeds, and we do not know what ideas will develop from what seeds in the course of history. The Assumption of the Virgin, for instance, is vouched for neither in Scripture nor in the tradition of the first five centuries of the Christian Church. For a long time it was officially denied even, but, with the connivance of the whole medieval and modern Church, it gradually developed as a pious opinion and gained so much power and influence that it finally succeeded in thrusting aside the necessity for scriptural proof and for a tradition going back to primitive times, and in attaining definition in spite of the fact that the content of the dogma is not even definable.56 The papal declaration made a reality of what had long been condoned. This irrevocable step beyond the confines of historical Christianity is the strongest proof of the autonomy of archetypal images.

6.02 - STAGES OF THE CONJUNCTION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [669] The coniunctio affords another example of the gradual development of an idea in the course of the millennia. Its history flows in two main streams which are largely independent of one another: theology and alchemy. While alchemy has, except for a few traces, been extinct for some two hundred years, theology has put forth a new blossom in the dogma of the Assumption, from which it is evident that the stream of development has by no means come to a standstill. But the differentiation of the two streams has not yet passed beyond the framework of the archetypal hierosgamos, for the coniunctio is still represented as a union of mother and son or of a brother-sister pair. Already in the sixteenth century, however, Gerard Dorn had recognized the psychological aspect of the chymical marriage and clearly understood it as what we today would call the individuation process. This is a step beyond the bounds which were set to the coniunctio, both in ecclesiastical doctrine and in alchemy, by its archetypal symbolism. It seems to me that Dorns view represents a logical understanding of it in two respects: first because the discrepancy between the chemical operation and the psychic events associated with it could not remain permanently hidden from an attentive and critical observer, and secondly because the marriage symbolism obviously never quite satisfied the alchemical thinkers themselves, since they constantly felt obliged to make use of other uniting symbols, besides the numerous variants of the hierosgamos, to express the all but incomprehensible nature of the mystery. Thus the coniunctio is represented by the dragon embracing the woman in the grave,57 or by two animals fighting,58 or by the king dissolving in water,59 and so on. Similarly, in Chinese philosophy the meaning of yang is far from exhausted with its masculine connotation. It also means dry, bright, and the south side of the mountain, just as the feminine yin means damp, dark, and the north side of the mountain.
  [670] Although the esoteric symbolism of the coniunctio occupies a prominent position, it does not cover all aspects of the mysterium. In addition we have to consider the symbolism of death and the grave, and the motif of conflict. Obviously, very different if not contradictory symbolisms were needed to give an adequate description of the paradoxical nature of the conjunction. In such a situation one can conclude with certainty that none of the symbols employed suffices to express the whole. One therefore feels compelled to seek a formula in which the various aspects can be brought together without contradiction. Dorn attempted to do this with the means that were then at his disposal. He could do so the more easily as the current idea of correspondentia came to his aid. For a man of those times there was no intellectual difficulty in postulating a truth which was the same in God, in man, and in matter. With the help of this idea he could see at once that the reconciliation of hostile elements and the union of alchemical opposites formed a correspondence to the unio mentalis which took place simultaneously in the mind of man, and not only in man but in God (that He may be one in All). Dorn correctly recognized that the entity in which the union took place is the psychological authority which I have called the self. The unio mentalis, the interior oneness which today we call individuation, he conceived as a psychic equilibration of opposites in the overcoming of the body, a state of equanimity transcending the bodys affectivity and instinctuality.60 The spirit (animus), which is to unite with the soul, he called a spiracle [spiraculum] of eternal life, a sort of window into eternity (Leibniz), whereas the soul is an organ of the spirit and the body an instrument of the soul. The soul stands between good and evil and has the option of both. It animates the body by a natural union, just as, by a supernatural union, it is endowed with life by the spirit.61
  [671] But, in order to bring about their subsequent reunion, the mind (mens) must be separated from the bodywhich is equivalent to voluntary death62for only separated things can unite. By this separation (distractio) Dorn obviously meant a discrimination and dissolution of the composite, the composite state being one in which the affectivity of the body has a disturbing-influence on the rationality of the mind. The aim of this separation was to free the mind from the influence of the bodily appetites and the hearts affections, and to establish a spiritual position which is supraordinate to the turbulent sphere of the body. This leads at first to a dissociation of the personality and a violation of the merely natural man.
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  [674] The arcanum of alchemy is one of these archetypal ideas that fills a gap in the Christian view of the world, namely, the un-bridged gulf between the opposites, in particular between good and evil. Only logic knows a tertium non datur; nature consists entirely of such thirds, since she is represented by effects which resolve an oppositionjust as a waterfall mediates between above and below. The alchemists sought for that effect which would heal not only the disharmonies of the physical world but the inner psychic conflict as well, the affliction of the soul; and they called this effect the lapis Philosophorum. In order to obtain it, they had to loosen the age-old attachment of the soul to the body and thus make conscious the conflict between the purely natural and the spiritual man. In so doing they rediscovered the old truth that every operation of this kind is a figurative death 64which explains the violent aversion everybody feels when he has to see through his projections and recognize the nature of his anima. It requires indeed an unusual degree of self-abnegation to question the fictitious picture of ones own personality. This, nevertheless, is the requirement of any psycho therapy that goes at all deep, and one realizes how oversimplified its procedures are only when the analyst has to try out his own medicine on himself. One can, as experience has often shown, relieve oneself of the difficult act of self-knowledge by shutting out the moral criterion with so-called scientific objectivity or unvarnished cynicism. But this simply means buying a certain amount of insight at the cost of artificially repressing an ethical value. The result of this deception is that the insight is robbed of its efficacy, since the moral reaction is missing. Thus the foundations for a neurotic dissociation are laid, and this in no way corresponds to the psycho therapists intention. The goal of the procedure is the unio mentalis, the attainment of full knowledge of the heights and depths of ones own character.
  [675] If the demand for self-knowledge is willed by fate and is refused, this negative attitude may end in real death. The demand would not have come to this person had he still been able to strike out on some promising by-path. But he is caught in a blind alley from which only self-knowledge can extricate him. If he refuses this then no other way is open to him. Usually he is not conscious of his situation, either, and the more unconscious he is the more he is at the mercy of unforeseen dangers: he cannot get out of the way of a car quickly enough, in climbing a mountain he misses his foothold somewhere, out skiing he thinks he can just negotiate a tricky slope, and in an illness he suddenly loses the courage to live. The unconscious has a thousand ways of snuffing out a meaningless existence with surprising swiftness. The connection of the unio mentalis with the death-motif is therefore obvious, even when death consists only in the cessation of spiritual progress.
  [676] The alchemists rightly regarded mental union in the overcoming of the body as only the first stage of conjunction or individuation, in the same way that Khunrath understood Christ as the Saviour of the Microcosm but not of the Macrocosm, whose saviour was the lapis.65 In general, the alchemists strove for a total union of opposites in symbolic form, and this they regarded as the indispensable condition for the healing of all ills. Hence they sought to find ways and means to produce that substance in which all opposites were united. It had to be material as well as spiritual, living as well as inert, masculine as well as feminine, old as well as young, andpresumablymorally neutral. It had to be created by man, and at the same time, since it was an increatum, by God himself, the Deus terrestris.
  [677] The second step on the way to the production of this substance was the reunion of the spirit with the body. For this procedure there were many symbols. One of the most important was the chymical marriage, which took place in the retort. The older alchemists were still so unconscious of the psychological implications of the opus that they understood their own symbols as mere allegories orsemioticallyas secret names for chemical combinations, thus stripping mythology, of which they made such copious use, of its true meaning and using only its terminology. Later this was to change, and already in the fourteenth century it began to dawn on them that the lapis was more than a chemical compound. This realization expressed itself mainly in the Christ-parallel.66 Dorn was probably the first to recognize the psychological implications for what they were, so far as this was intellectually possible for a man of that age. Proof of this is his demand that the pupil must have a good physical and, more particularly, a good moral constitution.67 A religious attitude was essential.68 For in the individual was hidden that substance of celestial nature known to very few, the incorrupt medicament which can be freed from its fetters, not by its contrary but by its like. The spagyric medicine whereby it is freed must be conformable to this substance. The medicine prepares the body so that the separation can be undertaken. For, when the body is prepared, it can be separated more easily from the other parts.
  [678] Like all alchemists, Dorn naturally did not reveal what the spagyric medicine was. One can only suppose that it was thought of as physical, more or less. At the same time he says that a certain asceticism is desirable, and this may be a reference to the moral nature of the mysterious panacea. At any rate he hastens to add that the assiduous reader will thenceforth advance from the meditative philosophy to the spagyric and thence to the true and perfect wisdom. It sounds as if the assiduous reader had been engaged at the outset in reading and meditating, and as if the medicine and the preparation of the body consisted precisely in that.69 Just as for Paracelsus the right theoria was part of the panacea, so for the alchemists was the symbol, which expresses the unconscious projections. Indeed, it is these that make the substance magically effective, and for this reason they cannot be separated from the alchemical procedure whose integral components they are.
  [679] The second stage of conjunction, the re-uniting of the unio mentalis with the body, is particularly important, as only from here can the complete conjunction be attainedunion with the unus mundus. The reuniting of the spiritual position with the body obviously means that the insights gained should be made real. An insight might just as well remain in abeyance if it is simply not used. The second stage of conjunction therefore consists in making a reality of the man who has acquired some knowledge of his paradoxical wholeness.
  [680] The great difficulty here, however, is that no one knows how the paradoxical wholeness of man can ever be realized. That is the crux of individuation, though it becomes a problem only when the loophole of scientific or other kinds of cynicism is not used. Because the realization of the wholeness that has been made conscious is an apparently insoluble task and faces the psychologist with questions which he can answer only with hesitation and uncertainty, it is of the greatest interest to see how the more unencumbered symbolical thinking of a medieval philosopher tackled this problem. The texts that have come down to us do not encourage the supposition that Dorn was conscious of the full range of his undertaking. Although in general he had a clear grasp of the role the adept played in the alchemical process, the problem did not present itself to him in all its acuteness, because only a part of it was enacted in the moral and psychological sphere, while for the rest it was hypostatized in the form of certain magical properties of the living body, or as a magical substance hidden within it. This projection spread over the problem a kind of mist which obscured its sharp edges. The alchemists still believed that metaphysical assertions could be proved (even today we have still not entirely freed ourselves from this somewhat childish assumption), and they could therefore entrench themselves behind seemingly secure positions in the Beyond, which they were confident would not be shaken by any doubts. In this way they were able to procure for themselves considerable alleviations. One has only to think what it means if in the misery and incertitude of a moral or philosophical dilemma one has a quinta essentia, a lapis or a panacea so to say in ones pocket! We can understand this deus ex machina the more easily when we remember with what passion people today believe that psychological complications can be made magically to disappear by means of hormones, narcotics, insulin shocks, and convulsion therapy. The alchemists were as little able to perceive the symbolical nature of their ideas of the arcanum as we to recognize that the belief in hormones and shocks is a symbol. We would indignantly dismiss such an interpretation as a nonsensical suggestion.

6.04 - THE MEANING OF THE ALCHEMICAL PROCEDURE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  object:6.04 - THE MEANING OF THE alcHEMICAL PROCEDURE
  author class:Carl Jung
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  4. THE MEANING OF THE alcHEMICAL PROCEDURE
  [686] Thus Dorn describes the secret of the second stage of conjunction. To the modern mind such contrivances of thought will seem like nebulous products of a dreaming fancy. So, in a sense, they are, and for this reason they lend themselves to decipherment by the method of complex psychology. In his attempt to make the obviously confused situation clearer, Dorn involved himself in a discussion of the ways and means for producing the quintessence, which was evidently needed for uniting the unio mentalis with the body. One naturally asks oneself how this alchemical procedure enters into it at all. The unio mentalis is so patently a spiritual and moral attitude that one cannot doubt its psychological nature. To our way of thinking, this immediately sets up a dividing wall between the psychic and the chemical process. For us the two things are incommensurable, but they were not so for the medieval mind. It knew nothing of the nature of chemical substances and their combination. It saw only enigmatic substances which, united with one another, inexplicably brought forth equally mysterious new substances. In this profound darkness the alchemists fantasy had free play and could playfully combine the most inconceivable things. It could act without restraint and, in so doing, portray itself without being aware of what was happening.
  [687] The free-ranging psyche of the adept used chemical substances and processes as a painter uses colours to shape out the images of his fancy. If Dorn, in order to describe the union of the unio mentalis with the body, reaches out for his chemical substances and implements, this only means that he was illustrating his fantasies by chemical procedures. For this purpose he chose the most suitable substances, just as the painter chooses the right colours. Honey, for instance, had to go into the mixture because of its purifying quality. As a Paracelsist, Dorn knew from the writings of the Master what high praises he had heaped upon it, calling it the sweetness of the earths, the resin of the earth which permeates all growing things, the Indian spirit which is turned by the influence of summer into a corporeal spirit.94 Thereby the mixture acquired the property not only of eliminating impurities but of changing spirit into body, and in view of the proposed conjunction of the spirit and the body this seemed a particularly promising sign. To be sure, the sweetness of the earths was not without its dangers, for as we have seen (n. 81) the honey could change into a deadly poison. According to Paracelsus it contains Tartarum, which as its name implies has to do with Hades. Further, Tartarum is a c alcined Saturn and consequently has affinities with this malefic planet. For another ingredient Dorn takes Chelidonia (Chelidonium maius, celandine), which cures eye diseases and is particularly good for night-blindness, and even heals the spiritual benightedness (affliction of the soul, melancholy-madness) so much feared by the adepts. It protects against thunderstorms, i.e., outbursts of affect. It is a precious ingredient, because its yellow flowers symbolize the philosophical gold, the highest treasure. What is more important here, it draws the humidity, the soul,95 out of Mercurius. It therefore assists the spiritualization of the body and makes visible the essence of Mercurius, the supreme chthonic spirit. But Mercurius is also the devil.96 Perhaps that is why the section in which Lagneus defines the nature of Mercurius is entitled Dominus vobiscum.97
  [688] In addition, the plant Mercurialis (dogs mercury) is indicated. Like the Homeric magic herb Moly, it was found by Hermes himself and must therefore have magical effects. It is particularly favourable to the coniunctio because it occurs in male and female form and thus can determine the sex of a child about to be conceived. Mercurius himself was said to be generated from an extract of it that spirit which acts as a mediator (because he is utriusque capax, capable of either) and saviour of the Macrocosm, and is therefore best able to unite the above with the below. In his ithyphallic form as Hermes Kyllenios, he contri butes the attractive power of sexuality, which plays a great role in the coniunctio symbolism.98 Like honey, he is dangerous because of his possibly poisonous effect, for which reason it naturally seemed advisable to our author to add rosemary to the mixture as an alexipharmic (antidote) and a synonym for Mercurius (aqua permanens), perhaps on the principle that like cures like. Dorn could hardly resist the temptation to exploit the alchemical allusion to ros marinus, sea-dew. In agreement with ecclesiastical symbolism there was in alchemy, too, a dew of grace, the aqua vitae, the perpetual, permanent, and two-meaninged
  , divine water or sulphur water. The water was also called aqua pontica (sea-water) or simply sea. This was the great sea over which the alchemist sailed in his mystic peregrination, guided by the heart of Mercurius in the heavenly North Pole, to which nature herself points with the magnetic compass.99 It was also the bath of regeneration, the spring rain which brings forth the vegetation, and the aqua doctrinae.
  [689] Another alexipharmic is the lily. But it is much more than that: its juice is mercurial and even incombustible, a sure sign of its incorruptible and eternal nature. This is confirmed by the fact that the lily was conceived to be Mercurius and the quintessence itself the noblest thing that human meditation can reach (see n. 85). The red lily stands for the male and the white for the female in the coniunctio, the divine pair that unite in the hierosgamos. The lily is therefore a true gamonymus in the Paracelsan sense.
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  [691] This whole mixture was then joined with the heaven of the red or white wine or of Tartarus. The caelum, as we have seen, was the product of the alchemical procedure, which in this case consisted in first distilling the philosophic wine. Thereby the soul and spirit were separated from the body and repeatedly sublimated until they were free from all phlegm, i.e., from all liquid that contained no more spirit.102 The residue, called the corpus (body), was reduced to ashes in the most vehement fire and, hot water being added, was changed into a lixivium asperrimum, very sharp lye, which was then carefully poured off the ashes by tilting the vessel. The residue was treated in the same way again, until in the end no asperitas remained in the ashes. The lye was filtered and then evaporated in a glass vessel. What was left over was tartarum nostrum (our winestone, c alculus vini), the natural salt of all things. This salt can be dissolved into tartaric water, in a damp and cool place on a slab of marble.103 The tartaric water was the quintessence of the philosophic and even of ordinary wine, and was then subjected to the above-mentioned rotation. As in a centrifuge, the pure was separated from the impure, and a liquid of the colour of the air floated to the top. This was the caelum.
  [692] I have detailed this process in order to give the reader a direct impression of the alchemical procedure. One can hardly suppose that all this is mere poppycock, for Dorn was a man who obviously took things seriously. So far as one can judge he meant what he said, and he himself worked in the laboratory. Of course we do not know what success he had chemically, but we are sufficiently informed about the results of his meditative exertions.
  [693] The caelum, for Dorn, was the celestial substance hidden in man, the secret truth, the sum of virtue, the treasure which is not eaten into by moths nor dug out by thieves. In the worlds eyes it is the cheapest thing, but to the wise more worthy of love than precious stones and gold, a good that passeth not away, and is taken hence after death.104 The reader will gather from this that the adept was describing nothing less than the kingdom of heaven on earth. I think that Dorn was not exaggerating, but that he wanted to communicate to his public something very important to him. He believed in the necessity of the alchemical operation as well as in its success; he was convinced that the quintessence was needed for the preparation of the body,105 and that the body was so much improved by this universal medicine that the coniunctio with spirit and soul could be consummated. If the production of the caelum from wine is a hair-raising chemical fantasy, our understanding ceases altogether when the adept mixes this heaven with his gamonymous and other magical herbs. But if the one consists mainly of fantasies so does the other. This makes it interesting. Fantasies always mean something when they are spontaneous. The question then arises: what is the psychological meaning of the procedure?

6.05 - THE PSYCHOLOGICAL INTERPRETATION OF THE PROCEDURE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [694] The answer to this question concerns us very closely, because here we come upon something that is of particular interest to modern psychology: the adept produces a system of fantasies that has a special meaning for him. Although he keeps within the general framework of alchemical ideas, he does not repeat a prescribed pattern, but, following his own fancy, devises an individual series of ideas and corresponding actions which it is evident have a symbolic character. He starts with the production of the medicine that will unite the unio mentalis, his spiritual position, with the body. The ambiguity already begins here: is the corpus his human body or the chemical substance? Apparently it is, to start off with, his living body, which as everyone knows has different desires from the spirit. But hardly has the chemical process got under way than the body is what remains behind in the retort from the distillation of the wine, and this phlegm is then treated like the subtle body of the soul in the purgatorial fire. Like it, the residue from the wine must pass through many subliming fires until it is so purified that the air-coloured quintessence can be extracted from it.
  [695] This singular identity, simply postulated and never taken as a problem, is an example of that participation mystique which Lvy-Bruhl very rightly stressed as being characteristic of the primitive mentality.106 The same is true of the unquestionably psychic unio mentalis, which is at the same time a substance-like truth hidden in the body, which in turn coincides with the quintessence sublimed from the phlegm. It never occurred to the mind of the alchemists to cast any doubt whatsoever on this intellectual monstrosity. We naturally think that such a thing could happen only in the dark Middle Ages. As against this I must emphasize that we too have not quite got out of the woods in this respect, for a philosopher once assured me in all seriousness that thought could not err, and a very famous professor, whose assertions I had ventured to criticize, came out with the magisterial dictum: It must be right because I have thought it.
  [696] All projections are unconscious identifications with the object. Every projection is simply there as an uncriticized datum of experience, and is recognized for what it is only very much later, if ever. Everything that we today would call mind and insight was, in earlier centuries, projected into things, and even today individual idiosyncrasies are presupposed by many people to be generally valid. The original, half-animal state of unconsciousness was known to the adept as the nigredo, the chaos, the massa confusa, an inextricable interweaving of the soul with the body, which together formed a dark unity (the unio naturalis). From this enchainment he had to free the soul by means of the separatio, and establish a spiritual-psychic counter-positionconscious and rational insightwhich would prove immune to the influences of the body. But such insight, as we have seen, is possible only if the delusory projections that veil the reality of things can be withdrawn. The unconscious identity with the object then ceases and the soul is freed from its fetters in the things of sense. The psychologist is well acquainted with this process, for a very important part of his psycho therapeutic work consists in making conscious and dissolving the projections that falsify the patients view of the world and impede his self-knowledge. He does this in order to bring anomalous psychic states of an affective nature, i.e., neurotic symptoms, under the control of consciousness. The declared aim of the treatment is to set up a rational, spiritual-psychic position over against the turbulence of the emotions.
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  [700] In a psychological sense Mercurius represents the unconscious, for this is to all appearances that spirit which comes closest to organic matter and has all the paradoxical qualities attributed to Mercurius. In the unconscious are hidden those sparks of light (scintillae), the archetypes, from which a higher meaning can be extracted.112 The magnet that attracts the hidden thing is the self, or in this case the theoria or the symbol representing it, which the adept uses as an instrument.113 The extractio is depicted figuratively in an illustration in Reusners Pandora: a crowned figure, with a halo, raising a winged, fish-tailed, snake-armed creature (the spirit), likewise crowned with a halo, out of a lump of earth.114 This monster represents the spiritus mercurialis, the soul of the world or of matter freed from its fetters; the filius macrocosmi, the child of sun and moon born in the earth, the hermaphroditic homunculus, etc. Basically all these synonyms describe the inner man as a parallel or complement of Christ. The reader who seeks further information on this figure should refer to Psychology and alchemy115 and Aion.116
  [701] Let us now turn to another ingredient of the mixture, namely the rosemary flowers (flores rosis marini). In the old pharmacopeia, rosemary (Rosmarinus officinalis) was regarded as an antitoxin, presumably on symbolic grounds which may be connected with its curious name. Ros marinus (sea-dew) was for the alchemist a welcome analogy for the aqua permanens, which in its turn was Mercurius.117 But what lends rosemary its special significance is its sweet smell and taste. The sweet odour of the Holy Ghost occurs not only in Gnosticism but also in ecclesiastical language,118 and of course in alchemythough here there are more frequent references to the characteristic stench of the underworld, the odor sepulchrorum. Rosemary was often used in marriage customs and as a love philtre, and therefore had for the alchemista binding power, which was of course particularly favourable for the purpose of conjunction.119 Thus the Holy Ghost is the spiration binding Father and Son, just as, in alchemy, he occasionally appears as the ligament of body and soul. These different aspects of rosemary signify so many qualities which are imparted to the mixture.
  [702] Mercurialis is a magic herb too, but unlike rosemary it is connected not with love but with sexuality, and is another binding power which, as we have mentioned, can even determine the sex of the child. The red lily, as the quintessence of sulphur (n. 85), represents the male partner in the alchemical marriage, the servus rubeus who unites with the foemina candida. With this figure the adept mixed himself into the potion, so to speak, and, to make the bond inviolable, he added human blood as a further ingredient. Being a special juice with which pacts with the devil are signed, it would magically consolidate the bond of marriage.
  [703] This peculiar mixture was then to be united with the heaven of the red or white wine or of Tartarus. The caelum or blue tincture, as we have seen, was concocted from the phlegm of the wine or sublimated from the wine-stone. Just as the phlegm is the residue, in the bottom of the vessel, of the evaporated wine, so Tartarus, the underworld and realm of the dead, is the sediment or precipitate of a once living world. In Khunrath, Sal tartar mundi maioris is identical with sal Saturni and sal Veneris.120 It containsor is the scintilla Animae Mundi.121 Tartar is the sal sapientiae.122 Sal saturni refers to Kronos enchained in Tartarus. Plutarch identifies Typhon with Tartarus.123 This is in agreement with the malefic nature of Saturn. Sal tartari therefore has a sinister, underworldly nuance reminiscent of death and hell. Saturn (lead) is one of the best known synonyms for the prima materia, and hence is the matrix of the filius Philosophorum. This is the sought-for celestial substance, the caelum, etc.
  [704] What are we to think of this most peculiar philtre? Did Dorn really mean that these magic herbs should be mixed together and that the air-coloured quintessence should be distilled from the Tartarus, or was he using these secret names and procedures to express a moral meaning? My conjecture is that he meant both, for it is clear that the alchemists did in fact operate with such substances and thought-processes, just as, in particular, the Paracelsist physicians used these remedies and reflections in their practical work. But if the adept really concocted such potions in his retort, he must surely have chosen his ingredients on account of their magical significance. He worked, accordingly, with ideas, with psychic processes and states, but referred to them under the name of the corresponding substances. With the honey the pleasure of the senses and the joy of life went into the mixture, as well as the secret fear of the poison, the deadly danger of worldly entanglements. With the Chelidonia the highest meaning and value, the self as the total personality, the healing and whole-making medicine which is recognized even by modern psycho therapy, was combined with spiritual and conjugal love, symbolized by rosemary; and, lest the lower, chthonic element be lacking, Mercurialis added sexuality, together with the red slave moved by passion,124 symbolized by the red lily, and the addition of blood threw in the whole soul. All this was united with the azure quintessence, the anima mundi extracted from inert matter, or the God-image imprinted on the worlda mandala produced by rotation;125 that is to say the whole of the conscious man is surrendered to the self, to the new centre of personality which replaces the former ego. Just as, for the mystic, Christ takes over the leadership of consciousness and puts an end to a merely ego-bound existence, so the filius macrocosmi, the son of the great luminaries and of the dark womb of the earth, enters the realm of the psyche and seizes the human personality, not only in the shining heights of consciousness but in the dark depths which have not yet comprehended the light that appeared in Christ. The alchemist was well aware of the great shadow which Christianity obviously had not assimilated, and he therefore felt impelled to create a saviour from the womb of the earth as an analogy and complement of Gods son who came down from above.
  [705] The production of the caelum is a symbolic rite performed in the laboratory. Its purpose was to create, in the form of a substance, that truth, the celestial balsam or life principle, which is identical with the God-image. Psychologically, it was a representation of the individuation process by means of chemical substances and procedures, or what we today call active imagination. This is a method which is used spontaneously by nature herself or can be taught to the patient by the analyst. As a rule it occurs when the analysis has constellated the opposites so powerfully that a union or synthesis of the personality becomes an imperative necessity. Such a situation is bound to arise when the analysis of the psychic contents, of the patients attitude and particularly of his dreams, has brought the compensatory or complementary images from the unconscious so insistently before his mind that the conflict between the conscious and the unconscious personality becomes open and critical. When this confrontation is confined to partial aspects of the unconscious the conflict is limited and the solution simple: the patient, with insight and some resignation or a feeling of resentment, places himself on the side of reason and convention. Though the unconscious motifs are repressed again, as before, the unconscious is satisfied to a certain extent, because the patient must now make a conscious effort to live according to its principles and, in addition, is constantly reminded of the existence of the repressed by annoying resentments. But if his recognition of the shadow is as complete as he can make it, then conflict and disorientation ensue, an equally strong Yes and No which he can no longer keep apart by a rational decision. He cannot transform his clinical neurosis into the less conspicuous neurosis of cynicism; in other words, he can no longer hide the conflict behind a mask. It requires a real solution and necessitates a third thing in which the opposites can unite. Here the logic of the intellect usually fails, for in a logical antithesis there is no third. The solvent can only be of an irrational nature. In nature the resolution of opposites is always an energic process: she acts symbolically in the truest sense of the word,126 doing something that expresses both sides, just as a waterfall visibly mediates between above and below. The waterfall itself is then the incommensurable third. In an open and unresolved conflict dreams and fantasies occur which, like the waterfall, illustrate the tension and nature of the opposites, and thus prepare the synthesis.

6.06 - SELF-KNOWLEDGE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [707] Expressed in the language of Hermetic philosophy, the ego-personalitys coming to terms with its own background, the shadow, corresponds to the union of spirit and soul in the unio mentalis, which is the first stage of the coniunctio. What I call coming to terms with the unconscious the alchemists called meditation. Ruland says of this: Meditation: The name of an Internal Talk of one person with another who is invisible, as in the invocation of the Deity, or communion with ones self, or with ones good angel.128 This somewhat optimistic definition must immediately be qualified by a reference to the adepts relations with his spiritus familiaris, who we can only hope was a good one. In this respect Mercurius is a rather unreliable companion, as the testimony of the alchemists agrees. In order to understand the second stage, the union of the unio mentalis with the body, psychologically, we must bear in mind what the psychic state resulting from a fairly complete recognition of the shadow looks like. The shadow, as we know, usually presents a fundamental contrast to the conscious personality. This contrast is the prerequisite for the difference of potential from which psychic energy arises. Without it, the necessary tension would be lacking. Where considerable psychic energy is at work, we must expect a corresponding tension and inner opposition. The opposites are necessarily of a characterological nature: the existence of a positive virtue implies victory over its opposite, the corresponding vice. Without its counterpart virtue would be pale, ineffective, and unreal. The extreme opposition of the shadow to consciousness is mitigated by complementary and compensatory processes in the unconscious. Their impact on consciousness finally produces the uniting symbols.
  [708] Confrontation with the shadow produces at first a dead balance, a standstill that hampers moral decisions and makes convictions ineffective or even impossible. Everything becomes doubtful, which is why the alchemists called this stage nigredo, tenebrositas, chaos, melancholia. It is right that the magnum opus should begin at this point, for it is indeed a well-nigh unanswerable question how one is to confront reality in this torn and divided state. Here I must remind the reader who is acquainted neither with alchemy nor with the psychology of the unconscious that nowadays one very seldom gets into such a situation. Nobody now has any sympathy with the perplexities of an investigator who busies himself with magical substances, and there are relatively few people who have experienced the effects of an analysis of the unconscious on themselves, and almost nobody hits on the idea of using the objective hints given by dreams as a theme for meditation. If the ancient art of meditation is practised at all today, it is practised only in religious or philosophical circles, where a theme is subjectively chosen by the meditant or prescribed by an instructor, as in the Ignatian Exercitia or in certain theosophical exercises that developed under Indian influence. These methods are of value only for increasing concentration and consolidating consciousness, but have no significance as regards effecting a synthesis of the personality. On the contrary, their purpose is to shield consciousness from the unconscious and to suppress it. They are therefore of therapeutic value only in cases where the conscious is liable to be overwhelmed by the unconscious and there is the danger of a psychotic interval.
  [709] In general, meditation and contemplation have a bad reputation in the West. They are regarded as a particularly reprehensible form of idleness or as pathological narcissism. No one has time for self-knowledge or believes that it could serve any sensible purpose. Also, one knows in advance that it is not worth the trouble to know oneself, for any fool can know what he is. We believe exclusively in doing and do not ask about the doer, who is judged only by achievements that have collective value. The general public seems to have taken cognizance of the existence of the unconscious psyche more than the so-called experts, but still nobody has drawn any conclusions from the fact that Western man confronts himself as a stranger and that self-knowledge is one of the most difficult and exacting of the arts.
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  [711] The unio mentalis, then, in psychological as well as in alchemical language, means knowledge of oneself. In contradistinction to the modern prejudice that self-knowledge is nothing but a knowledge of the ego, the alchemists regarded the self as a substance incommensurable with the ego, hidden in the body, and identical with the image of God.129 This view fully accords with the Indian idea of purusha-atman.130 The psychic preparation of the magisterium as described by Dorn is therefore an attempt, uninfluenced by the East, to bring about a union of opposites in accordance with the great Eastern philosophies, and to establish for this purpose a principle freed from the opposites and similar to the atman or tao. Dorn called this the substantia coelestis, which today we would describe as a transcendental principle. This unum is nirdvandva (free from the opposites), like the atman (self).
  [712] Dorn did not invent this idea but merely gave clearer expression to what had long been secret knowledge in alchemy. Thus we read in the Liber octo capitulorum de lapide philosophorum of Albertus Magnus,131 with reference to quicksilver (Mercurius non vulgi, the philosophical mercury):
  Quicksilver is cold and moist, and God created all minerals with it, and it itself is aerial, and volatile in the fire. But since it withstands the fire for some time, it will do great and wonderful works, and it alone is a living spirit, and in all the world there is nothing like it that can do such things as it can . . . It is the perennial water, the water of life, the virgins milk, the fount, the alumen,132 and [whoever] drinks of it shall not perish. When it is alive it does certain works, and when it is dead it does other and the greatest works. It is the serpent that rejoices in itself, impregnates itself, and gives birth in a single day, and slays all metals with its venom. It flees from the fire, but the sages by their art have caused it to withstand the fire, by nourishing it with its own earth until it endured the fire, and then it performs works and transmutations. As it is transmuted, so it transmutes. . . . It is found in all minerals and has a symbolum133 with them all. But it arises midway between the earthly and the watery, or midway between [mediocriter]134 a subtle living oil and a very subtle spirit. From the watery part of the earth it has its weight and motion from above downwards, its brightness, fluidity, and silver hue. . . . But quicksilver is clearly seen to have a gross substance, like the Monocalus,135 which excels even gold in the heaviness of its immense weight.136 When it is in its nature137 it is of the strongest composition [fortissimae compositionis]138 and of uniform nature, since it is not divided [or: is indivisible]. It can in no way be separated into parts, because it either escapes from the fire with its whole substance or endures with it in the fire. For this reason the cause of perfection is necessarily seen in it.
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  [715] In these words Albertus Magnus, more than three hundred years earlier than Dorn, describes the celestial substance, the balsam of life, and the hidden truth. His description has roots that go still further back into Greek alchemy, but I cannot discuss this here. His account is sufficient for our purpose: it describes a transcendental substance characterized, as is only to be expected, by a large number of antinomies. Unequivocal statements can be made only in regard to immanent objects; transcendental ones can be expressed only by paradox. Thus, they are and they are not (that is to say, not to be found in our experience). Even the physicist is compelled by experience to make antinomian statements when he wants to give a concrete description of transcendental facts, such as the nature of light or of the smallest particles of matter, which he represents both as corpuscles and as waves. In the same way, the quicksilver is a material substance and at the same time a living spirit whose nature can be expressed by all manner of symbolic synonymsthough only, it is true, when it is made fire-resistant by artificial means. The quicksilver is a substance and yet not a substance, since, as a natural element, it does not resist fire and can do this only through the secret of art, thereby turning into a magical substance so wonderful that there is no prospect of our ever coming across it in reality. This clearly means that quicksilver is the symbol for a transcendental idea which is alleged to become manifest in it when the art has made it capable of resisting fire. It is also assumed that this occult quality is at least potentially present in Mercurius, since he is the prima materia of all metals and is found in all minerals. He is not only the initial material of the process but also its end-product, the lapis Philosophorum. Thus he is at the outset a significant exception among the metals and chemical elements. He is the primordial matter from which God created all material things. The change which the artifex proposes to induce in it consists, among other things, in giving it immense weight and indivisible wholeness. This strange statement assumes another aspect when we compare it with the modern view that matter consists of extraordinarily, indeed immensely heavy elementary corpuscles which in a certain sense are of uniform nature and apparently indivisible. They are the bricks nature builds with and they therefore contain everything that nature contains, so that each of them represents the whole of the universe. From this point of view it almost seems as if Albertus Magnus had anticipated one of the greatest physical discoveries of our time. This, of course, would be to recognize only the physical truth of his intuition, but not the symbolic implications which were bound up with it in the medieval mind.
  [716] If we have hazarded a parallel between Albertuss views and the discontinuity of protons and energy quanta, we are obliged to attempt another parallel in regard to the symbolical statements. These, as we have seen from Dorn (supra, sec. 3), refer to the psychological aspect of Mercurius. In order to avoid needless repetition, I must here refer the reader to my earlier investigations of Mercurius and the symbols of the self in alchemy. Anyone who knows the extraordinary importance of the concept of psychic wholeness in the practical as well as theoretical psychology of the unconscious will not be surprised to learn that Hermetic philosophy gave this idea, in the form of the lapis Philosophorum, pre-eminence over all other concepts and symbols. Dorn in particular made this abundantly and unequivocally clear, in which respect he has the authority of the oldest sources. It is not true that alchemy devised such an interpretation of the arcanum only at the end of the sixteenth century; on the contrary, the idea of the self affords the clue to the central symbols of the art in all centuries, in Europe, the Near East, and in China. Here again I must refer the reader to my previous works.139 Unfortunately it is not possible to exhaust the wealth of alchemical ideas in a single volume.
  [717] By introducing the modern concept of the self we can explain the paradoxes of Albertus without too much difficulty. Mercurius is matter and spirit; the self, as its symbolism proves, embraces the bodily sphere as well as the psychic. This fact is expressed particularly clearly in mandalas.140 Mercurius is also the water, which, as the text emphasizes, occupies a middle position between the volatile (air, fire) and the solid (earth), since it occurs in both liquid and gaseous form, and also as a solid in the form of ice. Mercurius shares his aquaeositas with water, since on the one hand he is a metal and amalgamates himself in solid form with other metals, and on the other hand is liquid and evaporable. The deeper reason why he is so frequently compared with water is that he unites in himself all those numinous qualities which water possesses. Thus, as the central arcanum, the
   or aqua permanens dominated alchemy from those remote times when it was still the holy and blessed water of the Nile until well into the eighteenth century. In the course of time, mainly under Gnostic-Hermetic influence, it took on the significance of the Nous, with which the divine krater was filled so that those mortals who wished to attain consciousness could renew themselves in this baptismal bath; later it signified the aqua doctrinae and a wonder-working magical water. Its very ancient identification with hydrargyrum, quicksilver, drew the whole Hermes Trismegistus tradition into the immemorially numinous sphere of the waters significance. This could happen all the more easily since its maternal aspect as the matrix and nurse of all things makes it an unsurpassable analogy of the unconscious. In this way the idea of the water could gradually develop into the tremendous paradox of Mercurius, who, as the age-old son of the mother, is the Hermetic spirit, and, as a chemical substance, a magically prepared quicksilver.
  [718] The serpent rejoicing in itself (luxurians in se ipso) is the Democritean physis (natura) which embraces itself141 and is symbolized by the uroboros of Greek alchemy, a well-known emblem of Mercurius. It is the symbol of the union of opposites par excellence and an alchemical version of the proverb: les extrmes se touchent. The uroboros symbolizes the goal of the process but not the beginning, the massa confusa or chaos, for this is characterized not by the union of the elements but by their conflict. The expression giving birth in a single day (in uno die parturiens) likewise refers to Mercurius, since he (in the form of the lapis) was named the son of one day.142 This name refers to the creation of light in Genesis 1 : 5: And there was evening and morning, one day. As the son of one day, therefore, Mercurius is light. Hence he is praised as the lux moderna and a light above all lights.143 He is thus Sundays child (born on the day of the sun), just as the planet Mercury is the nearest to the sun and was accounted its child. St. Bonaventure (122174) also speaks of the one day in his Itinerarium, where he discusses the three stages of illumination (triplex illustratio). The first stage consists in giving up the bodily and the temporal in order to attain the first principle, which is spiritual and eternal and above us:
  We must enter into our mind [mentem], which is the eternal spiritual image of God within us, and this is to enter into the truth of the Lord; we must pass beyond ourselves to the eternal and preeminently spiritual, and to that which is above us . . . this is the threefold illumination of the one day.144

6.07 - THE MONOCOLUS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [720] Evidently in order to emphasize the unity of Mercurius, Albertus makes use of the expression monocolus (as is probably the right reading), or uniped. It seems to me that this must be an alchemical
  ,147 for I have found it nowhere else in the literature. The alchemists use of a rare or strange word generally served to emphasize the extraordinary nature of the object expressed by it. (As we know, with this trick one can also make banalities appear unusual.) Even though the word monocolus appears to be unique, the image is not, for the uniped occurs in several illustrated alchemical manuscripts, for instance in the aforementioned Paris codex (Fr. 14765) entitled Abraham le Juif.148 As the title shows, this presumably purported to be, or was intended to replace, the zealously sought Rindenbuch of the same author, of which Nicholas Flamel gives an account in his autobiography and whose loss the alchemists so deeply deplored. Though this mythical work was never found, it was reinvented in Germany;149 but this forgery has nothing to do with our manuscript. On page 324 of the manuscript we find the first in a series of pictures of unipeds (cf. PI. 4). On the left there is a crowned man in a yellow robe, and on the right a priest in a white robe with a mitre. Each of them has only one foot. The inscription under the picture begins with the sign for Mercurius (
  ) and runs: There they make but one. This refers to the preceding text, For there is but one single thing, one medicine, and in it all our magistery consists; there are but two coadjutors who are made perfect here.150 The subject is obviously Mercurius duplex. In my chapter on Sulphur I have pointed out that it, especially in its red form, is identical with gold, the latter being generally regarded as rex. The red sceptre of the king might be an allusion to this. There is, as I have shown, a red and a white sulphur, so it too is duplex and identical with Mercurius. Red sulphur stands for the masculine, active principle of the sun, the white for that of the moon. As sulphur is generally masculine by nature and forms the counterpart of the feminine salt, the two figures probably signify the spirits of the arcane substance, which is often called rex, as in Bernardus Trevisanus.
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  [726] This earth is of a watery nature, corresponding to Genesis 1 : 2 and 6: And the earth was without form, and void. . . . And the Spirit of God moved upon the face of the waters. . . . And God said, Let there be a firmament in the midst of the waters In this way heaven can embrace the sea instead of the earth. We may recall the myth of Isis and Osiris: Isis copulated with the spirit of the dead Osiris, and from this union sprang the god of the mysteries, Harpocrates. Osiris plays a certain role in the ancient alchemical texts: the brother/sister or mother/son pair are sometimes called Isis and Osiris.156 In Olympiodorus157 Osiris is lead, as arcane substance, and the principle of moisture;158 in Firmicus Maternus he is the life-principle.159 The alchemical interpretation of him as Mercurius has its parallel in the Naassene comparison of Osiris to Hermes.160 Like the latter, he was represented ithyphallically, and this is significant in regard to the monocolus.161 He is the dying and resurgent God-man and hence a parallel to Christ. He is of a blackish colour (
  )162 and was therefore called Aithiops,163 in Christian usage the devil,164 and in alchemical language the prima materia.165 This antithesis is characteristic of Mercurius duplex. Wine as the blood of Osiris occurs in the ancient magical texts.166 In the Egyptian texts Osiris had a sun-and-moon nature, and was therefore hermaphroditic like Mercurius.167
  [727] Corvus (crow or raven) or caput corvi (ravens head) is the traditional name for the nigredo (nox, melancholia, etc.). It can also, as pars pro toto, mean a capital thing or principle, as for instance the caput mortuum, which originally meant the head of the black Osiris,168 but later Mercurius philosophorum, who, like him, undergoes death and resurrection and transformation into an incorruptible state. Thus the anonymous author of the Novum lumen chemicum exclaims: O our heaven! O our water and our Mercurius! O dead head or dregs of our sea! . . . And these are the epithets of the bird of Hermes,169 which never rests.170 This bird of Hermes is the raven, of which it is said: And know that the head of the art is the raven, who flies without wings in the blackness of the night and the brightness of the day.171 He is a restless, unsleeping spirit, our aerial and volatile stone, a being of contradictory nature.172 He is the heaven and at the same time the scum of the sea. Since he is also called water, one thinks of rain-water, which comes from the sea and falls from heaven. As a matter of fact the idea of clouds, rain, and dew is often found in the texts and is extremely ancient.173 A papyrus text says: I am the mother of the gods, named heaven; I am Osiris, named water; I am Isis, named dew; . . . I am Eidolos, likened to the true spirits. Thus speaks a magician who wishes to conjure up his familiar: he himself is a spirit and thus akin to the bird of the night. In Christian tradition the raven is an allegory of the devil.174
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  [730] The caput mortuum or caput corvi is the head of the black Osiris or Ethiopian, and also of the Moor in the Chymical Wedding.187 The head was boiled in a pot and the broth poured into a golden ball. This gives us the connection with the golden head of the Greek alchemy, discussed earlier. The Moor in the Chymical Wedding is probably identical with the black executioner mentioned there, who decapitates the royal personages. In the end his own head is struck off.188 In the further course of events a black bird is beheaded.189 Beheading is significant symbolically as the separation of the understanding from the great suffering and grief which nature inflicts on the soul. It is an emancipation of the cogitatio which is situated in the head, a freeing of the soul from the trammels of nature.190 Its purpose is to bring about, as in Dorn, a unio mentalis in the overcoming of the body.
  [731] The Moor or Ethiopian is the black, sinful man, whom St. Hilary (d. 367) compared to the raven. (The raven made in the form of the sinner.191) In the Chymical Wedding there is a black king, and in Schema XXIV Mylius represents the relation of king and queen under the symbol of two ravens fighting.192 Just as the raven symbolizes mans black soul, so the caput corvi represents the head or skull (testa capitis), which in Sabaean alchemy served as the vessel of transformation.193 The Sabaeans were suspected of magical practices that presupposed the killing of a man. The brain-pan or head of the element Man therefore has a somewhat sinister aspect: they needed a human skull because it contained the brain and this was the seat of the understanding. And the understanding exists in that organ, because it rules the soul and assists her liberation. 194 The corpus rotundum built the skull about itself as a stronghold, girt itself with this armour, and opened windows in it, i.e., the five senses. But the corpus rotundum, the living being, the form of forms and the genus of genera, is man.195 The rotundum196 obviously refers not to the empirical but to the round or whole man, the
  . Afterwards he drew the soul to the higher world, that he might give her freedom. The higher world has always an effect in man, which consists in the perfect inspiration of man at his death; nor shall he fail to reach the firmament, until that which proceeded from the higher world returns to its place.197 The higher world is the world of worlds, obviously the mundus potentialis of Dorn, who was inspired by this text as his use of the ideas of the stronghold (castrum sapientiae)198 and of the window (spiraculum vitae aeternae) shows.
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  [734] What our Abraham le Juif text says about the royal persons sounds like a mythologem: the sun, the king of the blue sky, descends to earth and it becomes night; he then unites with his wife, the earth or sea. The primordial image of Uranos and Gaia may well be the background of this picture. Similarly, in connection with the raven205 as the name for this situation, we must consider the creative night mentioned in an Orphic hymn, which calls it a bird with black wings that was fertilized by the wind (pneuma). The product of this union was the silver egg, which in the Orphic view contained heaven above and earth below, and was therefore a cosmos in itself, i.e., the Microcosm. In alchemy it is the philosophical egg. The French alchemists of the eighteenth century were familiar with the king, the hot, red sulphur of the gold, and called it Osiris; the moist (aquosum) they called Isis. Osiris was the fire hidden in nature, the igneous principle . . . which animates all things;206 Isis was the passive and material principle of all things. The dismemberment of Osiris corresponded to the solutio, putrejactio, etc. Of this Dom Pernety,207 the source for these statements, says: The solution of the body is the coagulation of the spirit. The blackness pertains to Isis. (Apuleius says she was clad in a shining robe of the deepest black.) If heaven or the sun incline to her they are covered in her blackness.
  [735] The relation of alchemical fantasies to the primordial images of Greek mythology is too well known for me to document it. The cosmogonic brother-sister incest,208 like the Creation itself, had been from ancient times the prototype of the alchemists great work. Yet we seek the Graeco-Roman tradition in vain for traces of the wonder-working monocolus. We find him, perhaps, in Vedic mythology, and in a form that is highly significant for our context, namely, as an attri bute of the sun-god Rohita209 (red sun), who was called the one-footed goat210 (ag kapada). In Hymn XIII, i of the Atharva-veda he is praised together with his wife Rohini. Of her it says: Rise up, O steed, that art within the waters, and The steed that is within the waters is risen up.211 The hymn begins with this invocation to Rohini, who is thereby united with Rohita after he has climbed to his highest place in heaven. The parallel with our French text is so striking that one would have to infer its literary dependence if there were any way of proving that the author was acquainted with the Atharva-veda. This proof is next to impossible, as Indian literature was not known in the West at all until the turn of the eighteenth century, and then only in the form of the Oupnekhat of Anquetil du Perron,212 a collection of Upanishads in Persian which he translated into Latin.213 The Atharva-veda was translated only in the second half of the nineteenth century.214 If we wish to explain the parallel at all we have to infer an archetypal connection.
  [736] From all this it appears that our picture represents the union of the spirit with material reality. It is not the common gold that enters into combination but the spirit of the gold, only the right half of the king, so to speak. The queen is a sulphur, like him an extract or spirit of earth or water, and therefore a chthonic spirit. The male spirit corresponds to Dorns substantia coelestis, that is, to knowledge of the inner light the self or imago Dei which is here united with its chthonic counterpart, the feminine spirit of the unconscious. Empirically this is personified in the psychological anima figure, who is not to be confused with the anima of our mediaeval philosophers, which was merely a philosophical anima vegetativa, the ligament of body and spirit. It is, rather, the alchemical queen who corresponds to the psychological anima.215 Accordingly, the coniunctio appears here as the union of a consciousness (spirit), differentiated by self-knowledge, with a spirit abstracted from previously unconscious contents. One could also regard the latter as a quintessence of fantasy-images that enter consciousness either spontaneously or through active imagination and, in their totality, represent a moral or intellectual viewpoint contrasting with, or compensating, that of consciousness. To begin with, however, these images are anything but moral or intellectual; they are more or less concrete visualizations that first have to be interpreted. The alchemist used them more as technical terms for expressing the mysterious properties which he attri buted to his chemical substances. The psychologist, on the contrary, regards them not as allegories but as genuine symbols pointing to psychic contents that are not known but are merely suspected in the background, to the impulses and ides forces of the unconscious. He starts from the fact that connections which are not based on sense-experience derive from fantasy creations which in turn have psychic causes. These causes cannot be perceived directly but are discovered only by deduction. In this work the psychologist has the support of modern fantasy material. It is produced in abundance in psychoses, dreams, and in active imagination during treatment, and it makes accurate investigation possible because the author of the fantasies can always be questioned. In this way the psychic causes can be established. The images often show such a striking resemblance to mythological motifs that one cannot help regarding the causes of the individual fantasies as identical with those that determined the collective and mythological images. In other words, there is no ground for the assumption that human beings in other epochs produced fantasies for quite different reasons, or that their fantasy images sprang from quite different ides forces, from ours. It can be ascertained with reasonable certainty from the literary records of the past that at least the universal human facts were felt and thought about in very much the same way at all times. Were this not so, all intelligent historiography and all understanding of historical texts would be impossible. Naturally there are differences, which make caution necessary in all cases, but these differences are mostly on the surface only and lose their significance the more deeply one penetrates into the meaning of the fundamental motifs.
  [737] Thus, the language of the alchemists is at first sight very different from our psychological terminology and way of thinking. But if we treat their symbols in the same way as we treat modern fantasies, they yield a meaning such as we have already deduced from the problematical modern material. The obvious objection that the meaning conveyed by the modern fantasy-material has been uncritically transferred to the historical material, which the alchemists interpreted quite differently, is disproved by the fact that even in the Middle Ages confessed alchemists interpreted their symbols in a moral and philosophical sense. Their philosophy was, indeed, nothing but projected psychology. For as we have said, their ignorance of the real nature of chemical matter favoured the tendency to projection. Never do human beings speculate more, or have more opinions, than about things which they do not understand.

6.08 - THE CONTENT AND MEANING OF THE FIRST TWO STAGES, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [738] I would like to impress on the reader that the following discussion, far from being a digression, is needed in order to bring a little clarity into what seems a very confused situation. This situation arose because, for the purpose of amplification, we commented on three symbolic texts ranging over a period of more than five hundred years, namely those of Albertus Magnus, Gerard Dorn, and an anonymous author of the eighteenth century. These three authors were concerned, each in his own way, with the central events and figures of the magistery. One could, of course, adduce yet other descriptions of the mysterious process of conjunction, but that would only make the confusion worse. For the purpose of disentangling the fine-spun web of alchemical fantasy these three texts are sufficient.
  [739] If Dorn, then, speaks of freeing the soul from the fetters of the body, he is expressing in rather different language what Albertus Magnus describes as the preparation or transformation of the quicksilver, or what our unknown author depicts as the splitting of the king in the yellow robe. The arcane substance is meant in all three cases. Hence we immediately find ourselves in darkness, in the nigredo, for the arcanum, the mystery, is dark. If, following Dorns illuminating hints, we interpret the freeing of the soul from the fetters of the body as a withdrawal of the naive projections by which we have moulded both the reality around us and the image of our own character, we arrive on the one hand at a cognitio sui ipsius, self-knowledge, but on the other hand at a realistic and more or less non-illusory view of the outside world. This stripping off of the veils of illusion is felt as distressing and even painful. In practical treatment this phase demands much patience and tact, for the unmasking of reality is as a rule not only difficult but very often dangerous. The illusions would not be so common if they did not serve some purpose and occasionally cover up a painful spot with a wholesome darkness which one hopes will never be illuminated. Self-knowledge is not an isolated process; it is possible only if the reality of the world around us is recognized at the same time. Nobody can know himself and differentiate himself from his neighbour if he has a distorted picture of him, just as no one can understand his neighbour if he had no relationship to himself. The one conditions the other and the two processes go hand in hand.
  [740] I cannot describe the process of self-knowledge here in all its details. But if the reader wishes to form some idea of it, I would draw his attention to the wide variety of infantile assumptions and attachments which play a great role not only in psychopathology but in so-called normal life, and which cause endless complications in every sphere of human existence. Freuds lasting achievement in this field suffers only from the defect that, from the insights gained, a theory was prematurely abstracted which was then used as a criterion of self-knowledge: projections were recognized and corrected only so far as they were assumed to correspond to known infantile fantasies. That there are many other kinds of illusion is mentioned hardly at all in the literature, and for just that reason. As we have seen from Dorn, there are very many important things which are posited as self-evident and which do not exist, such as the alchemists assumption that certain substances have magical qualities which in fact are projections of fantasy. The progressive correction of these brings us, however, to a frontier which at first cannot be crossed. As a rule it is set up by the spirit of the age with its specific conception of truth, and by the state of scientific knowledge prevailing at the time.
  [741] Self-knowledge is an adventure that carries us unexpectedly far and deep. Even a moderately comprehensive knowledge of the shadow can cause a good deal of confusion and mental darkness, since it gives rise to personality problems which one had never remotely imagined before. For this reason alone we can into its former bondage and everything would have been as before. The volatile essence so carefully shut up and preserved in the Hermetic vessel of the unio mentalis could not be left to itself for a moment, because this elusive Mercurius would then escape and return to its former nature, as, according to the testimony of the alchemists, not infrequently happened. The direct and natural way would have been to give the soul its head, since we are told that it always inclines to the body. Being more attached to this than to the spirit, it would separate itself from the latter and slip back into its former unconsciousness without taking with it anything of the light of the spirit into the darkness of the body. For this reason the reunion with the body was something of a problem. Psychologically, it would mean that the insight gained by the withdrawal of projections could not stand the clash with reality and, consequently, that its truth could not be realized in fact, at least not to the desired degree or in the desired way. You can, as you know, forcibly apply the ideals you regard as right with an effort of will, and can do so for a certain length of time and up to a certain point, that is, until signs of fatigue appear and the original enthusiasm wanes. Then free will becomes a cramp of the will, and the life that has been suppressed forces its way into the open through all the cracks. That, unfortunately, is the lot of all merely rational resolutions.
  [742] Since earliest times, therefore, men have had recourse in such situations to artificial aids, ritual actions such as dances, sacrifices, identification with ancestral spirits, etc., in the obvious attempt to conjure up or reawaken those deeper layers of the psyche which the light of reason and the power of the will can never reach, and to bring them back to memory. For this purpose they used mythological or archetypal ideas which expressed the unconscious. So it has remained to the present time, when the day of the believer begins and ends with prayer, that is, with a rite dentre et de sortie. This exercise fulfils its purpose pretty well. If it did not, it would long since have fallen into disuse. If ever it lost its efficacy to any great extent, it was always in individuals or social groups for whom the archetypal ideas have become ineffective. Though such ideas or reprsentations collectives are always true in so far as they express the unconscious archetype, their verbal and pictorial form is greatly influenced by the spirit of the age. If this changes, whether by contact with understand why the alchemists called their nigredo melancholia, a black blacker than black, night, an affliction of the soul, confusion, etc., or, more pointedly, the black raven. For us the raven seems only a funny allegory, but for the medieval adept it was, as we have said, a well-known allegory of the devil.216 Correctly assessing the psychic danger in which he stood, it was therefore of the utmost importance for him to have a favourable familiar as a helper in his work, and at the same time to devote himself diligently to the spiritual exercise of prayer; all this in order to meet effectively the consequences of the collision between his consciousness and the darkness of the shadow. Even for modern psychology the confrontation with the shadow is not a harmless affair, and for this reason it is often circumvented with cunning and caution. Rather than face ones own darkness, one contents oneself with the illusion of ones civic rectitude. Certainly most of the alchemists handled their nigredo in the retort without knowing what it was they were dealing with. But it is equally certain that adepts like Morienus, Dorn, Michael Maier, and others knew in their way what they were doing. It was this knowledge, and not their greed for gold, that kept them labouring at the apparently hopeless opus, for which they sacrificed their money, their goods, and their life.
  [743] Their spirit was their own belief in the lighta spirit which drew the soul to itself from its imprisonment in the body; but the soul brought with it the darkness of the chthonic spirit, the unconscious. The separation was so important because the dark deeds of the soul had to be checked. The unio mentalis signified, therefore, an extension of consciousness and the governance of the souls motions by the spirit of truth. But since the soul made the body to live and was the principle of all realization, the philosophers could not but see that after the separation the body and its world were dead.217 They therefore called this state the grave, corruption, mortification, and so on, and the problem then arose of reanimation, that is, of reuniting the soul with the inanimate body. Had they brought about this reanimation in a direct way, the soul would simply have snapped back a foreign and possibly more advanced civilization, or through an expansion of consciousness brought about by new discoveries and new knowledge, then the rite loses its meaning and degenerates into mere superstition. Examples of this on a grand scale are the extinction of the ancient Egyptian civilization and the dying out of the gods of Greece and Rome. A similar phenomenon can be observed in China today.
  [744] The demand that arises under such conditions is for a new interpretation, in accord with the spirit of the age, of the archetypes that compensate the altered situation of consciousness. Christianity, for instance, was a new and more suitable formulation of the archetypal myth, which in its turn gave the rite its vitality. The archetype is a living idea that constantly produces new interpretations through which that idea unfolds. This was correctly recognized by Cardinal Newman in regard to Christianity.218 Christian doctrine is a new interpretation and development of its earlier stages, as we can see very clearly from the ancient tradition of the God-man. This tradition is continued in the unfolding of ecclesiastical dogma, and it is naturally not only the archetypes mentioned in the canonical writings of the New Testament that develop, but also their near relatives, of which we previously knew only the pagan forerunners. An example of this is the newest dogma concerning the Virgin; it refers unquestionably to the mother goddess who was constantly associated with the young dying son. She is not even purely pagan, since she was very distinctly prefigured in the Sophia of the Old Testament. For this reason the definition of the new dogma does not really go beyond the depositum fidei, for the mother goddess is naturally implied in the archetype of the divine son and accordingly underwent a consistent development in the course of the centuries.219 The depositum fidei corresponds in empirical reality to the treasure-house of the archetypes, the gazophylacium of the alchemists, and the collective unconscious of modern psychology.
  [745] The objection raised by theologians that the final state of the dogma in any such development would be necessarily more complete or perfect than in the apostolic era is untenable. Obviously the later interpretation and formulation of the archetype will be much more differentiated than in the beginning. A glance at the history of dogma is sufficient to confirm this. One has only to think of the Trinity, for which there is no direct evidence in the canonical writings. But it does not follow from this that the primitive Christians had a less complete knowledge of the fundamental truths. Such an assumption borders on pernicious intellectualism, for what counts in religious experience is not how explicitly an archetype can be formulated but how much I am gripped by it. The least important thing is what I think about it.220
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  [747] Christianity, to return to our previous argument, was a unio mentalis in the overcoming of the body. In just this respect the rite fulfilled its purpose, so far as that is possible for fallible human beings. Ancient mans sensuous delight in the body and in nature did not disappear in the process, but found free play in the long list of sins which has never at any time diminished in scope. His knowledge of nature, however, presents a special problem. Ever since antiquity it had flourished only in secret and among the few, but it handed down certain basic conceptions through the centuries and, in the later Middle Ages, fertilized mans reawakened interest in natural bodies. Had the alchemists not had at least a secret premonition that their Christian unio mentalis had not yet realized the union with the world of the body, their almost mystical thirst for knowledge would scarcely be explicable, let alone the symbolism, rivalling that of Christianity, which began to develop already at the end of the thirteenth century. The Christ-lapis parallel shows more clearly than anything else that the world of natural bodies laid claim to equality and hence to realization in the second stage of the coniunctio.
  [748] This raised the question of the way in which the coniunctio could be effected. Dorn answered this by proposing, instead of an overcoming of the body, the typical alchemical process of the separatio, solutio, incineratio, sublimatio, etc. of the red or white wine, the purpose of this procedure being to produce a physical equivalent of the substantia coelestis, recognized by the spirit as the truth and as the image of God innate in man. Whatever names the alchemists gave to the mysterious substance they sought to produce, it was always a celestial substance, i.e., something transcendental, which, in contrast to the perishability of all known matter, was incorruptible, inert as a metal or a stone, and yet alive, like an organic being, and at the same time a universal medicament. Such a body was quite obviously not to be met with in experience. The tenacity with which the adepts pursued this goal for at least seventeen hundred years can be explained only by the numinosity of this idea. And we do indeed find, even in the ancient alchemy of Zosimos, clear indications of the archetype of the Anthropos,221 as I have shown in Psychology and alchemy; an image that pervades the whole of alchemy down to the figure of the homunculus in Faust. The idea of the Anthropos springs from the notion of an original state of universal animation, for which reason the old Masters interpreted their Mercurius as the anima mundi; and just as the original animation could be found in all matter, so too could the anima mundi. It was imprinted on all bodies as their raison dtre, as an image of the demiurge who incarnated in his own creation and got caught in it. Nothing was easier than to identify this anima mundi with the Biblical imago Dei, which represented the truth revealed to the spirit. For the early thinkers the soul was by no means a merely intellectual concept; it was visualized sensuously as a breath-body or a volatile but physical substance which, it was readily supposed, could be chemically extracted and fixed by means of a suitable procedure. This intention was served by the preparation of the phlegma vini. As I pointed out earlier, this was not the spirit and water of the wine but its solid residue, the chthonic and corporeal part which would not ordinarily be regarded as the essential and valuable thing about the wine.
  [749] What the alchemist sought, then, to help him out of his dilemma was a chemical operation which we today would describe as a symbol. The procedure he followed was obviously an allegory of his postulated substantia coelestis and its chemical equivalent. To that extent the operation was not symbolical for him but purposive and rational. For us, who know that no amount of incineration, sublimation, and centrifuging of the vinous residue can ever produce an air-coloured quintessence, the entire procedure is fantastic if taken literally. We can hardly suppose that Dorn, either, meant a real wine but, after the manner of the alchemists, vinum ardens, acetum, spiritualis sanguis, etc., in other words Mercurius non vulgi, who embodied the anima mundi. Just as the air encompasses the earth, so in the old view the soul is wrapped round the world. As I have shown, we can most easily equate the concept of Mercurius with that of the unconscious. If we add this term to the recipe, it would run: Take the unconscious in one of its handiest forms, say a spontaneous fantasy, a dream, an irrational mood, an affect, or something of the kind, and operate with it. Give it your special attention, concentrate on it, and observe its alterations objectively. Spare no effort to devote yourself to this task, follow the subsequent transformations of the spontaneous fantasy attentively and carefully. Above all, dont let anything from outside, that does not belong, get into it, for the fantasy-image has everything it needs.222 In this way one is certain of not interfering by conscious caprice and of giving the unconscious a free hand. In short, the alchemical operation seems to us the equivalent of the psychological process of active imagination.
  [750] Ordinarily, the only thing people know about psycho therapy is that it consists in a certain technique which the analyst applies to his patient. Specialists know how far they can get with it. One can use it to cure the neuroses, and even the milder psychoses, so that nothing more remains of the illness except the general human problem of how much of yourself you want to forget, how much psychic discomfort you have to take on your shoulders, how much you may forbid or allow yourself, how much or how little you may expect of others, how far you should give up the meaning of your life or what sort of meaning you should give it. The analyst has a right to shut his door when a neurosis no longer produces any clinical symptoms and has debouched into the sphere of general human problems. The less he knows about these the greater his chances are of coming across comparatively reasonable patients who can be weaned from the transference that regularly sets in. But if the patient has even the remotest suspicion that the analyst thinks rather more about these problems than he says, then he will not give up the transference all that quickly but will cling to it in defiance of all reasonwhich is not so unreasonable after all, indeed quite understandable. Even adult persons often have no idea how to cope with the problem of living, and on top of that are so unconscious in this regard that they succumb in the most uncritical way to the slightest possibility of finding some kind of answer or certainty. Were this not so, the numerous sects and -isms would long since have died out. But, thanks to unconscious, infantile attachments, boundless uncertainty and lack of self-reliance, they all flourish like weeds.
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  [752] Thus the modern man cannot even bring about the unio mentalis which would enable him to accomplish the second degree of conjunction. The analysts guidance in helping him to understand the statements of his unconscious in dreams, etc. may provide the necessary insight, but when it comes to the question of real experience the analyst can no longer help him: he himself must put his hand to the work. He is then in the position of an alchemists apprentice who is inducted into the teachings by the Master and learns all the tricks of the laboratory. But sometime he must set about the opus himself, for, as the alchemists emphasize, nobody else can do it for him. Like this apprentice, the modern man begins with an unseemly prima materia which presents itself in unexpected forma contemptible fantasy which, like the stone that the builders rejected, is flung into the street and is so cheap that people do not even look at it. He will observe it from day to day and note its alterations until his eyes are opened or, as the alchemists say, until the fishs eyes, or the sparks, shine in the dark solution. For the eyes of the fish are always open and therefore must always see, which is why the alchemists used them as a symbol of perpetual attention. (Pis. 8 and 9.)
  [753] The light that gradually dawns on him consists in his understanding that his fantasy is a real psychic process which is happening to him personally. Although, to a certain extent, he looks on from outside, impartially, he is also an acting and suffering figure in the drama of the psyche. This recognition is absolutely necessary and marks an important advance. So long as he simply looks at the pictures he is like the foolish Parsifal, who forgot to ask the vital question because he was not aware of his own participation in the action. Then, if the flow of images ceases, next to nothing has happened even though the process is repeated a thousand times. But if you recognize your own involvement you yourself must enter into the process with your personal reactions, just as if you were one of the fantasy figures, or rather, as if the drama being enacted before your eyes were real. It is a psychic fact that this fantasy is happening, and it is as real as youas a psychic entityare real. If this crucial operation is not carried out, all the changes are left to the flow of images, and you yourself remain unchanged. As Dorn says, you will never make the One unless you become one yourself. It is, however, possible that if you have a dramatic fantasy you will enter the interior world of images as a fictitious personality and thereby prevent any real participation; it may even endanger consciousness because you then become the victim of your own fantasy and succumb to the powers of the unconscious, whose dangers the analyst knows all too well. But if you place yourself in the drama as you really are, not only does it gain in actuality but you also create, by your criticism of the fantasy, an effective counterbalance to its tendency to get out of hand. For what is now happening is the decisive rapprochement with the unconscious. This is where insight, the unio mentalis, begins to become real. What you are now creating is the beginning of individuation, whose immediate goal is the experience and production of the symbol of totality.
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  [756] Naturally there is an enormous difference between an anticipated psychosis and a real one, but the difference is not always clearly perceived and this gives rise to uncertainty or even a fit of panic. Unlike a real psychosis, which comes on you and inundates you with uncontrollable fantasies irrupting from the unconscious, the judging attitude implies a voluntary involvement in those fantasy-processes which compensate the individual andin particular the collective situation of consciousness. The avowed purpose of this involvement is to integrate the statements of the unconscious, to assimilate their compensatory content, and thereby produce a whole meaning which alone makes life worth living and, for not a few people, possible at all. The reason why the involvement looks very like a psychosis is that the patient is integrating the same fantasy-material to which the insane person falls victim because he cannot integrate it but is swallowed up by it. In myths the hero is the one who conquers the dragon, not the one who is devoured by it. And yet both have to deal with the same dragon. Also, he is no hero who never met the dragon, or who, if he once saw it, declared afterwards that he saw nothing. Equally, only one who has risked the fight with the dragon and is not overcome by it wins the hoard, the treasure hard to attain. He alone has a genuine claim to self-confidence, for he has faced the dark ground of his self and thereby has gained himself. This experience gives him faith and trust, the pistis in the ability of the self to sustain him, for everything that menaced him from inside he has made his own. He has acquired the right to believe that he will be able to overcome all future threats by the same means. He has arrived at an inner certainty which makes him capable of self-reliance, and attained what the alchemists called the unio mentalis.
  [757] As a rule this state is represented pictorially by a mandala. Often such drawings contain clear allusions to the sky and the stars and therefore refer to something like the inner heaven, the firmament or Olympus of Paracelsus, the Microcosm. This, too, is that circular product, the caelum,224 which Dorn wanted to produce by assiduous rotary movements. Because it is not very likely that he ever manufactured this quintessence as a chemical body, and he himself nowhere asserts that he did, one must ask whether he really meant this chemical operation or rather, perhaps, the opus alchymicum in general, that is, the transmutation of Mercurius duplex under the synonym of the red and white wine,225 thus alluding at the same time to the opus ad rubeum et ad album. This seems to me more probable. At any rate some kind of laboratory work was meant. In this way Dorn shaped out his intuition of a mysterious centre preexistent in man, which at the same time represented a cosmos, i.e., a totality, while he himself remained conscious that he was portraying the self in matter. He completed the image of wholeness by the admixture of honey, magic herbs, and human blood, or their meaningful equivalents, just as a modern man does when he associates numerous symbolic attributes with his drawing of a mandala. Also, following the old Sabaean and Alexandrian models, Dorn drew the influence of the planets (stellae inferiores)or Tartarus and the mythological aspect of the underworldinto his quintessence, just as the patient does today.226
  [758] In this wise Dorn solved the problem of realizing the unio mentalis, of effecting its union with the body, thereby completing the second stage of the coniunctio. We would say that with this production of a physical equivalent the idea of the self had taken shape. But the alchemist associated his work with something more potent and more original than our pale abstraction. He felt it as a magically effective action which, like the substance itself, imparted magical qualities. The projection of magical qualities indicates the existence of corresponding effects on consciousness, that is to say the adept felt a numinous effect emanating from the lapis, or whatever he called the arcane substance. We, with our rationalistic minds, would scarcely attri bute any such thing to the pictures which the modern man makes of his intuitive vision of unconscious contents. But it depends on whether we are dealing with the conscious or with the unconscious. The unconscious does in fact seem to be influenced by these images. One comes to this conclusion when one examines more closely the psychic reactions of the patients to their own drawings: they do have in the end a quietening influence and create something like an inner foundation. While the adept had always looked for the effects of his stone outside, for instance as the panacea or golden tincture or life-prolonging elixir, and only during the sixteenth century pointed with unmistakable clarity to an inner effect, psychological experience emphasizes above all the subjective reaction to the formation of images, andwith a free and open mindstill reserves judgment in regard to possible objective effects.227

6.09 - THE THIRD STAGE - THE UNUS MUNDUS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [759] The production of the lapis was the goal of alchemy in general. Dorn was a significant exception, because for him this denoted only the completion of the second stage of conjunction. In this he agrees with psychological experience. For us the representation of the idea of the self in actual and visible form is a mere rite dentre, as it were a propaedeutic action and mere anticipation of its realization. The existence of a sense of inner security by no means proves that the product will be stable enough to withstand the disturbing or hostile influences of the environment. The adept had to experience again and again how unfavourable circumstances or a technical blunder oras it seemed to himsome devilish accident hindered the completion of his work, so that he was forced to start all over again from the very beginning. Anyone who submits his sense of inner security to analogous psychic tests will have similar experiences. More than once everything he has built will fall to pieces under the impact of reality, and he must not let this discourage him from examining, again and again, where it is that his attitude is still defective, and what are the blind spots in his psychic field of vision. Just as a lapis Philosophorum, with its miraculous powers, was never produced, so psychic wholeness will never be attained empirically, as consciousness is too narrow and too one-sided to comprehend the full inventory of the psyche. Always we shall have to begin again from the beginning. From ancient times the adept knew that he was concerned with the res simplex, and the modern man too will find by experience that the work does not prosper without the greatest simplicity. But simple things are always the most difficult.
  [760] The One and Simple is what Dorn called the unus mundus, This one world was the res simplex.228 For him the third and highest degree of conjunction was the union of the whole man with the unus mundus. By this he meant, as we have seen, the potential world of the first day of creation, when nothing was yet in actu, i.e., divided into two and many, but was still one.229 The creation of unity by a magical procedure meant the possibility of effecting a union with the worldnot with the world of multiplicity as we see it but with a potential world, the eternal Ground of all empirical being, just as the self is the ground and origin of the individual personality past, present, and future. On the basis of a self known by meditation and produced by alchemical means, Dorn hoped and expected to be united with the unus mundus.
  [761] This potential world is the mundus archetypus of the Schoolmen. I conjecture that the immediate model for Dorns idea is to be found in Philo Judaeus, who, in his treatise De mundi opificio230 says that the Creator made in the intelligible world an incorporeal heaven, an invisible earth, and the idea of the air and the void. Last of all he created man, a little heaven that bears in itself the reflections of many natures similar to the stars. Here Philo points clearly to the idea of the Microcosm and hence to the unity of the psychic man with the cosmos. According to Philo, the relation of the Creator to the mundus intelligibilis is the imago or archetypus of the relation of the mind to the body. Whether Dorn also knew Plotinus is questionable. In his fourth Ennead (9, iff.) Plotinus discusses the problem of whether all individuals are merely one soul, and he believes he has good grounds for affirming this question. I mention Plotinus because he is an earlier witness to the idea of the unus mundus. The unity of the soul rests empirically on the basic psychic structure common to all souls, which, though not visible and tangible like the anatomical structure, is just as evident as it.
  [762] The thought Dorn expresses by the third degree of conjunction is universal: it is the relation or identity of the personal with the suprapersonal atman, and of the individual tao with the universal tao. To the Westerner this view appears not at all realistic and all too mystic; above all he cannot see why a self should become a reality when it enters into relationship with the world of the first day of creation. He has no knowledge of any world other than the empirical one. Strictly speaking, his puzzlement does not begin here; it began already with the production of the caelum, the inner unity. Such thoughts are unpopular and distressingly nebulous. He does not know where they belong or on what they could be based. They might be true or again they might notin short, his experience stops here and with it as a rule his understanding, and, unfortunately, only too often his willingness to learn more. I would therefore counsel the critical reader to put aside his prejudices and for once try to experience on himself the effects of the process I have described, or else to suspend judgment and admit that he understands nothing. For thirty years I have studied these psychic processes under all possible conditions and have assured myself that the alchemists as well as the great philosophies of the East are referring to just such experiences, and that it is chiefly our ignorance of the psyche if these experiences appear mystic.
  [763] We should at all events be able to understand that the visualization of the self is a window into eternity, which gave the medieval man, like the Oriental, an opportunity to escape from the stifling grip of a one-sided view of the world or to hold out against it. Though the goal of the opus alchymicum was indubitably the production of the lapis or caelum, there can be no doubt about its tendency to spiritualize the body. This is expressed by the symbol of the air-coloured liquid that floats to the surface. It represents nothing less than a corpus glorificationis, the resurrected body whose relation to eternity is self-evident.
  [764] Now just as it seems self-evident to the naive-minded person that an apple falls from the tree to the earth, but absurd to say that the earth rises up to meet the apple, so he can believe without difficulty that the mind is able to spiritualize the body without being affected by its inertia and grossness. But all effects are mutual, and nothing changes anything else without itself being changed. Although the alchemist thought he knew better than anyone else that, at the Creation, at least a little bit of the divinity, the anima mundi, entered into material things and was caught there, he nevertheless believed in the possibility of a one-sided spiritualization, without considering that the precondition for this is a materialization of the spirit in the form of the blue quintessence. In reality his labours elevated the body into proximity with the spirit while at the same time drawing the spirit down into matter. By sublimating matter he concretized spirit.
  [765] This self-evident truth was still strange to medieval man and it has been only partially digested even by the man of today. But if a union is to take place between opposites like spirit and matter, conscious and unconscious, bright and dark, and so on, it will happen in a third thing, which represents not a compromise but something new, just as for the alchemists the cosmic strife of the elements was composed by the
   (stone that is no stone), by a transcendental entity that could be described only in paradoxes.231 Dorns caelum, which corresponded to the stone, was on the one hand a liquid that could be poured out of a bottle and on the other the Microcosm itself. For the psychologist it is the selfman as he is, and the indescribable and super-empirical totality of that same man. This totality is a mere postulate, but a necessary one, because no one can assert that he has complete knowledge of man as he is. Not only in the psychic man is there something unknown, but also in the physical. We should be able to include this unknown quantity in a total picture of man, but we cannot. Man himself is partly empirical, partly transcendental; he too is a
  --
  [766] With this conjecture of the identity of the psychic and the physical we approach the alchemical view of the unus mundus, the potential world of the first day of creation, when there was as yet no second. Before the time of Paracelsus the alchemists believed in creatio ex nihilo. For them, therefore, God himself was the principle of matter. But Paracelsus and his school assumed that matter was an increatum, and hence coexistent and coeternal with God. Whether they considered this view monistic or dualistic I am unable to discover. The only certain thing is that for all the alchemists matter had a divine aspect, whether on the ground that God was imprisoned in it in the form of the anima mundi or anima media natura, or that matter represented Gods reality. In no case was matter de-deified, and certainly not the potential matter of the first day of creation. It seems that only the Paracelsists were influenced by the dualistic words of Genesis.232
  [767] If Dorn, then, saw the consummation of the mysterium coniunctionis in the union of the alchemically produced caelum with the unus mundus, he expressly meant not a fusion of the individual with his environment, or even his adaptation to it, but a unio mystica with the potential world. Such a view indeed seems to us mystical, if we misuse this word in its pejorative modern sense. It is not, however, a question of thoughtlessly used words but of a view which can be translated from medieval language into modern concepts. Undoubtedly the idea of the unus mundus is founded on the assumption that the multiplicity of the empirical world rests on an underlying unity, and that not two or more fundamentally different worlds exist side by side or are mingled with one another. Rather, everything divided and different belongs to one and the same world, which is not the world of sense but a postulate whose probability is vouched for by the fact that until now no one has been able to discover a world in which the known laws of nature are invalid. That even the psychic world, which is so extraordinarily different from the physical world, does not have its roots outside the one cosmos is evident from the undeniable fact that causal connections exist between the psyche and the body which point to their underlying unitary nature.
  [768] All that is is not encompassed by our knowledge, so that we are not in a position to make any statements about its total nature. Microphysics is feeling its way into the unknown side of matter, just as complex psychology is pushing forward into the unknown side of the psyche. Both lines of investigation have yielded findings which can be conceived only by means of antinomies, and both have developed concepts which display remarkable analogies. If this trend should become more pronounced in the future, the hypothesis of the unity of their subject-matters would gain in probability. Of course there is little or no hope that the unitary Being can ever be conceived, since our powers of thought and language permit only of antinomian statements. But this much we do know beyond all doubt, that empirical reality has a transcendental backgrounda fact which, as Sir James Jeans has shown, can be expressed by Platos parable of the cave. The common background of microphysics and depth-psychology is as much physical as psychic and therefore neither, but rather a third thing, a neutral nature which can at most be grasped in hints since in essence it is transcendental.
  --
  [772] What, then, do the statements of the alchemists concerning their arcanum mean, looked at psychologically? In order to answer this question we must remember the working hypothesis we have used for the interpretation of dreams: the images in dreams and spontaneous fantasies are symbols, that is, the best possible formulation for still unknown or unconscious facts, which generally compensate the content of consciousness or the conscious attitude. If we apply this basic rule to the alchemical arcanum, we come to the conclusion that its most conspicuous quality, namely, its unity and uniquenessone is the stone, one the medicine, one the vessel, one the procedure, and one the disposition235presupposes a dissociated consciousness. For no one who is one himself needs oneness as a medicinenor, we might add, does anyone who is unconscious of his dissociation, for a conscious situation of distress is needed in order to activate the archetype of unity. From this we may conclude that the more philosophically minded alchemists were people who did not feel satisfied with the then prevailing view of the world, that is, with the Christian faith, although they were convinced of its truth. In this latter respect we find in the classical Latin and Greek literature of alchemy no evidences to the contrary, but rather, so far as Christian treatises are concerned, abundant testimony to the firmness of their Christian convictions. Since Christianity is expressly a system of salvation, founded moreover on Gods plan of redemption, and God is unity par excellence, one must ask oneself why the alchemists still felt a disunity in themselves, or not at one with themselves, when their faith, so it would appear, gave them every opportunity for unity and unison. (This question has lost nothing of its topicality today, on the contrary!) The question answers itself when we examine more closely the other attributes that are predicated of the arcanum.
  [773] The next quality, therefore, which we have to consider is its physical nature. Although the alchemists attached the greatest importance to this, and the stone was the whole raison dtre of their art, yet it cannot be regarded as merely physical since it is stressed that the stone was alive and possessed a soul and spirit, or even that it was a man or some creature like a man. And although it was also said of God that the world is his physical manifestation, this pantheistic view was rejected by the Church, for God is Spirit and the very reverse of matter. In that case the Christian standpoint would correspond to the unio mentalis in the overcoming of the body. So far as the alchemist professed the Christian faith, he knew that according to his own lights he was still at the second stage of conjunction, and that the Christian truth was not yet realized. The soul was drawn up by the spirit to the lofty regions of abstraction; but the body was de-souled, and since it also had claims to live the unsatisfactoriness of the situation could not remain hidden from him. He was unable to feel himself a whole, and whatever the spiritualization of his existence may have meant to him he could not get beyond the Here and Now of his bodily life in the physical world. The spirit precluded his orientation to physis and vice versa. Despite all assurances to the contrary Christ is not a unifying factor but a dividing sword which sunders the spiritual man from the physical. The alchemists, who, unlike certain moderns, were clever enough to see the necessity and fitness of a further development of consciousness, held fast to their Christian convictions and did not slip back to a more unconscious level. They could not and would not deny the truth of Christianity, and for this reason it would be wrong to accuse them of heresy. On the contrary, they wanted to realize the unity foreshadowed in the idea of God by struggling to unite the unio mentalis with the body.
  [774] The mainspring of this endeavour was the conviction that this world was in a morbid condition and that everything was corrupted by original sin. They saw that the soul could be redeemed only if it was freed by the spirit from its natural attachment to the body, though this neither altered nor in any way improved the status of physical life. The Microcosm, i.e., the inner man, was capable of redemption but not the corrupt body. This insight was reason enough for a dissociation of consciousness into a spiritual and a physical personality. They could all declare with St. Paul: O wretched man that I am, who shall deliver me from the body of this death?236 They therefore strove to find the medicine that would heal all the sufferings of the body and the disunion of the soul, the
   which frees the body of its corruptibility, and the elixir vitae which grants the long life of the Biblical aforetime, or even immortality. Since most of them were physicians, they had plenty of opportunities to form an overwhelming impression of the transitoriness of human existence, and to develop that kind of impatience which refuses to wait till Kingdom come for more endurable conditions better in accord with the message of salvation. It is precisely the claims of the physical man and the unendurability of his dissociation that are expressed in this gnawing discontent. The alchemists, consequently, saw themselves faced with the extremely difficult task of uniting the wayward physical man with his spiritual truth. As they were neither unbelievers nor heretics, they could not and would not alter this truth in order to make it more favourably disposed to the body. Besides, the body was in the wrong anyway since it had succumbed to original sin by its moral weakness. It was therefore the body with its darkness that had to be prepared. This, as we have seen, was done by extracting a quintessence which was the physical equivalent of heaven, of the potential world, and on that account was named caelum. It was the very essence of the body, an incorruptible and therefore pure and eternal substance, a corpus glorificatum, capable and worthy of being united with the unio mentalis. What was left over from the body was a terra damnata, a dross that had to be abandoned to its fate. The quintessence, the caelum, on the other hand, corresponded to the pure, incorrupt, original stuff of the world, Gods adequate and perfectly obedient instrument, whose production, therefore, permitted the alchemist to hope and expect the conjunction with the unus mundus.
  [775] This solution was a compromise to the disadvantage of physis, but it was nevertheless a noteworthy attempt to bridge the dissociation between spirit and matter. It was not a solution of principle, for the very reason that the procedure did not take place in the real object at all but was a fruitless projection, since the caelum could never be fabricated in reality. It was a hope that was extinguished with alchemy and then, it seems, was struck off the agenda for ever. But the dissociation remained, and, in quite the contrary sense, brought about a far better knowledge of nature and a sounder medicine, while on the other hand it deposed the spirit in a manner that would paralyse Dorn with horror could he see it today. The elixir vitae of modern science has already increased the expectation of life very considerably and hopes for still better results in the future. The unio mentalis, on the other hand, has become a pale phantom, and the veritas Christiana feels itself on the defensive. As for a truth that is hidden in the human body, there is no longer any talk of that. History has remorselessly made good what the alchemical compromise left unfinished: the physical man has been unexpectedly thrust into the foreground and has conquered nature in an undreamt-of way. At the same time he has become conscious of his empirical psyche, which has loosened itself from the embrace of the spirit and begun to take on so concrete a form that its individual features are now the object of clinical observation. It has long ceased to be a life-principle or some kind of philosophical abstraction; on the contrary, it is suspected of being a mere epiphenomenon of the chemistry of the brain. Nor does the spirit any longer give it life; rather is it conjectured that the spirit owes its existence to psychic activity. Today psychology can call itself a science, and this is a big concession on the part of the spirit. What demands psychology will make on the other natural sciences, and on physics in particular, only the future can tell.

6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  conscious," pars. 2g6ff.; Psychology and alchemy, Part II. Cf. also the third
  paper in this volume.
  --
  the regina or femina alba in alchemy. The English alchemist
  Eirenaeus Philale thes ("lover of truth"), writing about 1645,
  --
  oldest features of Latin alchemy. 12
  5*7 When one studies the archetypal personalities and their be-
  --
  13 For an example of the method, see Psychology and alchemy, Part II.
  14 In my Symbols of Transformation, I have described the case of a young woman
  --
  the symbol formation has the closest affinities with alchemical
  ideas, and especially with the conceptions of the "uniting
  --
  opus alchymicum, the homunculus emerges, that is, the Anthro-
  pos, the spiritual, inner and complete man, who in Chinese
  --
  2Cf. Psychology and alchemy, pars. 138L, 306, and Wei Po-yang, "An Ancient
  Chinese Treatise on alchemy."
  293
  --
  3 Psychology and alchemy, par. 109, n. 38.
  294
  --
  Paracelsus 5 and the alchemists for the same thing. Moses' rock-
  splitting staff, which struck forth the living water and after-
  --
  a double meaning in alchemy: on the one hand it means tartar (hydrogen
  potassium tartrate); on the other, the lower half of the cooking \essel and also
  --
  twv iAocto alchemy,
  and that it stood for the rube do stage of the transforming sub-
  --
  sign is J: cf. Liidy, alchemistische und Chemische Zeichen, and Gessmann, Die
  Geheimsymbole der alchymie, Arzneikunde und Astrologie des Mittelalters.
  34 "There is very great doubt among doctors as to what is actually signified by
  --
  35 Berthelot, alch. grecs, III, xxix, 24.
  36 Ibid., I, v, 1. It may be remarked that the dragon has three ears and four
  legs (The axiom of Maria! Cf. Psychology and alchemy, pars. 209L)
  37 Hist, nat., Lib. XXXIII, cap. vii.
  --
  similarity of the alchemical signs for gold, antimony, and
  garnet. Gold Q, after mercury the most important "philosophi-
  --
  vessel, which in the language of the alchemists means: in the
  underworld, Tartarus. 44
  --
  Anthropos at once, 52 whom the alchemists also symbolized as
  their famed lapis philosophorum
  --
  tentionally infected her with alchemical ideas. The pictures are,
  in all essentials, genuine creations of the unconscious; their
  --
  49 Cf. Psychology and alchemy, par. 329, for the a priori presence of the mandala
  symbol. so Details in ibid., par. 406.
  --
  53 Psychology and alchemy, Part III, ch. 5.
  54 Cf. Wilhelm and Jung, The Secret of the Golden Flower.
  --
  closest affinity with the homo quadratus 58 of alchemy. 59 As we
  pointed out in the analysis of Picture 2, the rotundum of al-
  --
  59 The "squared figure" in the centre of the alchemical mandala, symbolizing the
  lapis, and whose midpoint is Mercurius, is called the "mediator making peace
  --
  ticulars in Psychology and alchemy, par. 172; fig. 214 is a repetition of the
  quadrangulum secretum sapientum from the Tractatus aureus (1610), p. 43.
  --
  550 For the alchemists the process of individuation represented
  by the opus was an analogy of the creation of the world, and
  --
  meria (as in Greek alchemy), a transformation process divided
  into four stages 68 of three parts each, analogous to the twelve
  --
  67 Psychology and alchemy, par. 204; "The Phenomenology of the Spirit in
  Fairytales," pars. 425 and 430; and Psychology and Religion, par. 184.
  68 Psychology and alchemy, index, s.v. "quartering."
  310
  --
  dragon in alchemy ("serpens mercurialis"). Oddly enough, this
  serpent is some distance away from the sphere and is aiming
  --
  megistus he is the patriarch of alchemy. His magician's wand,
  the caduceus, is entwined by two snakes. The same attri bute
  --
  at all times and in all places alchemy brought its conception
  of the lapis or its minera (raw material) together with the idea
  --
  76 Christ in medieval alchemy. Cf. Psychology and alchemy, Part III, ch. 5.
  312
  --
  or nous). This duality reminds one of the alchemical duality
  corpus and spiritus, joined together by a third, the anima as the
  --
  quently possesses his pneumatic nature. The alchemists ac-
  cordingly represented their Mercurius duplex as the winged
  --
  continuation of the Neoplatonist thought developed by the physician and alche-
  mist Marsilio Ficino (1433-99) m his commentary on Plato's Symposium. Ebreo's
  --
  79 Another alchemical idea: the synodos Lunae cum Sole, or hierogamy of sun and
  moon. Cf. "The Psychology of the Transference," par. 421, n. 17.
  --
  and in medieval alchemy her figure became the symbol of the
  androgynous Mercurius. 86
  --
  83 Naas is the same as the snakelike Nous and mercurial serpent of alchemy.
  84 Hippolytus, Elenchos, V, 26, 2 iff. This tale of Adam and Eve and the serpent
  --
  the opus alchymicum and its components (the four elements,
  qualities, stages, etc.). 91 In each case the quaternity forms a
  --
  89 Hence the alchemical mandala was likened to a rosarium (rose-garden).
  90 in Buddhism the "four great kings" (lokapata), the world-guardians, form the
  --
  Biblio theca chemica, 1702, II, p. 496). In Christianos (Berthelot, alch. grecs,
  VI, ix, i and x, 1) the egg, and matter itself, consist of four components. (Cited
  --
  95 For the double nature of the spirit (Mercurius duplex of the alchemists) see
  "The Phenomenology of the Spirit in Fairytales," supra.
  --
  reason the "philosophical" tree is a symbol of the alchemical
  opus, which as we know is an individuation process.
  --
  90 Psychology and alchemy, par. 457.
  lOOHauck, Realencyclopadie fur protestantische Theologie, IV, p. 173, li. 59.
  --
  personal Purusha-Atman. In ecclesiastical as in alchemical litera-
  ture the saying is often quoted: "God is an infinite circle (or
  --
  ligion, p. 26. It is also found on Gnostic gems [Psychology and alchemy, fig. 52].
  The lotus is the customary seat of the gods in India.
  --
  no Psychology and alchemy, pars. 214L
  326
  --
  it is the alchemical sign for copper (cuprum, from Kypris,
  Aphrodite), and the sign for Venus is 9. Remarkably enough,
  --
   alchemists. Salt, in ecclesiastical as well as alchemical usage, is
  the symbol for Sapientia and also for the distinguished or elect
  --
  From them come the "klippoth" or cortices. As in alchemy,
  these are the scoriae or slag, to which adheres the quality of
  --
  ternity but of a physical nature. The alchemists, too, allude to
  the Achurayim. Mennens, 120 for instance, says: "And although
  --
  role as the cauda pavonis in alchemy. 124 The appearance of these
  Source, evil and good in all things" (Aurora, p. 27). Cf. the "goddess" in
  --
  120 Gulielmus Mennens (1525-1608), a learned Flemish alchemist, wrote a book
  entitled Aurei velleris, sive sacrae philosophiae, naturae et artis admirabilium
  --
  all things is triplex and one." This is the alchemical equivalent of the conscious
  and unconscious triads o[ functions in psychology. Cf. supra, "The Phenomenology
  --
  cauda pavonis and the tetrameria from alchemy, 129 he, like the
   alchemists, was working on an empirical basis which has since
  --
  philosophica of the alchemists, about which I have written in
  Psychology and alchemy. 131 We should also remember that,
  according to tradition, the laurel is not injured either by light-
  --
  laurel, like the alchemical tree, should be taken in this context
  as a symbol of the self. 133 The ingenuousness of patients who
  --
  as the alchemical vessel consists of fire or water. 148 There is
  "delicious food" in it (the "fat of the pheasant"), but it is not
  --
  m> Psychology ana alchemy, par. 338.
  149 The same idea as the transformation into the lapis. Cf. ibid., par. 378.
  --
  Bohme's starting-point was philosophical alchemy, and to
  my knowledge he was the first to try to organize the Christian
  --
  many vicissitudes, as the Active course of the opus alchymicum
  amply shows.
  --
  fore, and in Psychology and alchemy I gave a detailed account,
  with running commentary, of the mandala symbols that came
  --
  2 Cf. Psychology and alchemy, pars. 122ft.
  3 [Cf. Jung, Psychological Commentary on the Tibetan Book of the Dead,
  --
  more change. In Chinese alchemy this state is called the "Dia-
  mond Body," corresponding to the corpus incorruptibile of
  medieval alchemy, which is identical with the corpus glorifi-
  cationis of Christian tradition, the incorruptible body of resur-
  --
  Western alchemical tradition as the axiom of Maria. It also plays
  a not inconsiderable role in dream symbolism. 4
  --
  and 11) refers to the alchemical dilemma "3 or 4?" or to the sesquitertian pro-
  portion (3:4). The sesquitertius is 3 -(- 1/3.
  --
  known to us from alchemy, or the four-fold emanation or the
  squaring of the circle, or more rarely the figure of the patient
  --
  find this motif, too, in alchemy. The four animals remind us
  of the cherubim in Ezekiel's vision, and also of the four sym-
  --
  times destructive) Luciferian element. In alchemy it is Hermes
  Trismegistus versus Mercurius, the evasive "trickster." 25 The
  --
  male and female, are integrated, as in the alchemical hermaph-
  rodite.
  --
  26 There is a similar conception in alchemy, in the Ripley Scrowle and its variants
  (Psychology and alchemy, fig. 257). There it is the planetary gods who are
  pouring their qualities into the bath of rebirth.
  --
  gether play in alchemy and also in Gnosticism, we may expect
  the miracle of the cauda pavonis, the appearance of "all
  --
  maybe a snake. In alchemy the peacock is synonymous with the
  Phoenix. A variant of the Phoenix legend relates that the
  --
  This picture is reproduced from the Codex alchemicus
  Rhenoviensis, Central Library, Zurich. Here the peacock rep-
  --
  process is nearing its goal. In the alchemical process the serpens
  mercurialis, the dragon, is changed into the eagle, the peacock,
  --
  29 Cf. Psychology and alchemy, pars. 334 and 404.
  376
  --
  homunculus of the alchemists. The mythologem of the "Divine
  Child" is based on ideas of this sort. 31
  --
  role in alchemy, as the axiom of Maria. 32
  30 The Secret of the Golden Flower (1962), p. 22.
  --
  a variant of the sand-painting reproduced in Psychology and alchemy, fig. 110.
  380
  --
  prima materia in alchemy was symbolized by the salamander in
  the fire, as the next picture shows. 39 The spear- or arrow-head
  --
  knowledge of alchemy but that I myself knew nothing at that
  time of the alchemical picture material. The resemblance be-
  tween these two pictures, striking as it is, is nothing extra-
  --
  have shown in the case of alchemy.
  Conclusion
  --
  the form of a cross, a star, a square, an octagon, etc. In alchemy
  we encounter this motif in the form of quadratura circuli.
  --
  and concentration. Its meaning in alchemy is somewhat similar,
  inasmuch as it represents the synthesis of the four elements
  --
  three and one was the ever-recurring preoccupation of alchemy.
  388
  --
  headings: A. Ancient volumes containing collections of alchemical
  tracts by various authors; B. General bibliography, including cross-
  --
  COLLECTIONS OF alcHEMICAL TRACTS
  BY VARIOUS AUTHORS
  --
  CURIOSA, seu Rerum ad alchemiam pertinentium thesaurus
  instructissimus . . . Coloniae Allobrogum [Geneva], 1702, 2 vols.
  --
  ii Morienus: Liber de compositione alchemiae [pp. 509-19]
  VOLUME 11
  --
  . Collection des anciens alchimistes grecs. Paris, 1887-88. 3 vols.
  Bin Gorion, Micha Joseph (pseud, of Micah Joseph Berdyczewski) .
  --
  Gessmann, Gustav Wilhelm. Die Geheimsymbole der alchymie,
  Arzneikunde und Astrologie des Mittelalters. 2nd edn., Berlin,
  --
  Izquierdo, Sebastian. Pratica di alcuni Esercitij Spirituali di S.
  Ignatio. Rome, 1686.
  --
   . alchemical Studies. Collected Works* Vol. 13. New York and
  London, 1968.
  --
  -. "Paracelsus as a Spiritual Phenomenon." In: alchemical
  Studies, q.v.
  . "The Philosophical Tree." In: alchemical Studies, q.v.
  405
  --
   . Psychology and alchemy. Collected Works* Vol. 12. New
  York and London, 2nd edn., 1968.
  --
  -. "The Spirit Mercurius." In: alchemical Studies, q/
   . The Structure and Dynamics of the Psyche, Collected Works *
  --
   . "The Visions of Zosimos." In: alchemical Studies, q.v.
   . Von den Wurzeln des Bewusstseins. Zurich, 1954.
  --
  Ludy, F. alchemistische und Chemische Zeichen. Berlin, 1929.
  McGlashan, Alan. "Daily Paper Pantheon," The Lancet (London),
  --
  Morienus Romanus. "De compositione alchemiae." See (A) Mange-
  tus, Biblio theca chemica curiosa, ii.
  --
  Rosarium philosophorum. Secunda pars alchimiae de lapide philoso-
  phico. Frankfurt a. M., 1550. See also (A) Artis auriferae, viii.
  --
  Ruland, Martin. A Lexicon of alchemy. [London, 1893.] (Original:
  Lexicon alchemiae. Frankfurt a. M., 1612.)
  Ruska, Julius Ferdinand. "Die Vision des Arisleus." In: [Karl Sud-
  --
  [Wei Po-yang.] "An Ancient Chinese Treatise on alchemy entitled
  Ts'an T'ung Ch'i, written by Wei Po-yang about 142 a.d." Trans-
  --
   alchemists/ alchemy, 58, 70, 133,
  14177, 305, 312, 328, 366, 375, 382;
  --
  57; see also alcheringa
  authority, magic, of female, 82
  --
  Chinese: alchemy, 293; philosophy,
  59, 109; yoga, 38
  --
  Christ, 108, 333; in alchemy, 31271;
  androgyny of, 174; of Apocalypse,
  --
  cross, 29672; alchemical symbol, 301;
  in Bohme, 298$, 319, 327; in circle,
  --
  31072; alchemical "round," 140;
  content of unconscious, 139;
  --
  gold, 305, 317; alchemical sign for,
  301; hoard of, 157; philosophical,
  --
  see also alchemy
  hero(es), 197, 199, 218, 229, 285;
  --
  353#> 37 J #; and alchemy, 41; anal-
  ogy of creation, 308; dream-sym-
  --
  chology and alchemy, 34/2,
  41/2, 53/2, 64/2, 70/2, 130/2, 133/2,
  --
  in alchemy, 3472; seven fallen, 328;
  sun as, 157; symbol of self, 187
  --
  meditatio, in alchemy, 40/, 131
  meditation, 6371, 318
  --
  metal(s): alchemical, 158; child-fig-
  ure and, 169
  --
  opus alchymicum, 293, 308, 319, 324,
  S3 1 * 84*
  --
  redeemer, 249, 31872; in alchemy, 249
  redemption, 35, 252; redemptive sig-
  --
  spirit(s), 17, 24, 324; in alchemy, 38,
  208; archetype, antithetical nature
  --
  stone: alchemical /philosophers', 133,
  13472, 14172, 304, 312, 348, 362, 363;
  --
  symbolism: alchemical, see alchemy;
  Christian, 15; impoverishment of,
  --
  transformation(s), 141; alchemical,
  134; archetypes of, 38, 147; in
  --
  tree, 29672; in alchemy, 109; cosmic/
  world-, 110, 235, 248/, 251; dream-
  --
  Venus: alchemical sign for, 301, 327;
  of Brassempouy, 186; carbuncles
  --
  The Fish in alchemy
  The alchemical Interpretation of the Fish
  Background to the Psychology of Christian alchemical Symbolism
  Gnostic Symbols of the Self
  --
  *i2. PSYCHOLOGY AND alcHEMY (1944)
  Prefatory Note to the English Edition ([1951?] added 1967)
  Introduction to the Religious and Psychological Problems of alchemy
  Individual Dream Symbolism in Relation to alchemy (1936)
  Religious Ideas in alchemy (1937)
  Epilogue
  fis- alcHEMICAL STUDIES
  Commentary on "The Secret of the Golden Flower" (1929)
  --
  SYNTHESIS OF PSYCHIC OPPOSITES IN alcHEMY
  The Components of the Coniunctio
  --
  12. Psychology and alchemy
  (7953; 2nd edn. f 1968)
  13. alchemical Studies (7968J
  14. Mysterium Coniunctionis

6.10 - THE SELF AND THE BOUNDS OF KNOWLEDGE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [776] As I have repeatedly pointed out, the alchemists statements about the lapis, considered psychologically, describe the archetype of the self. Its phenomenology is exemplified in mandala symbolism, which portrays the self as a concentric structure, often in the form of a squaring of the circle. Co-ordinated with this are all kinds of secondary symbols, most of them expressing the nature of the opposites to be united. The structure is invariably felt as the representation of a central state or of a centre of personality essentially different from the ego. It is of numinous nature, as is clearly indicated by the mandalas themselves and by the symbols used (sun, star, light, fire, flower, precious stone, etc.). All degrees of emotional evaluation are found, from abstract, colourless, indifferent drawings of circles to an extremely intense experience of illumination. These aspects all appear in alchemy, the only difference being that there they are projected into matter, whereas here they are understood as symbols. The arcanum chymicum has therefore changed into a psychic event without having lost any of its original numinosity.
  [777] If we now recall to what a degree the soul has humanized and realized itself, we can judge how very much it today expresses the body also, with which it is coexistent. Here is a coniunctio of the second degree, such as the alchemists at most dreamed of but could not realize. Thus far the transformation into the psychological is a notable advance, but only if the centre experienced proves to be a spiritus rector of daily life. Obviously, it was clear even to the alchemists that one could have a lapis in ones pocket without ever making gold with it, or the aurum potabile in a bottle without ever having tasted that bittersweet drinkhypo thetically speaking, of course, for they never succumbed to the temptation to use their stone in reality because they never succeeded in making one. The psychological significance of this misfortune should not be overestimated, however. It takes second place in comparison with the fascination which emanated from the sensed and intuited archetype of wholeness. In this respect alchemy fared no worse than Christianity, which in its turn was not fatally disturbed by the continuing non-appearance of the Lord at the Second Coming. The intense emotion that is always associated with the vitality an archetypal idea conveyseven though only a minimum of rational understanding may be presenta premonitory experience of wholeness to which a subsequently differentiated understanding can add nothing essential, at least as regards the totality of the experience. A better developed understanding can, however, constantly renew the vitality of the original experience. In view of the inexhaustibility of the archetype the rational understanding derived from it means relatively little, and it would be an unjustifiable overestimation of reason to assume that, as a result of understanding, the illumination in the final state is a higher one than in the initial state of numinous experience. The same objection, as we have seen, was made to Cardinal Newmans view concerning the development of dogma, but it was overlooked that rational understanding or intellectual formulation adds nothing to the experience of wholeness, and at best only facilitates its repetition. The experience itself is the important thing, not its intellectual representation or clarification, which proves meaningful and helpful only when the road to original experience is blocked. The differentiation of dogma not only expresses its vitality but is needed in order to preserve its vitality. Similarly, the archetype at the basis of alchemy needs interpreting if we are to form any conception of its vitality and numinosity and thereby preserve it at least for our science. The alchemist likewise interpreted his experience as best he could, though without ever understanding it to the degree that psychological explanation makes possible today. But his inadequate understanding did not detract from the totality of his archetypal experience any more than our wider and more differentiated understanding adds anything to it.
  [778] With the advance towards the psychological a great change sets in, for self-knowledge has certain ethical consequences which are not just impassively recognized but demand to be carried out in practice. This depends of course on ones moral endowment, on which as we know one should not place too much reliance. The self, in its efforts at self-realization, reaches out beyond the ego-personality on all sides; because of its all-encompassing nature it is brighter and darker than the ego, and accordingly confronts it with problems which it would like to avoid. Either ones moral courage fails, or ones insight, or both, until in the end fate decides. The ego never lacks moral and rational counterarguments, which one cannot and should not set aside so long as it is possible to hold on to them. For you only feel yourself on the right road when the conflicts of duty seem to have resolved themselves, and you have become the victim of a decision made over your head or in defiance of the heart. From this we can see the numinous power of the self, which can hardly be experienced in any other way. For this reason the experience of the self is always a defeat for the ego. The extraordinary difficulty in this experience is that the self can be distinguished only conceptually from what has always been referred to as God, but not practically. Both concepts apparently rest on an identical numinous factor which is a condition of reality. The ego enters into the picture only so far as it can offer resistance, defend itself, and in the event of defeat still affirm its existence. The prototype of this situation is Jobs encounter with Yahweh. This hint is intended only to give some indication of the nature of the problems involved. From this general statement one should not draw the overhasty conclusion that in every case there is a hybris of ego-consciousness which fully deserves to be overpowered by the unconscious. That is not so at all, because it very often happens that ego-consciousness and the egos sense of responsibility are too weak and need, if anything, streng thening. But these are questions of practical psycho therapy, and I mention them here only because I have been accused of underestimating the importance of the ego and giving undue prominence to the unconscious. This strange insinuation emanates from a theological quarter. Obviously my critic has failed to realize that the mystical experiences of the saints are no different from other effects of the unconscious.
  [779] In contrast to the ideal of alchemy, which consisted in the production of a mysterious substance, a man, an anima mundi or a deus terrenus who was expected to be a saviour from all human ills, the psychological interpretation (foreshadowed by the alchemists) points to the concept of human wholeness. This concept has primarily a therapeutic significance in that it attempts to portray the psychic state which results from bridging over a dissociation between conscious and unconscious. The alchemical compensation corresponds to the integration of the unconscious with consciousness, whereby both are altered. Above all, consciousness experiences a widening of its horizon. This certainly brings about a considerable improvement of the whole psychic situation, since the disturbance of consciousness by the counteraction of the unconscious is eliminated. But, because all good things must be paid for dearly, the previously unconscious conflict is brought to the surface instead and imposes on consciousness a heavy responsibility, as it is now expected to solve the conflict. But it seems as badly equipped and prepared for this as was the consciousness of the medieval alchemist. Like him, the modern man needs a special method for investigating and giving shape to the unconscious contents in order to get consciousness out of its fix. As I have shown elsewhere, an experience of the self may be expected as a result of these psycho therapeutic endeavours, and quite often these experiences are numinous. It is not worth the effort to try to describe their totality character. Anyone who has experienced anything of the sort will know what I mean, and anyone who has not had the experience will not be satisfied by any amount of descriptions. Moreover there are countless descriptions of it in world literature. But I know of no case in which the bare description conveyed the experience.
  [780] It is not in the least astonishing that numinous experiences should occur in the course of psychological treatment and that they may even be expected with some regularity, for they also occur very frequently in exceptional psychic states that are not treated and may even cause them. They do not belong exclusively to the domain of psychopathology but can be observed in normal people as well. Naturally, modern ignorance of and prejudice against intimate psychic experiences dismiss them as psychic anomalies and put them in psychiatric pigeon-holes without making the least attempt to understand them. But that neither gets rid of the fact of their occurrence nor explains it.

7.06 - The Simple Life, #Words Of Long Ago, #The Mother, #Integral Yoga
  The story does not tell us that Akbar found brown ants in his cup as well, and yet Banarasi Das advised him to be careful about his drink. For there are indeed cups which look bright to the eye and which seem to contain a pleasant and cheering drink but which are nevertheless full of danger for men. Foremost among them are those which contain alcohol.
  The Prophet Mohammed taught that there was sin in wine and gambling; and therefore all who respect the words of the Koran abstain from wine and gambling to their profit.
  But on the other hand there are many good people all over the world who find it right to take spirits. We respect their opinions. But these same people cannot assert that it is wrong not to take alcohol.
  If, then, there are people who think that it is wrong to take fermented drinks, and others, on the contrary, who think that it is good, yet there is no one to maintain that it is wrong not to take any. It is also debatable whether or not it is useful to drink, but no one would dream of claiming that it is harmful not to do so. And everyone would agree that in any case it is cheaper.
  --
  But in other places, the use of alcohol, formerly unknown, is spreading. In India, for example, where abstinence had reigned for so many centuries, alcohol has been introduced, more terrible than any demon in the ancient legends. For the terrible Rakshasas of which they speak could be harmful only to the body, whereas alcohol has even the power to kill thought and destroy character. So first of all it hurts the body. It hurts the children of parents who drink to excess. It hurts the intelligence of man and enslaves those who should be the servitors of humanity.
  For every one of us should be a servant of humanity; and if by our food or our drink we weaken our minds or bodies, we are then only bad servants unable to perform their task.

Aeneid, #unset, #Arthur C Clarke, #Fiction
  With these he stood against the great alcides,
  with these I used to box, so long as better
  --
  Indeed, I was not glad to have alcides
  or Theseus or Pirithoiis cross the lake,
  --
  and undefeated in their wars. alcides
  tried to drag off in chains the guardian
  --
  Then two sons of alcanor, Pandarus
  and Bitias, raised in the wood of Jove
  --
  these four are slaughtered next: alcander, Noemon,
  and Halius and Prytanis. Then Lynceus
  --
  Melampusonce the comrade of alcides
  for all the while that earth gave him hard trials.
  --
  spearhead holds fast its bloody course; alcanor's
  right arm is run right through; dying, it hung
  down from alcanor's shoulders by the tendons.
  Then Numitor plucked from his brother's body
  --
  Caedicus kills alcathous; Sacrator,
  Hydaspes; Rapo kills Par thenius
  --
   alci'des "a descendant of alcaeus," used especially for Hercules.
  338
  --
  The name is based on alcaeus, son of Perseus, who was the father of Amphitryon and grandfa ther of Hercules, v, 547.
  Ale'tes a Trojan, comrade of Aeneas, whose ship is damaged in
  --
  of alcmene, who was, by Jupiter, the mother of Hercules, vm,
  133.
  --
  2. a Trojan, son of alcanor and Iaera, brother of Pandarus. He
  is among the defenders of Aeneas' camp in Aeneas' absence. IX, 899.
  --
  act she herself was killed by her son alcmaeon. vi, 587.
  E'rulus superhuman son of the goddess Feronia. He was killed by
  --
  Her'cules son of Jupiter and alcmena, celebrated for his strength
  and his completion of the "Labors," the twelve tasks imposed on
  --
  I-ae'ra nymph of Phrygian Ida; mother, by alcanor, of Pandarus
  and Bitias. ix, 900.
  --
  2. a Trojan, son of alcanor (1), and brother of Bitias. ix, 898.
  Panope'a a Nereid, v, 1091.

Apology, #unset, #Arthur C Clarke, #Fiction
  That the manner in which he defends himself about the lives of his disciples is not satisfactory, can hardly be denied. Fresh in the memory of the Athenians, and detestable as they deserved to be to the newly restored democracy, were the names of alcibiades, Critias, Charmides. It is obviously not a sufficient answer that Socrates had never professed to teach them anything, and is therefore not justly chargeable with their crimes. Yet the defence, when taken out of this ironical form, is doubtless sound: that his teaching had nothing to do with their evil lives. Here, then, the sophistry is rather in form than in substance, though we might desire that to such a serious charge Socrates had given a more serious answer.
  Truly characteristic of Socrates is another point in his answer, which may also be regarded as sophistical. He says that if he has corrupted the youth, he must have corrupted them involuntarily. But if, as Socrates argues, all evil is involuntary, then all criminals ought to be admonished and not punished. In these words the Socratic doctrine of the involuntariness of evil is clearly intended to be conveyed. Here again, as in the former instance, the defence of Socrates is untrue practically, but may be true in some ideal or transcendental sense. The commonplace reply, that if he had been guilty of corrupting the youth their relations would surely have witnessed against him, with which he concludes this part of his defence, is more satisfactory.

APPENDIX I - Curriculum of A. A., #Liber ABA, #Aleister Crowley, #Philosophy
      Scrutinium Chymicum , by Michael Maier. ::: One of the best treatises on alchemy.
      Science and the Infinite, by Sidney Klein. ::: One of the best essays written in recent years.
  --
    Liber LV. (55) [] - The Chymical Jousting of Brother Perardua with the seven Lances that he brake ::: An account of the Magical and Mystic Path in the language of alchemy. Equinox I, p. 88.
    Liber LVIII. (58) [] - The Qabalah ::: A general discussion of the Method and uses of the Qabalah. (The Temple of Solomon the King )

Averroes Search, #Labyrinths, #Jorge Luis Borges, #Poetry
  there is a God; then, of the alchemists who sought the philosopher's stone;
  then, of the vain trisectors of the angle and squarers of the circle. Later I

Big Mind (ten perfections), #unset, #Arthur C Clarke, #Fiction
  I appreciate and respect others' possessions and property. I give freely and generously. I don't act self-centeredly or egotistically. I am truthful unless the circumstances are such that it is more appropriate for me not to be. I am sober, attentive and mindful, and I don't allow myself to get too intoxicated by alcohol, or my own ideas or notions. I refrain from talking about others' errors or faults, and I find ways to be kind and considerate in speech toward others. I don't elevate myself and blame others. I don't put others down in order to build myself up. I am simply generous and nice to others. I do not find fault, and I take full responsibility for action and reaction, for cause and effect. I am generous and giving. I am joyful, friendly and compassionate toward others.
  FACILITATOR: Do you ever have doubts about your past actions, and think that after all they may not have been the best course?

BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
  of chemistry, or rather alchemy, of mineralogy, geology, physics and astronomy.
  Several times the writer has put to herself the question: "Is the story of Exodus -- in its details at least -as narrated in the Old Testament, original? Or is it, like the story of Moses himself and many others,
  --
  But we are also told that "this relative position of Alpha Draconis and alcyone being an extraordinary
  one . . it could not occur again for a whole sidereal year" (ibid). This demonstrates that, since the

BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  overflowed, perished, but is now reserved unto fire"; (See also the "Lives of alchemystical
  Philosophers," p. 4, London, 1815).
  --
  hands on -- the world might know to-day more of Atlantis than it does. For alchemy had its birthplace in Atlantis during the Fourth Race, and had only its renaissance in Egypt.
  [[Vol. 2, Page]] 764 THE SECRET DOCTRINE.
  --
  names are Maia, Electra, Taygeta, Asterope, Merope, alcyone, and Celaeno. This ethnologically, as
  they are credited with having married gods and with having become the mothers of famous heroes, the

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  Marquis de St. Martin -- the Martinists -- astral light, by the mediaeval Kabalists and alchemists the
  Sidereal Virgin and the Mysterium Magnum, and by the Eastern Occultists AEther, the reflection of
  --
  as apocalyptic as the writings of any of the alchemists?
  "Lucifer, the Astral Light . . . . is an intermediate force existing in all creation, it serves
  --
  creative speech (Verbum), is the seminal principle scattered throughout the Universe.**** In alchemy
  "Mercury" is the radical Moyst, primitive or elementary water, containing the seed of the Universe,
  --
  " 'Attach thyself,' say the alchemists, 'to the four letters of the tetragram disposed in the
  following manner: The letters of the ineffable name are there, although thou mayest not
  --
  matter to toy with, the Eastern Occultists and their disciples, the great alchemists the world over, have
  the whole septenate to study from.** As those alche[[Footnote(s)]] -------------------------------------------------
  http://www.theosociety.org/pasadena/sd/sd2-2-12.htm (3 von 16) [06.05.2003 03:37:10]
  --
  smooth crystal plane." "All proceeds from Ether and from its seven natures" -- said the alchemists.
  Science knows these only in their superficial effects.
  --
  treated as seven properties of nature in the alchemistic and astrological phase of the mediaeval
  mysteries;"* and adds -"The followers of Bohme look on such matter as divine revelation of his inspired
  --
  features of the ancient Seven Spirits beneath their modern metaphysical or alchemist
  mask. A second connecting link between the Theosophy of Bohme and the physical

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  root," and prakriti, "nature"), or the unmanifested primordial matter -- called by Western alchemists
  Adam's Earth -- is applied by the Vedantins to Parabrahmam. Matter is dual in religious metaphysics,
  --
  the alchemists, at its lowest; GOD and DEVIL, GOOD and EVIL. . . .
  [[Footnote(s)]] -------------------------------------------------
  --
  ** Not the Mediaeval alchemists, but the Magi and Fire-Worshippers, from whom the Rosicrucians or
  the Philosophers per ignem, the successors of the theurgists borrowed all their ideas concerning Fire,
  --
  names in alchemy and to the Occultists who practise in phenomenal powers. It is by combining and
  recombining in a certain way (or dissociating) the "Elements" by means of astral fire that the greatest
  --
  Watchers" of the Christian Kabalists and alchemists, and relate, symbolically as well as
  cosmogonically, to the numerical system of the Universe. The numbers with which these celestial
  --
  so many sons and daughters, elements born from and within each respective Element. alchemy and
  occult phenomena would have been a delusion and a snare, even in theory, had the Ancients been
  --
  the habitual groove of strictly "Exact Science," as the alchemists of old did, he might be repaid for his
  audacity.
  ** He who would allotropise sluggish oxygen into Ozone to a measure of alchemical activity, reducing
  it to its pure essence (for which there are means), would discover thereby a substitute for an "Elixir of
  --
  quits the Laya State, becomes active life; it is drawn into the vortex of MOTION (the alchemical
  solvent of Life); Spirit and Matter are the two States of the ONE, which is neither Spirit nor Matter,
  --
  this it can never do without the help of the old sciences, of alchemy, occult botany and physics. We are
  taught that every physiological change, in addition to pathological phenomena; diseases -- nay, life

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  their PRINCIPLES -- transcendental or spiritual Elements; from those of the great alchemists, who,
  like Paracelsus, made a great difference between phenomenon and its cause, or the Noumenon; and
  --
  Occultism and even with alchemy -- which supposition will be regarded as an impertinence, but
  remains a fact, nevertheless. As Faye says: "Il manque quelque chose aux geologues pour faire la
  --
  (e) And "the Sun having alcyone in the Pleiades for the centre of its orbit, consumes 180,000,000 of
  years in completing its revolution" (Maedler). And also,
  --
  any of its known states. An alchemist would say it was a spiritual secretion -- and would be laughed
  at. But yet, when the physicist said that Electricity, stored up, was a fluid, or that light fixed on paper
  --
  these only the fictions of the alchemists, or dreams of the Mystics, such men as Paracelsus,
  Philale thes, Van Helmont, and so many others, would have to be regarded as worse than visionaries:
  --
  many times explained by the alchemists.
  ** The "substance" of the Occultist, however, is to the most refined substance of the physicist, what
  --
  explained. Just as in old alchemical works the real meaning of the substances and elements meant are
  concealed under the most ridiculous metaphors, so are the physical, psychic, and spiritual natures of
  --
  ** Rather alchemical -- "composition."
  *** "This vital force . . . radiates around man like a luminous sphere" . . . says Paracelsus in
  --
  The unity of matter, of that which is real cosmic matter to the alchemist, or "Adam's Earth" as the
  Kabalists call it, can hardly be proved or disproved, by either the French savant Dumas, who suggests
  --
  lines of thought as the medieval alchemist did.
  * "World-Life," Ibid.
  --
  of differentiation. Therefore, when the adept or alchemist adds that, though matter is eternal, for it is
  PRADHANA, yet atoms are born at every new manvantara, or reconstruction of the universe, it is no
  --
  which is beyond chemistry, but within the limits of alchemy. It may even resurrect a man or an
  animal whose astral "vital body" has not been irreparably separated from the physical body by the
  --
  It may be remarked that, save a few small divergencies, no Adept nor alchemist could have explained
  the above any better, in the light of modern Science, however much the latter may protest against the
  --
  magic and alchemy, having a key to the real meaning of words. But see what Mr. Crookes says of
  protyle, next neighbour to the unconscious Mulaprakriti of the Occultists: -. . . . . "Let us start at the moment when the first element came into existence. Before this
  --
  instance, the mystical signification, alchemical and transcendental, of the many imponderable
  substances that fill interplanetary space, and which, interpenetrating each, are the direct cause, at the
  --
  the Rosicrucians and alchemists of the Middle Ages? Is it the Van Helmonts, the Khunraths, the
  Paracelsuses and Agrippas, from Roger Bacon down to St. Germain, who were all blind enthusiasts,
  --
  reappear in its reincarnation as New alchemy, or METACHEMISTRY. The discoverer of
  [[Vol. 1, Page]] 623 THE GENESIS OF ATOMS.
  --
  ** Which if separated alcHEMICALLY would yield the Spirit of Life, and its Elixir.
  *** Foremost of all, the postulate that there is no such thing in Nature as inorganic substances or

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  * The goddess [[Trimorphos]] in the statuary of alcamenes.
  [[Vol. 1, Page]] 388 THE SECRET DOCTRINE.
  --
  Mercury, the planet, as of the Mercury of the alchemical philosophers, "as," say the alchemists,
  "Mercury has to be ever near Isis, as her minister, as without Mercury neither Isis nor Osiris can
  --
  two countries. The alchemists claim another interpretation. They say that the symbol of the sun in the
  ship on the Ether of Space meant that the hermetic matter is the principle, or basis, of gold, or again
  --
  interpretation, meant as a record of an astronomical, anthropological, and even alchemical fact,
  namely, the allegory of the seven rectors breaking through the seven circles of fire, was dwarfed into
  --
  Christian alchemists and Rosicrucians, Jehovah was a convenient screen, unified by the folding of its
  many flaps, and adopted as a substitute: one name of an individual Sephiroth being as good as another
  --
  Heaven, to the Celestial Virgin of the alchemists, and even to the "Waters of Grace" of the modern
  Baptist.

Book of Imaginary Beings (text), #unset, #Arthur C Clarke, #Fiction
  sixteenth century, Etymologists attri bute it to the Swiss alchemist Paracelsus in whose writings it appears for the first
  time.
  --
  To the alchemists the Salamander was the spirit of the
  element fire. In this symbol and in an argument of
  --
  divided all matter, a particular spirit was later made to correspond. Paracelsus, the sixteenth-century Swiss alchemist
  and physician, gave them their names: the Gnomes of earth,
  --
  Psychologie und alchemie (), Jung gives a history and an
  analysis of these symbols.
  --
  creature which became the symbol adopted by alchemists
  in the Middle Ages. The curious may read further in Jungs
  study Psychologie und alchemie.
  A world-circling serpent is also found in Norse cosmology;
  --
  Psychologie und alchemie, ,
  Purgatorio,

BOOK XIV. - Of the punishment and results of mans first sin, and of the propagation of man without lust, #City of God, #Saint Augustine of Hippo, #Christianity
  The same author had also used the expression, "the evil contentments of the mind."[47] So that good and bad men alike will, are cautious, and contented; or, to say the same thing in other words, good and bad men alike desire, fear, rejoice, but the former in a good, the latter in a bad fashion, according as the will is right or wrong. Sorrow itself, too,[Pg 15] which the Stoics would not allow to be represented in the mind of the wise man, is used in a good sense, and especially in our writings. For the apostle praises the Corinthians because they had a godly sorrow. But possibly some one may say that the apostle congratulated them because they were penitently sorry, and that such sorrow can exist only in those who have sinned. For these are his words: "For I perceive that the same epistle hath made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of, but the sorrow of the world worketh death. For, behold, this selfsame thing that ye sorrowed after a godly sort, what carefulness it wrought in you!"[48] Consequently the Stoics may defend themselves by replying,[49] that sorrow is indeed useful for repentance of sin, but that this can have no place in the mind of the wise man, inasmuch as no sin attaches to him of which he could sorrowfully repent, nor any other evil the endurance or experience of which could make him sorrowful. For they say that alcibiades (if my memory does not deceive me), who believed himself happy, shed tears when Socrates argued with him, and demonstrated that he was miserable because he was foolish. In his case, therefore, folly was the cause of this useful and desirable sorrow, wherewith a man mourns that he is what he ought not to be. But the Stoics maintain not that the fool, but that the wise man, cannot be sorrowful.
  9. Of the perturbations of the soul which appear as right affections in the life of the righteous.

BOOK XVIII. - A parallel history of the earthly and heavenly cities from the time of Abraham to the end of the world, #City of God, #Saint Augustine of Hippo, #Christianity
  But not long after, one alcimus, although an alien from the sacerdotal tribe, was, through ambition, made pontiff, which was an impious thing. After almost fifty years, during which they never had peace, although they prospered in some affairs, Aristobulus first assumed the diadem among them, and was made both king and pontiff. Before that, indeed, from the time of their return from the Babylonish captivity and the rebuilding of the temple, they had not kings, but generals or principes. Although a king himself may be called a prince, from his principality in governing, and a leader, because he leads the army, but it does not follow that all who are princes and leaders may also be called kings, as that Aristobulus was. He was succeeded by Alexander, also both king and pontiff, who is reported to have reigned over them cruelly. After him his wife Alexandra was queen of the Jews, and from her time downwards more grievous evils pursued them; for this Alexandra's sons, Aristobulus and Hyrcanus, when contending with each other for the kingdom, called in the Roman forces against the nation of Israel. For Hyrcanus asked assistance from them against his brother. At that time Rome had already subdued Africa and Greece, and ruled extensively in other parts of the world also, and yet, as if unable to bear her own weight, had, in a manner, broken herself by her own size. For indeed she had come to grave domestic seditions, and from that to social wars, and by and by to civil wars, and had enfeebled and worn herself out so much, that the changed state of the republic, in which she should be governed by kings, was now imminent. Pompey then, a most illustrious prince of the Roman people, having entered Judea with an army, took the city, threw open the temple, not with the devotion of a suppliant, but with the authority of a conqueror, and went, not reverently, but profanely, into the holy of holies, where it was lawful for none but the pontiff to enter. Having established Hyrcanus in the pontificate, and set Antipater over the subjugated nation as[Pg 277] guardian or procurator, as they were then called, he led Aristobulus with him bound. From that time the Jews also began to be Roman tri butaries. Afterward Cassius plundered the very temple. Then after a few years it was their desert to have Herod, a king of foreign birth, in whose reign Christ was born. For the time had now come signified by the prophetic Spirit through the mouth of the patriarch Jacob, when he says, "There shall not be lacking a prince out of Judah, nor a teacher from his loins, until He shall come for whom it is reserved; and He is the expectation of the nations."[583] There lacked not therefore a Jewish prince of the Jews until that Herod, who was the first king of a foreign race received by them. Therefore it was now the time when He should come for whom that was reserved which is promised in the New Testament, that He should be the expectation of the nations. But it was not possible that the nations should expect He would come, as we see they did, to do judgment in the splendour of power, unless they should first believe in Him when He came to suffer judgment in the humility of patience.
    46. Of the birth of our Saviour, whereby the Word was made flesh; and of the dispersion of the Jews among all nations, as had been prophesied.

Chapter II - WHICH TREATS OF THE FIRST SALLY THE INGENIOUS DON QUIXOTE MADE FROM HOME, #unset, #Arthur C Clarke, #Fiction
  the respectful bearing of the alcaide of the fortress (for so innkeeper and inn seemed in his eyes), made
  answer, "Sir Castellan, for me anything will suffice, for

Conversations with Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
  That this change this transmutation may be effective, it is necessary, according to my own ideas, to attain the cosmic consciousness and to get possession thus of the `universal solvent' as the alchemists say. Then can't one transmute?
  No, this does not suffice. When you come down again from your cosmic consciousness, the same tendencies are there which can always be restored to life. But beyond the immanent aspect of the absolute power, the aspect which you realise in the experience of the cosmic consciousness, there is what may be called the transcendent aspect, which is creative and without limitations. This is the solvent which destroys and creates. The vital Purusha who consented to a certain movement of nature, must surrender to the higher life and the transformation is possible.

ENNEAD 01.06 - Of Beauty., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  Page 50, line 5, Identical with Good, Philebus, p. 64, Cary 153155; First alcibiades, p. 115, Cary 23, 24.
  Page 51, line 1, 2, He who Beholds, Phaedrus, p. 278, Cary 145.

ENNEAD 03.07 - Of Time and Eternity., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  20 Olympiodorus, Comm. I alcibiades, x. p. 95; Arist. Met., i. 5; Sextus Emp., H. P., iii. 152; Porphyry; Vit. Pyth., 48.
  21 As said Theon of Smyrna, of the Pythagoreans, ii. p. 23; Jamblichus, Vit. Porph. 28.150; 29.162.
  --
  65 Bouillet explains that in this book Plotinos summated all that Plato had to say of the Ideas and of their dependence on the Good, in the Timaeus, Philebus, Phaedrus, the Republic, the Banquet, and the alcibiades; correcting this summary by the reflections of Aristotle, in Met. xii. But Plotinos advances beyond both Plato and Aristotle in going beyond Intelligence to the supreme Good. (See Sec. 37.) This treatise might well have been written at the instigation of Porphyry, who desired to understand Plotinos's views on this great subject.
  66 The famous Philonic distinction between "ho theos," and "theos."
  --
  82 Plato, I alcibiades, p. 130, Cary, 52.
  83 See i. 1.3.
  --
  173 Plato, alcinous, 31; this is opposed by Aristotle, Nic. Eth. iii. 2.6.
  174 Aristotle, Eud. Eth. ii. 10.

ENNEAD 05.07 - Do Ideas of Individuals Exist?, #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  1. Do ideas of individuals (as well as of classes of individuals), exist? This means that if I, in company with some other man, were to trace ourselves back to the intelligible world, we would there find separate individual principles corresponding to each of us. (This might imply either of two theories.) Either, if the individual named Socrates be eternal, and if the soul of Socrates be Socrates himself, then the soul of each individual is contained in the intelligible world. Or if, on the contrary, the individual named Socrates be not eternal, if the same soul can belong successively to several individuals, such as Socrates or Pythagoras, then (as alcinoous, e. g., and other Platonists insist), each individual does not have his idea in the intelligible world.
  THE FIRST (NON-PLATONIC) HYPOTHESIS ALONE RIGHT.

ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  90 alcinous, de Doctrina Platonica, 26.
  91 Gregory of Nyssa, Catech. Oratio, 7; Dionysius Areopagite, Divine Names, 4.
  --
  167 As held by Plato in the Parmenides and First alcibiades.
  168 See ii. 4.816.
  --
  170 In his First alcibiades, p. 122; Cary, 37.
  171 See i. 1.12.

Euthyphro, #unset, #Arthur C Clarke, #Fiction
  SOCRATES: But what differences are there which cannot be thus decided, and which therefore make us angry and set us at enmity with one another? I dare say the answer does not occur to you at the moment, and therefore I will suggest that these enmities arise when the matters of difference are the just and unjust, good and evil, honourable and dishonourable. Are not these the points about which men differ, and about which when we are unable satisfactorily to decide our differences, you and I and all of us quarrel, when we do quarrel? (Compare alcib.)
  EUTHYPHRO: Yes, Socrates, the nature of the differences about which we quarrel is such as you describe.

Gorgias, #unset, #Arthur C Clarke, #Fiction
  (2) Socrates makes the singular remark, that he is himself the only true politician of his age. In other passages, especially in the Apology, he disclaims being a politician at all. There he is convinced that he or any other good man who attempted to resist the popular will would be put to death before he had done any good to himself or others. Here he anticipates such a fate for himself, from the fact that he is 'the only man of the present day who performs his public duties at all.' The two points of view are not really inconsistent, but the difference between them is worth noticing: Socrates is and is not a public man. Not in the ordinary sense, like alcibiades or Pericles, but in a higher one; and this will sooner or later entail the same consequences on him. He cannot be a private man if he would; neither can he separate morals from politics. Nor is he unwilling to be a politician, although he foresees the dangers which await him; but he must first become a better and wiser man, for he as well as Callicles is in a state of perplexity and uncertainty. And yet there is an inconsistency: for should not Socrates too have taught the citizens better than to put him to death?
  And now, as he himself says, we will 'resume the argument from the beginning.'
  --
  'Do you mean to say that the rhetoricians are esteemed flatterers?' They are not esteemed at all. 'Why, have they not great power, and can they not do whatever they desire?' They have no power, and they only do what they think best, and never what they desire; for they never attain the true object of desire, which is the good. 'As if you, Socrates, would not envy the possessor of despotic power, who can imprison, exile, kill any one whom he pleases.' But Socrates replies that he has no wish to put any one to death; he who kills another, even justly, is not to be envied, and he who kills him unjustly is to be pitied; it is better to suffer than to do injustice. He does not consider that going about with a dagger and putting men out of the way, or setting a house on fire, is real power. To this Polus assents, on the ground that such acts would be punished, but he is still of opinion that evil-doers, if they are unpunished, may be happy enough. He instances Archelaus, son of Perdiccas, the usurper of Macedonia. Does not Socrates think him happy?Socrates would like to know more about him; he cannot pronounce even the great king to be happy, unless he knows his mental and moral condition. Polus explains that Archelaus was a slave, being the son of a woman who was the slave of alcetas, brother of Perdiccas king of Macedonand he, by every species of crime, first murdering his uncle and then his cousin and half-brother, obtained the kingdom. This was very wicked, and yet all the world, including Socrates, would like to have his place. Socrates dismisses the appeal to numbers; Polus, if he will, may summon all the rich men of Athens, Nicias and his brothers, Aristocrates, the house of Pericles, or any other great familythis is the kind of evidence which is adduced in courts of justice, where truth depends upon numbers. But Socrates employs proof of another sort; his appeal is to one witness only,that is to say, the person with whom he is speaking; him he will convict out of his own mouth. And he is prepared to show, after his manner, that Archelaus cannot be a wicked man and yet happy.
  The evil-doer is deemed happy if he escapes, and miserable if he suffers punishment; but Socrates thinks him less miserable if he suffers than if he escapes. Polus is of opinion that such a paradox as this hardly deserves refutation, and is at any rate sufficiently refuted by the fact. Socrates has only to compare the lot of the successful tyrant who is the envy of the world, and of the wretch who, having been detected in a criminal attempt against the state, is crucified or burnt to death. Socrates replies, that if they are both criminal they are both miserable, but that the unpunished is the more miserable of the two. At this Polus laughs outright, which leads Socrates to remark that laughter is a new species of refutation. Polus replies, that he is already refuted; for if he will take the votes of the company, he will find that no one agrees with him. To this Socrates rejoins, that he is not a public man, and (referring to his own conduct at the trial of the generals after the battle of Arginusae) is unable to take the suffrages of any company, as he had shown on a recent occasion; he can only deal with one witness at a time, and that is the person with whom he is arguing. But he is certain that in the opinion of any man to do is worse than to suffer evil.
  --
  Socrates replies in a style of playful irony, that before men can understand one another they must have some common feeling. And such a community of feeling exists between himself and Callicles, for both of them are lovers, and they have both a pair of loves; the beloved of Callicles are the Athenian Demos and Demos the son of Pyrilampes; the beloved of Socrates are alcibiades and philosophy. The peculiarity of Callicles is that he can never contradict his loves; he changes as his Demos changes in all his opinions; he watches the countenance of both his loves, and repeats their sentiments, and if any one is surprised at his sayings and doings, the explanation of them is, that he is not a free agent, but must always be imitating his two loves. And this is the explanation of Socrates' peculiarities also. He is always repeating what his mistress, Philosophy, is saying to him, who unlike his other love, alcibiades, is ever the same, ever true. Callicles must refute her, or he will never be at unity with himself; and discord in life is far worse than the discord of musical sounds.
  Callicles answers, that Gorgias was overthrown because, as Polus said, in compliance with popular prejudice he had admitted that if his pupil did not know justice the rhetorician must teach him; and Polus has been similarly entangled, because his modesty led him to admit that to suffer is more honourable than to do injustice. By custom 'yes,' but not by nature, says Callicles. And Socrates is always playing between the two points of view, and putting one in the place of the other. In this very argument, what Polus only meant in a conventional sense has been affirmed by him to be a law of nature. For convention says that 'injustice is dishonourable,' but nature says that 'might is right.' And we are always taming down the nobler spirits among us to the conventional level. But sometimes a great man will rise up and reassert his original rights, trampling under foot all our formularies, and then the light of natural justice shines forth. Pindar says, 'Law, the king of all, does violence with high hand;' as is indeed proved by the example of Heracles, who drove off the oxen of Geryon and never paid for them.
  --
  That is because you are in love with Demos. But let us have a little more conversation. You remember the two processesone which was directed to pleasure, the other which was directed to making men as good as possible. And those who have the care of the city should make the citizens as good as possible. But who would undertake a public building, if he had never had a teacher of the art of building, and had never constructed a building before? or who would undertake the duty of state-physician, if he had never cured either himself or any one else? Should we not examine him before we entrusted him with the office? And as Callicles is about to enter public life, should we not examine him? Whom has he made better? For we have already admitted that this is the statesman's proper business. And we must ask the same question about Pericles, and Cimon, and Miltiades, and Themistocles. Whom did they make better? Nay, did not Pericles make the citizens worse? For he gave them pay, and at first he was very popular with them, but at last they condemned him to death. Yet surely he would be a bad tamer of animals who, having received them gentle, taught them to kick and butt, and man is an animal; and Pericles who had the charge of man only made him wilder, and more savage and unjust, and therefore he could not have been a good statesman. The same tale might be repeated about Cimon, Themistocles, Miltiades. But the charioteer who keeps his seat at first is not thrown out when he gains greater experience and skill. The inference is, that the statesman of a past age were no better than those of our own. They may have been cleverer constructors of docks and harbours, but they did not improve the character of the citizens. I have told you again and again (and I purposely use the same images) that the soul, like the body, may be treated in two waysthere is the meaner and the higher art. You seemed to understand what I said at the time, but when I ask you who were the really good statesmen, you answeras if I asked you who were the good trainers, and you answered, Thearion, the baker, Mithoecus, the author of the Sicilian cookery-book, Sarambus, the vintner. And you would be affronted if I told you that these are a parcel of cooks who make men fat only to make them thin. And those whom they have fattened applaud them, instead of finding fault with them, and lay the blame of their subsequent disorders on their physicians. In this respect, Callicles, you are like them; you applaud the statesmen of old, who pandered to the vices of the citizens, and filled the city with docks and harbours, but neglected virtue and justice. And when the fit of illness comes, the citizens who in like manner applauded Themistocles, Pericles, and others, will lay hold of you and my friend alcibiades, and you will suffer for the misdeeds of your predecessors. The old story is always being repeated'after all his services, the ungrateful city banished him, or condemned him to death.' As if the statesman should not have taught the city better! He surely cannot blame the state for having unjustly used him, any more than the sophist or teacher can find fault with his pupils if they cheat him. And the sophist and orator are in the same case; although you admire rhetoric and despise sophistic, whereas sophistic is really the higher of the two. The teacher of the arts takes money, but the teacher of virtue or politics takes no money, because this is the only kind of service which makes the disciple desirous of requiting his teacher.
  Socrates concludes by finally asking, to which of the two modes of serving the state Callicles invites him:'to the inferior and ministerial one,' is the ingenuous reply. That is the only way of avoiding death, replies Socrates; and he has heard often enough, and would rather not hear again, that the bad man will kill the good. But he thinks that such a fate is very likely reserved for him, because he remarks that he is the only person who teaches the true art of politics. And very probably, as in the case which he described to Polus, he may be the physician who is tried by a jury of children. He cannot say that he has procured the citizens any pleasure, and if any one charges him with perplexing them, or with reviling their elders, he will not be able to make them understand that he has only been actuated by a desire for their good. And therefore there is no saying what his fate may be. 'And do you think that a man who is unable to help himself is in a good condition?' Yes, Callicles, if he have the true self-help, which is never to have said or done any wrong to himself or others. If I had not this kind of self-help, I should be ashamed; but if I die for want of your flattering rhetoric, I shall die in peace. For death is no evil, but to go to the world below laden with offences is the worst of evils. In proof of which I will tell you a tale:
  --
  POLUS: That he is wicked I cannot deny; for he had no title at all to the throne which he now occupies, he being only the son of a woman who was the slave of alcetas the brother of Perdiccas; he himself therefore in strict right was the slave of alcetas; and if he had meant to do rightly he would have remained his slave, and then, according to your doctrine, he would have been happy. But now he is unspeakably miserable, for he has been guilty of the greatest crimes: in the first place he invited his uncle and master, alcetas, to come to him, under the pretence that he would restore to him the throne which Perdiccas has usurped, and after entertaining him and his son Alexander, who was his own cousin, and nearly of an age with him, and making them drunk, he threw them into a waggon and carried them off by night, and slew them, and got both of them out of the way; and when he had done all this wickedness he never discovered that he was the most miserable of all men, and was very far from repenting: shall I tell you how he showed his remorse? he had a younger brother, a child of seven years old, who was the legitimate son of Perdiccas, and to him of right the kingdom belonged; Archelaus, however, had no mind to bring him up as he ought and restore the kingdom to him; that was not his notion of happiness; but not long afterwards he threw him into a well and drowned him, and declared to his mother Cleopatra that he had fallen in while running after a goose, and had been killed. And now as he is the greatest criminal of all the Macedonians, he may be supposed to be the most miserable and not the happiest of them, and I dare say that there are many Athenians, and you would be at the head of them, who would rather be any other Macedonian than Archelaus!
  SOCRATES: I praised you at first, Polus, for being a rhetorician rather than a reasoner. And this, as I suppose, is the sort of argument with which you fancy that a child might refute me, and by which I stand refuted when I say that the unjust man is not happy. But, my good friend, where is the refutation? I cannot admit a word which you have been saying.
  --
  SOCRATES: O Callicles, if there were not some community of feelings among mankind, however varying in different personsI mean to say, if every man's feelings were peculiar to himself and were not shared by the rest of his speciesI do not see how we could ever communicate our impressions to one another. I make this remark because I perceive that you and I have a common feeling. For we are lovers both, and both of us have two loves apiece:I am the lover of alcibiades, the son of Cleinias, and of philosophy; and you of the Athenian Demus, and of Demus the son of Pyrilampes. Now, I observe that you, with all your cleverness, do not venture to contradict your favourite in any word or opinion of his; but as he changes you change, backwards and forwards. When the Athenian Demus denies anything that you are saying in the assembly, you go over to his opinion; and you do the same with Demus, the fair young son of Pyrilampes. For you have not the power to resist the words and ideas of your loves; and if a person were to express surprise at the strangeness of what you say from time to time when under their influence, you would probably reply to him, if you were honest, that you cannot help saying what your loves say unless they are prevented; and that you can only be silent when they are. Now you must understand that my words are an echo too, and therefore you need not wonder at me; but if you want to silence me, silence philosophy, who is my love, for she is always telling me what I am now telling you, my friend; neither is she capricious like my other love, for the son of Cleinias says one thing to-day and another thing to-morrow, but philosophy is always true. She is the teacher at whose words you are now wondering, and you have heard her yourself. Her you must refute, and either show, as I was saying, that to do injustice and to escape punishment is not the worst of all evils; or, if you leave her word unrefuted, by the dog the god of Egypt, I declare, O Callicles, that Callicles will never be at one with himself, but that his whole life will be a discord. And yet, my friend, I would rather that my lyre should be inharmonious, and that there should be no music in the chorus which I provided; aye, or that the whole world should be at odds with me, and oppose me, rather than that I myself should be at odds with myself, and contradict myself.
  CALLICLES: O Socrates, you are a regular declaimer, and seem to be running riot in the argument. And now you are declaiming in this way because Polus has fallen into the same error himself of which he accused Gorgias:for he said that when Gorgias was asked by you, whether, if some one came to him who wanted to learn rhetoric, and did not know justice, he would teach him justice, Gorgias in his modesty replied that he would, because he thought that mankind in general would be displeased if he answered 'No'; and then in consequence of this admission, Gorgias was compelled to contradict himself, that being just the sort of thing in which you delight. Whereupon Polus laughed at you deservedly, as I think; but now he has himself fallen into the same trap. I cannot say very much for his wit when he conceded to you that to do is more dishonourable than to suffer injustice, for this was the admission which led to his being entangled by you; and because he was too modest to say what he thought, he had his mouth stopped. For the truth is, Socrates, that you, who pretend to be engaged in the pursuit of truth, are appealing now to the popular and vulgar notions of right, which are not natural, but only conventional. Convention and nature are generally at variance with one another: and hence, if a person is too modest to say what he thinks, he is compelled to contradict himself; and you, in your ingenuity perceiving the advantage to be thereby gained, slyly ask of him who is arguing conventionally a question which is to be determined by the rule of nature; and if he is talking of the rule of nature, you slip away to custom: as, for instance, you did in this very discussion about doing and suffering injustice. When Polus was speaking of the conventionally dishonourable, you assailed him from the point of view of nature; for by the rule of nature, to suffer injustice is the greater disgrace because the greater evil; but conventionally, to do evil is the more disgraceful. For the suffering of injustice is not the part of a man, but of a slave, who indeed had better die than live; since when he is wronged and trampled upon, he is unable to help himself, or any other about whom he cares. The reason, as I conceive, is that the makers of laws are the majority who are weak; and they make laws and distribute praises and censures with a view to themselves and to their own interests; and they terrify the stronger sort of men, and those who are able to get the better of them, in order that they may not get the better of them; and they say, that dishonesty is shameful and unjust; meaning, by the word injustice, the desire of a man to have more than his neighbours; for knowing their own inferiority, I suspect that they are too glad of equality. And therefore the endeavour to have more than the many, is conventionally said to be shameful and unjust, and is called injustice (compare Republic), whereas nature herself intimates that it is just for the better to have more than the worse, the more powerful than the weaker; and in many ways she shows, among men as well as among animals, and indeed among whole cities and races, that justice consists in the superior ruling over and having more than the inferior. For on what principle of justice did Xerxes invade Hellas, or his father the Scythians? (not to speak of numberless other examples). Nay, but these are the men who act according to nature; yes, by Heaven, and according to the law of nature: not, perhaps, according to that artificial law, which we invent and impose upon our fellows, of whom we take the best and strongest from their youth upwards, and tame them like young lions,charming them with the sound of the voice, and saying to them, that with equality they must be content, and that the equal is the honourable and the just. But if there were a man who had sufficient force, he would shake off and break through, and escape from all this; he would trample under foot all our formulas and spells and charms, and all our laws which are against nature: the slave would rise in rebellion and be lord over us, and the light of natural justice would shine forth. And this I take to be the sentiment of Pindar, when he says in his poem, that
  --
  CALLICLES: Somehow or other your words, Socrates, always appear to me to be good words; and yet, like the rest of the world, I am not quite convinced by them. (Compare Symp.: 1 alcib.)
  SOCRATES: The reason is, Callicles, that the love of Demus which abides in your soul is an adversary to me; but I dare say that if we recur to these same matters, and consider them more thoroughly, you may be convinced for all that. Please, then, to remember that there are two processes of training all things, including body and soul; in the one, as we said, we treat them with a view to pleasure, and in the other with a view to the highest good, and then we do not indulge but resist them: was not that the distinction which we drew?
  --
  SOCRATES: O, my dear friend, I say nothing against them regarded as the serving-men of the State; and I do think that they were certainly more serviceable than those who are living now, and better able to gratify the wishes of the State; but as to transforming those desires and not allowing them to have their way, and using the powers which they had, whether of persuasion or of force, in the improvement of their fellow citizens, which is the prime object of the truly good citizen, I do not see that in these respects they were a whit superior to our present statesmen, although I do admit that they were more clever at providing ships and walls and docks, and all that. You and I have a ridiculous way, for during the whole time that we are arguing, we are always going round and round to the same point, and constantly misunderstanding one another. If I am not mistaken, you have admitted and acknowledged more than once, that there are two kinds of operations which have to do with the body, and two which have to do with the soul: one of the two is ministerial, and if our bodies are hungry provides food for them, and if they are thirsty gives them drink, or if they are cold supplies them with garments, blankets, shoes, and all that they crave. I use the same images as before intentionally, in order that you may understand me the better. The purveyor of the articles may provide them either wholesale or retail, or he may be the maker of any of them,the baker, or the cook, or the weaver, or the shoemaker, or the currier; and in so doing, being such as he is, he is naturally supposed by himself and every one to minister to the body. For none of them know that there is another artan art of gymnastic and medicine which is the true minister of the body, and ought to be the mistress of all the rest, and to use their results according to the knowledge which she has and they have not, of the real good or bad effects of meats and drinks on the body. All other arts which have to do with the body are servile and menial and illiberal; and gymnastic and medicine are, as they ought to be, their mistresses. Now, when I say that all this is equally true of the soul, you seem at first to know and understand and assent to my words, and then a little while afterwards you come repeating, Has not the State had good and noble citizens? and when I ask you who they are, you reply, seemingly quite in earnest, as if I had asked, Who are or have been good trainers?and you had replied, Thearion, the baker, Mithoecus, who wrote the Sicilian cookery-book, Sarambus, the vintner: these are ministers of the body, first-rate in their art; for the first makes admirable loaves, the second excellent dishes, and the third capital wine;to me these appear to be the exact parallel of the statesmen whom you mention. Now you would not be altogether pleased if I said to you, My friend, you know nothing of gymnastics; those of whom you are speaking to me are only the ministers and purveyors of luxury, who have no good or noble notions of their art, and may very likely be filling and fattening men's bodies and gaining their approval, although the result is that they lose their original flesh in the long run, and become thinner than they were before; and yet they, in their simplicity, will not attri bute their diseases and loss of flesh to their entertainers; but when in after years the unhealthy surfeit brings the attendant penalty of disease, he who happens to be near them at the time, and offers them advice, is accused and blamed by them, and if they could they would do him some harm; while they proceed to eulogize the men who have been the real authors of the mischief. And that, Callicles, is just what you are now doing. You praise the men who feasted the citizens and satisfied their desires, and people say that they have made the city great, not seeing that the swollen and ulcerated condition of the State is to be attri buted to these elder statesmen; for they have filled the city full of harbours and docks and walls and revenues and all that, and have left no room for justice and temperance. And when the crisis of the disorder comes, the people will blame the advisers of the hour, and applaud Themistocles and Cimon and Pericles, who are the real authors of their calamities; and if you are not careful they may assail you and my friend alcibiades, when they are losing not only their new acquisitions, but also their original possessions; not that you are the authors of these misfortunes of theirs, although you may perhaps be accessories to them. A great piece of work is always being made, as I see and am told, now as of old; about our statesmen. When the State treats any of them as malefactors, I observe that there is a great uproar and indignation at the supposed wrong which is done to them; 'after all their many services to the State, that they should unjustly perish,'so the tale runs. But the cry is all a lie; for no statesman ever could be unjustly put to death by the city of which he is the head. The case of the professed statesman is, I believe, very much like that of the professed sophist; for the sophists, although they are wise men, are nevertheless guilty of a strange piece of folly; professing to be teachers of virtue, they will often accuse their disciples of wronging them, and defrauding them of their pay, and showing no gratitude for their services. Yet what can be more absurd than that men who have become just and good, and whose injustice has been taken away from them, and who have had justice implanted in them by their teachers, should act unjustly by reason of the injustice which is not in them? Can anything be more irrational, my friends, than this? You, Callicles, compel me to be a mob-orator, because you will not answer.
  CALLICLES: And you are the man who cannot speak unless there is some one to answer?

Kafka and His Precursors, #Labyrinths, #Jorge Luis Borges, #Poetry
  Jung's Psychologie und alchemie (Zrich, 1944), which contains two curious
  illustrations.

Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction
   54. ON THE alcHEMICAL ART
   55. ON THE MOST SUBTLE SECRET
  --
   ON THE alcHEMICAL ART
   ON WOMAN. WHO IS FIT FOR A TEST
  --
   DE ARTE alcHEMICA. (On the alchemical Art)
   Here then I must write concerning Talismans for thine Instruction. Know
  --
   alcohol, which is Food, that is, Fuel, for the whole Man. To Water,
   attribute Hashish and Mescal, for they make Images, and they open the
  --
   make Gold thou must have Gold (it is the Word of the alchemists), so to
   become the Sphinx thou must first be a Sphinx. For naught may grow save
  --
   DE ARTE alcHEMISTICA. (On the alchemical Art)
   Wilt thou acquaint thyself now further at my Reproof concerning this
   Arcanum of alchymia, the Art Egyptian, how to make Gold? Of a Surety
   this is already in thy Knowledge, if thou examine by Our Holy Qabalah,
  --
   wisdom than in Ten Thousand Folios of the alchemists! Study therefore
   to acquire Skill in this Method, and Experience; for this Gold is not
  --
   cry aloud my Word, as it was given unto Man by thine Uncle alcofribas
   Masior, the Oracle of the Bottle of

Liber 46 - The Key of the Mysteries, #unset, #Arthur C Clarke, #Fiction
   alchemy borrowed all these signs from the Qabalah, and it is upon the
   law of analogies resulting from the harmony of contraries that it based
  --
   We have just said that alchemy is the daughter of the Qabalah; to
   convince oneself of the truth of this it is sufficient to look at the
  --
   Mirville calls the devil, and which the ancient alchemists called
   Azoth. It is the vital element which manifests itself by the phenomena
  --
   and drinkable gold of the masters in alchemy; the word "OR" (the French
   word for "gold") comes from the Hebrew "AOUR" which signifies "light."
  --
   than the bearded devil of the alchemists. One knows that the members of
   the highest grades in the old hermetic masonry attri buted to a bearded
  --
   of the Sepher Yetzirah, commented by the alchemist Abraham (Amsterdam,
   1642): {216}
  --
   of the alchemist the sun signifies gold, the moon silver, and that the
   other stars or planets refer to the other metals. One {217} should now
  --
   The secret fire of the masters of alchemy was, then, electricity; and
   there is the better half of their grand arcanum; but they knew how to
  --
   medicament uselessly sought by so many hermetists and alchemists.
   An Initiate of the sixteenth century, the good and learned William

Liber 71 - The Voice of the Silence - The Two Paths - The Seven Portals, #unset, #Arthur C Clarke, #Fiction
   This verse reminds one of the writings of alchemists; and it should be
   interpreted as the best of them would have interpreted it.
  --
   should again be sought in alchemy.
   5. Alas, alas, that all men should possess Alaya, be one with the great
  --
   alchemical theory is here set forth. The first matter of the work is
   not so worthy as the elixir, and it must pass through the state of the
  --
   This is a statement of the conditions of performing the alchemical
   operation indicated in the injunction "Coagula." In "Solv" the Adept

Liber, #Liber Null, #Peter J Carroll, #Occultism
  Liber LV. (55) [C] - The Chymical Jousting of Brother Perardua with the seven Lances that he brake ::: An account of the Magical and Mystic Path in the language of alchemy. Equinox I, p. 88.
  Liber LVIII. (58) [B] - The Qabalah ::: A general discussion of the Method and uses of the Qabalah. (The Temple of Solomon the King.. An article on the Qabalah in Equinox V, p. 65.

LUX.03 - INVOCATION, #Liber Null, #Peter J Carroll, #Occultism
  There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy.
  If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults.
  --
  Drumming, leaping, and whirling in free form movement are accompanied by idiotic incantations. Forced deep breathing is used to provoke hysterical laughter. Mild hallucinogens and disinhibitory agents (such as alcohol) are taken together with sporadic gasps of nitrous oxide gas. Dice are thrown to determine what unusual behavior and sexual irregularities will take place. Discordant music is played and flashing lights splash onto billowing clouds of incense smoke. A whole maelstrom of ingredients is used to overcome the senses. On the altar a great work of philosophy, preferably by Russell, lies open, its pages fiercely burning.
  Saturn, the God of Death, might be invoked in the following manner. The initiate first prepares himself by fasting, sleeplessness, and exhaustion. He retires to chamber, which is in near total darkness, being illuminated only by three sticks of a resinous, cloying, musty incense. He weighs his body down by wrapping sheets of lead around his limbs, trunk, and head. Otherwise his body is cold and naked. To a slow, monotonous drumbeat, he conducts a mock burial of himself. With extreme caution he may take small quantities of atropine-like solanum alkaloids. Then he meditates on himself in the aspect of a corpse or skeleton arising slowly from the tomb in a tattered winding sheet and assuming his scy the of office.

WORDNET












--- Grep of noun alc
alca
alca torda
alcaeus
alcahest
alcaic
alcaic verse
alcalde
alcapton
alcaptonuria
alcazar
alcea
alcea rosea
alcedinidae
alcedo
alcedo atthis
alcelaphus
alces
alces alces
alchemist
alchemy
alcibiades
alcidae
alcides
alcohol
alcohol-in-glass thermometer
alcohol abuse
alcohol addiction
alcohol amnestic disorder
alcohol group
alcohol radical
alcohol thermometer
alcoholic
alcoholic abuse
alcoholic beverage
alcoholic dementia
alcoholic drink
alcoholics anonymous
alcoholism
alcoholism abuse
alcott
alcove
alcyonacea
alcyonaria
alcyone
talc



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Wikipedia - Alcohol-related traffic crashes in the United States -- Alcohol-related if either a driver or a non-motorist had a measurable or estimated BAC of 0.01 g/dl or above
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Wikipedia - Alcohol use disorder
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Wikipedia - Bulbophyllum calceilabium -- Species of orchid
Wikipedia - Bulbophyllum calceolus -- Species of orchid from Borneo
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Wikipedia - Calcagnoism -- Calcagnoism
Wikipedia - Calcaires et marnes schisteuses -- French geologic formation
Wikipedia - Calcancora -- Genus of echinoderms
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Wikipedia - Calcareous glade -- Calcareous glades occur where bedrock such as limestone occurs near or at the surface, and have very shallow and little soil development.
Wikipedia - Calcareous grassland
Wikipedia - Calcareous sponge -- A class of marine sponges of the phylum Porifera which have spicules of calcium carbonate
Wikipedia - Calcareous -- An adjective meaning mostly or partly composed of calcium carbonate
Wikipedia - Calcarine sulcus
Wikipedia - Calcaronea -- A subclass of sea sponges
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Wikipedia - Calceology -- Study of footwear, especially historical footwear whether as archaeology, shoe fashion history
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Wikipedia - Calchas
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Wikipedia - Calcicole -- Guild of plants
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Wikipedia - Calcilutite -- Limestone that is composed of predominantly clay-size or clay and silt-size grains
Wikipedia - Calcination
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Wikipedia - Calcitonin gene-related peptide
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Wikipedia - Calcium acetate -- Chemical compound
Wikipedia - Calcium-activated potassium channel subunit alpha-1 -- Voltage-gated potassium channel protein
Wikipedia - Calcium benzoate -- Chemical compound
Wikipedia - Calcium borate -- A bluish white crystal found in some minerals
Wikipedia - Calcium carbide -- Chemical compound
Wikipedia - Calcium carbimide
Wikipedia - Calcium carbonate -- Chemical compound
Wikipedia - Calcium caseinate -- Chemical compound
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Wikipedia - Calcium channel, voltage-dependent, L type, alpha 1C subunit
Wikipedia - Calcium chloride -- Chemical compound
Wikipedia - Calcium citrate malate
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Wikipedia - Calcium hydrosulfide -- Chemical compound
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Wikipedia - Calcium metabolism
Wikipedia - Calcium oxide
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Wikipedia - Calcium silicate hydrate
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Wikipedia - Calcium -- Chemical element with atomic number 20
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Wikipedia - Calclamnoidea -- Genus of echinoderms
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Wikipedia - Calculating demand forecast accuracy
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Wikipedia - Calcutta (1969 film) -- 1969 film
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Wikipedia - Calcutta Football League
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Wikipedia - Casio FX-603P -- Programmable calculator produced by Casio
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Wikipedia - Category:16th-century alchemists
Wikipedia - Category:17th-century alchemists
Wikipedia - Category:18th-century alchemists
Wikipedia - Category:20th-century alchemists
Wikipedia - Category:21st-century alchemists
Wikipedia - Category:Alchemical documents
Wikipedia - Category:Alchemical processes
Wikipedia - Category:Alchemical substances
Wikipedia - Category:Alchemists by period
Wikipedia - Category:Alchemists of medieval Islam
Wikipedia - Category:Alchemists
Wikipedia - Category:Alchemy
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Wikipedia - Category:American alchemists
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Wikipedia - Category:Discalced Carmelites
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Wikipedia - Category:Egyptian alchemists
Wikipedia - Category:Electromechanical calculator companies
Wikipedia - Category:English alchemists
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Wikipedia - Category:Greek alchemists
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Wikipedia - Category:Lambda calculus
Wikipedia - Category:Logical calculi
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Wikipedia - Category:Mechanical calculators
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Wikipedia - Cavalcade (1960 film) -- 1960 film
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Wikipedia - Chalcedonian Creed
Wikipedia - Chalcedonian Definition
Wikipedia - Chalcedonian
Wikipedia - Chalcedon
Wikipedia - Chalcedony -- Microcrystalline varieties of silica, may contain moganite as well
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Wikipedia - Chalcides chalcides -- Species of reptile
Wikipedia - Chalcididae -- Family of insects
Wikipedia - Chalcidoptera -- Genus of moths
Wikipedia - Chalciope (moth) -- Genus of moths
Wikipedia - Chalciporus piperatus -- Species of fungus in the family Boletaceae found in mixed woodland in Europe and North America
Wikipedia - Chalcis, Syria
Wikipedia - Chalcis
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Wikipedia - Chalcocite
Wikipedia - Chalcocopris -- Genus of beetles
Wikipedia - Chalcodermus -- Genus of beetles
Wikipedia - Chalcoela iphitalis -- Species of moth
Wikipedia - Chalcogenia -- Genus of beetles
Wikipedia - Chalcogen -- Group of chemical elements
Wikipedia - Chalcography
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Wikipedia - Chalcolepidius -- Genus of beetles
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Wikipedia - Chalcolithic -- Prehistoric period, Copper Age
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Wikipedia - Chalcone
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Wikipedia - Chalcophlocteis -- Genus of beetles
Wikipedia - Chalcophora -- Genus of beetles
Wikipedia - Chalcophorella -- Genus of beetles
Wikipedia - Chalcophoropsis -- Genus of beetles
Wikipedia - Chalcophorotaenia -- Genus of beetles
Wikipedia - Chalcoplia -- Genus of beetles
Wikipedia - Chalcopoecila -- Genus of beetles
Wikipedia - Chalcoprionus -- Genus of beetles
Wikipedia - Chalcopyrite
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Wikipedia - Chalcostigma -- Genus of birds
Wikipedia - Chalcothea -- Genus of beetles
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Wikipedia - Combinator calculus
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Wikipedia - Comparison of Texas Instruments graphing calculators
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Wikipedia - Computer (job description) -- Person performing mathematical calculations, before electronic computers became available
Wikipedia - Computus -- calculation of the date of Easter
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Wikipedia - Conalcaea huachucana -- Species of grasshopper
Wikipedia - Conalcaea -- Genus of grasshoppers
Wikipedia - CONDOR secure cell phone -- Prototype secure CDMA phone by Qualcomm
Wikipedia - Conophytum calculus -- species of plant in the family Aizoaceae
Wikipedia - Conus alconnelli -- Species of sea snail
Wikipedia - Conus malcolmi -- Species of sea snail
Wikipedia - Convent of Sao Pedro de AlcM-CM-"ntara -- Franciscan monastery in Lisbon
Wikipedia - Conveyer (band) -- American metalcore band
Wikipedia - Co-op Funeralcare -- British funeral home chain
Wikipedia - Corchorus walcottii -- Species of plant
Wikipedia - Coronary CT calcium scan -- Computed tomography scan of the heart for the assessment of severity of coronary artery disease
Wikipedia - Cosmoclostis chalconota -- Species of plume moth
Wikipedia - Cosmopterix orichalcea -- Species of moth
Wikipedia - Council of Chalcedon -- Fourth Ecumenical Council held in 451; not accepted by Oriental Orthodoxy
Wikipedia - Crack-Up (1936 film) -- 1936 film by Malcolm St. Clair
Wikipedia - Crassula falcata -- species of plants
Wikipedia - Creance -- Long, light cord used to tether a flying hawk or falcon during training in falconry
Wikipedia - Crispus of Chalcedon
Wikipedia - Crowbar (alcoholic beverage) -- Whiskey cocktail
Wikipedia - Crying at the Discoteque -- 2001 song performed by Swedish band Alcazar
Wikipedia - Cultural depictions of Alcibiades
Wikipedia - Curta calculator
Wikipedia - Curta -- Mechanical pocket calculator
Wikipedia - Curtiss Falcon -- American multirole aircraft
Wikipedia - Cycnogeton alcockiae -- Species of plant
Wikipedia - Cyrtomium falcatum -- Species of fern native to Asia
Wikipedia - Dan Bricklin -- VisiCalc inventor
Wikipedia - Dangerously Yours (1937 film) -- 1937 film by Malcolm St. Clair
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Wikipedia - Darkness Dynamite -- French metalcore band
Wikipedia - Darkveti-Meshoko -- Chalcolithic culture
Wikipedia - Dassault Falcon 10 -- Light business jet
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Wikipedia - Dassault Falcon 20 -- Midsize business jet
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Wikipedia - David Alcoriza -- American sports shooter
Wikipedia - David and Goliath (book) -- 2013 book by Malcolm Gladwell
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Wikipedia - De Alchemia
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Wikipedia - De Bruijn index -- Mathematical notation in lambda calculus
Wikipedia - DeCavalcante crime family -- Italian-American organized crime family
Wikipedia - Decompression algorithm -- Procedure to calculate the decompression needed for a given dive profile
Wikipedia - Deductive lambda calculus
Wikipedia - Degrees of freedom (statistics) -- number of values in the final calculation of a statistic that are free to vary
Wikipedia - Delay calculation -- Calculation of signal delay times in integrated circuits
Wikipedia - DeLeon Tequila -- Alcoholic beverage brand
Wikipedia - Delirium tremens -- Rapid onset of confusion caused by alcohol withdrawal
Wikipedia - Denatured alcohol -- Ethanol with additives to discourage recreational consumption
Wikipedia - Dense-rock equivalent -- Volcanologic calculation to estimate eruption volume
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Wikipedia - Derek Malcolm
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Wikipedia - Derivative (calculus)
Wikipedia - Derivative -- Operation in calculus
Wikipedia - Desktop calculator
Wikipedia - Deuterotinea balcanica -- Species of moth
Wikipedia - Diageo -- British alcoholic beverages company
Wikipedia - Diana Walczak
Wikipedia - Di Cavalcanti (film) -- 1977 film by Glauber Rocha
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Wikipedia - Diecast (band) -- American metalcore band
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Wikipedia - Differential and integral calculus
Wikipedia - Differential calculus -- Area of mathematics; subarea of calculus
Wikipedia - Differentiation rules -- Wikimedia list article with rules for computing the derivative of a function in calculus
Wikipedia - DigitalColor Meter
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Wikipedia - Dionysius Chalcus
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Wikipedia - Direct method in the calculus of variations -- Method for constructing existence proofs and calculating solutions in variational calculus
Wikipedia - Discalceation
Wikipedia - Discalced Augustinians
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Wikipedia - Discalced Carmelite
Wikipedia - Discalced
Wikipedia - Discrete calculus
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Wikipedia - Divergence theorem -- Theorem in calculus which relates the flux of closed surfaces to divergence over their volume
Wikipedia - Diversity factor -- Mathmetical operator in calculus
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Wikipedia - Docusate calcium
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Wikipedia - Domenico Calcagno -- Italian prelate of the Catholic Church
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Wikipedia - Doris Salcedo
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Wikipedia - Duration Calculus
Wikipedia - Duration calculus
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Wikipedia - Early phase of printing in Calcutta
Wikipedia - Earth Overshoot Day -- Calculated calendar date when humanity's yearly consumption exceeds Earth's replenishment
Wikipedia - Earth symbol -- Astronomical symbols for the planet Earth, alchemical symbol for the element Earth
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Wikipedia - Economic calculation problem
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Wikipedia - Effective calculability
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Wikipedia - Eight Cousins -- 1875 novel by Louisa May Alcott
Wikipedia - Eighteenth Amendment to the United States Constitution -- Article of amendment to the U.S. Constitution enumerating prohibition of alcohol
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Wikipedia - Elementary Calculus: An Infinitesimal Approach
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Wikipedia - Emily Green Balch
Wikipedia - Emily Greene Balch -- American economist, academic, and Nobel Laureate
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Wikipedia - Enrique Alcatena -- Argentine comic book artist
Wikipedia - Enrique Falconi Mejia -- Peruvian politician
Wikipedia - Epermenia falciformis -- Species of moth
Wikipedia - Erable -- computer algebra system for Hewlett-Packard graphing calculators
Wikipedia - Ergocalciferol -- Vitamin D2, a chemical compound
Wikipedia - Eric Malcolm Fraser -- ICI executive and UK director-general of aircraft production in World War II
Wikipedia - Erin Taylor-Talcott -- American racewalker
Wikipedia - Eriocraniella falcata -- Moth species in family Eriocraniidae
Wikipedia - Ernest Noble -- Alcoholism researcher
Wikipedia - Ernesto Alciati -- Italian athlete
Wikipedia - Erra (band) -- American progressive metalcore band
Wikipedia - Escape from Alcatraz (book) -- 1963 non-fiction book
Wikipedia - Escape from Alcatraz (film) -- 1979 film by Don Siegel
Wikipedia - Estadio Fiscal de Talca -- Stadium in Talca, Chile
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Wikipedia - Ethmia chalcodora -- Species of moth
Wikipedia - Etta Zuber Falconer -- African American mathematician
Wikipedia - Ettringite -- Calcium sulfo-aluminate
Wikipedia - Eucalyptus calcareana -- Species of plant
Wikipedia - Eucalyptus falciformis -- Species of plant
Wikipedia - Euchalcia modestoides -- Species of moth
Wikipedia - Euchalcia variabilis -- Species of moth
Wikipedia - Eufalconimorphae -- Proposed clade of birds
Wikipedia - Eugene Rubens-Alcais -- Founder of Deaflympics
Wikipedia - Euphorbia alcicornis -- Species of plant
Wikipedia - Euphorion of Chalcis
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Wikipedia - Event calculus
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Wikipedia - Exterior calculus identities -- List article with identities in exterior calculus
Wikipedia - Exterior calculus
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Wikipedia - Falcaria bilineata -- Species of hook-tip moth
Wikipedia - Falcaria lacertinaria -- Species of hook-tip moth
Wikipedia - Falcarius -- Extinct genus of therizinosaur dinosaur from the Early Cretaceous
Wikipedia - Falcated duck -- Species of bird
Wikipedia - Falcatodon -- Species of extinct mammal
Wikipedia - Falchion -- One-handed, single-edged sword
Wikipedia - Falco Electronics -- Mexican electronics company
Wikipedia - Falco (musician) -- Austrian musician
Wikipedia - Falcon 1e
Wikipedia - Falcon 1
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Wikipedia - Falcon 9 B1048 -- Falcon 9 first stage booster
Wikipedia - Falcon 9 B1056 -- Falcon 9 Block 5 first-stage booster
Wikipedia - Falcon 9 Block 5 -- Current version of the SpaceX Falcon 9 orbital launch vehicle
Wikipedia - Falcon 9 booster B1023 -- Falcon 9 booster B1023
Wikipedia - Falcon 9 booster B1046
Wikipedia - Falcon 9 booster B1048
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Wikipedia - Falcon 9 first-stage landing tests
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Wikipedia - Falcon 9 Full Thrust
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Wikipedia - Falcon 9 v1.0
Wikipedia - Falcon 9 v1.1
Wikipedia - Falcon 9
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Wikipedia - Falconcity of Wonders
Wikipedia - Falcon (comics) -- Fictional character appearing in American comic books published by Marvel Comics
Wikipedia - Falcon Crest -- American television series
Wikipedia - Falcondale House -- Grade II listed building in Ceredigion, Wales, UK
Wikipedia - Falconer's formula -- Mathematical formula used to calculate heritability in twin studies
Wikipedia - Falcon Heavy Test Flight
Wikipedia - Falcon Heavy test flight
Wikipedia - Falcon Heavy
Wikipedia - Falcon-Hunter Chess
Wikipedia - Falconiformes -- Order of birds
Wikipedia - Falconinae -- Subfamily of birds
Wikipedia - Falcon Records (Texas) -- Record company from Texas between the 1940s and 1990s
Wikipedia - Falconry training and technique -- Methods for training birds of prey to hunt on a human's behalf
Wikipedia - Falconry -- Hunting with a trained bird of prey
Wikipedia - Falcon's Eye
Wikipedia - Falcons (film) -- 2002 film by FriM-CM-0rik M-CM-^^or FriM-CM-0riksson
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Wikipedia - Falcon (storage engine) -- Storage engine for the MySQL relational database management systems
Wikipedia - FalconStor Software -- American data management software company
Wikipedia - Falcon Turret -- Jordanian low-profile main battle tank turret
Wikipedia - Falcon -- Birds of prey in the genus Falco
Wikipedia - Falco of Tongres
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Wikipedia - Fang (alchemist) -- Earliest recorded woman alchemist in China
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Wikipedia - Fastran -- Crack growth calculation program
Wikipedia - Fat -- Esters of three fatty acid chains and the alcohol glycerol, one of the three main macronutrients, also known as triglycerides
Wikipedia - Felicific calculus -- Algorithm measuring the amount of pleasure that a specific action is likely to cause
Wikipedia - Felipe Alcaraz -- Spanish politician
Wikipedia - Felix Conde Falcon -- United States Army Medal of Honor recipient
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Wikipedia - Fermentation in food processing -- Converting carbohydrates to alcohol or acids using anaerobic microorganisms
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Wikipedia - Fetal alcohol syndrome
Wikipedia - Feuerzangenbowle -- German alcoholic drink
Wikipedia - Field-theoretic simulation -- Numerical strategy to calculate structure and physical properties of a many-particle system
Wikipedia - Figuralchor Frankfurt -- Mixed choir in Frankfurt, Germany
Wikipedia - Financial calculator
Wikipedia - Find Your Man -- 1924 film by Malcolm St. Clair
Wikipedia - First Alcibiades
Wikipedia - First-order predicate calculus
Wikipedia - Flaming drink -- Mixed alcoholic drink set ablaze for show
Wikipedia - Flavored fortified wine -- Category of alcoholic beverages
Wikipedia - Flavored liquor -- Alcoholic beverage with added flavoring and, in some cases, a small amount of added sugar
Wikipedia - Fluent calculus
Wikipedia - Ford Falcon (BF) -- Australian car model
Wikipedia - Ford Falcon (XY) -- Car produced by Ford Australia
Wikipedia - Formula calculator
Wikipedia - For the Fallen Dreams -- American metalcore band
Wikipedia - Fortunato Calcagno -- Italian politician
Wikipedia - Foundation for Alcohol Research and Education -- Australian not-for-profit organisation aiming to minimise harms from alcohol
Wikipedia - Fractional calculus -- branch of mathematical analysis with fractional applications of derivatives and integrals
Wikipedia - Franca Falcucci -- Italian politician
Wikipedia - Francesco Calcagno -- Claimed Jesus was homosexual (1528-1550)
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Wikipedia - Francesco Maidalchini -- Catholic cardinal (1631 to 1700)
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Wikipedia - Frederick Corbyn -- Garrison Surgeon in Calcutta
Wikipedia - Frege's propositional calculus
Wikipedia - Freud Evaluated -- 1991 book by Malcolm Macmillan
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Wikipedia - Friedrich Adolf, Count von Kalckreuth
Wikipedia - Friedrich Walchner
Wikipedia - From the Balcony (film) -- 2017 film
Wikipedia - Fulcanelli -- French alchemist and esoteric author
Wikipedia - Fullmetal Alchemist: Brotherhood -- 2009 anime series directed by Yasuhiro Irie
Wikipedia - Fullmetal Alchemist (TV series)
Wikipedia - Fullmetal Alchemist -- Japanese manga and anime series
Wikipedia - Functional calculus
Wikipedia - Fundamental lemma of calculus of variations -- An initial result in using test functions to find extremum
Wikipedia - Fundamental theorem of calculus -- Theorem about the relationship between derivatives and integrals
Wikipedia - Fusel alcohol -- Alcoholic fermentation byproduct
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Wikipedia - Games That Lovers Play (film) -- 1970 film directed by Malcolm Leigh
Wikipedia - Gaudiya Mission -- Monastic and missionary organization in Calcutta, India
Wikipedia - GCalctool
Wikipedia - General Dynamics F-16 Fighting Falcon -- Family of fighter aircraft
Wikipedia - Geometric calculus -- Infinitesimal calculus on functions defined on a geometric algebra
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Wikipedia - George Edward Alcorn, Jr.
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Wikipedia - Gibbs free energy -- Type of thermodynamic potential; useful for calculating reversible work in certain systems
Wikipedia - Gilles Mihalcean -- Canadian sculptor
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Wikipedia - Gino Levi-Montalcini -- Italian architect and designer
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Wikipedia - Girifalco
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Wikipedia - Giuseppe De Falco -- Italian politician
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Wikipedia - Graciela Rincon CalcaM-CM-1o -- Venezuelan writer and poet
Wikipedia - Graham Balcombe -- Pioneering British cave diver
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Wikipedia - Graphics calculator
Wikipedia - Graphing calculators
Wikipedia - Graphing calculator
Wikipedia - Grappa -- Italian alcoholic beverage
Wikipedia - Great Naval Battles: Guadalcanal 1942-1943 -- 1994 strategy video game
Wikipedia - Green's identities -- Vector calculus formulas relating the bulk with the boundary of a region
Wikipedia - Green's theorem -- Theorem in calculus relating line and double integrals
Wikipedia - Gregorio de Falco -- Italian politician
Wikipedia - Grevillea calcicola -- Species of plant in the family Proteaceae native to Western Australia
Wikipedia - Grog -- Variety of alcoholic beverages
Wikipedia - Grzegorz Balcerek -- 21st-century Polish Catholic bishop
Wikipedia - Guadalcanal campaign -- U.S. military campaign in World War II
Wikipedia - Guadalcanal (Pacific Ocean island)
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Wikipedia - Guido Cavalcanti
Wikipedia - Guilherme Cavalcanti -- Brazilian sports shooter
Wikipedia - Gulf of Venezuela -- A gulf of the Caribbean Sea bounded by the Venezuelan states of Zulia and Falcon and by Guajira Department, Colombia
Wikipedia - Gunter Malcher -- German pole vaulter
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Wikipedia - Halcyon (dialogue)
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Wikipedia - Halcyon RB80 -- Non-depth-compensated passive addition semi-closed circuit rebreather
Wikipedia - Hamilton-Jacobi equation -- A reformulation of Newton's laws of motion using the calculus of variations
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Wikipedia - Hedonic Calculus
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Wikipedia - Hellinsia benalcazari -- Species of plume moth
Wikipedia - Hellinsia nigricalcarius -- Species of plume moth
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Wikipedia - Help:Calculation
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Wikipedia - HP-16C -- Programmable calculator produce by Hewlett-Packard
Wikipedia - HP-21 -- Scientific calculator by Hewlett-Packard
Wikipedia - HP-28 series -- Series of graphing calculators produced by Hewlett-Packard
Wikipedia - HP 35s -- Programmable scientific calculator produced by Hewlett-Packard
Wikipedia - HP 38G -- Graphing calculator by Hewlett-Packard
Wikipedia - HP 39/40 series -- Series of graphing calculator by Hewlett-Packard
Wikipedia - HP 49/50 series -- Series of graphing calculators by Hewlett-Packard
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Wikipedia - Hypercalcaemia -- High calcium (Ca2+) level in the blood serum
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Wikipedia - Hypochalcia lignella -- Species of moth
Wikipedia - Hypochalcia propinquella -- Species of moth
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Wikipedia - IBM 604 -- Control panel programmable electronic calculating card punch
Wikipedia - IEEE 1584 -- IEEE standard for calculating the incident energy of arc flash event
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Wikipedia - Inalco
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Wikipedia - Infinitesimal -- Extremely small quantity in calculus; thing so small that there is no way to measure it
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Wikipedia - Integral -- Operation in calculus
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Wikipedia - List of alchemists -- Wikimedia list article
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Wikipedia - List of alcoholic drinks -- Wikipedia list article
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Wikipedia - List of alcohols -- Wikipedia list article
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Wikipedia - List of Atlanta Falcons first-round draft picks -- Wikipedia list article
Wikipedia - List of Atlanta Falcons head coaches -- Wikipedia list article
Wikipedia - List of Atlanta Falcons players -- Wikipedia list article
Wikipedia - List of Atlanta Falcons seasons -- Wikipedia list article
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Wikipedia - List of Falcon 9 first-stage boosters -- Wikimedia list article
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Wikipedia - List of Fullmetal Alchemist episodes -- Wikimedia list article
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Wikipedia - List of Malcolm in the Middle characters -- Wikipedia list article
Wikipedia - List of Malcolm in the Middle episodes -- Wikipedia list article
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Wikipedia - List of non-alcoholic mixed drinks -- Wikipedia list article
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Wikipedia - List of Parma Calcio 1913 players -- Wikimedia list article
Wikipedia - List of Parma Calcio 1913 records and statistics -- Wikipedia list article
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Wikipedia - Logical calculus
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Wikipedia - Malcolm Brenner
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Wikipedia - Malcolm Browne
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Wikipedia - Newton v. Leibniz calculus controversy
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Malcolm Muggeridge ::: Born: March 24, 1903; Died: November 14, 1990; Occupation: Journalist;
Talcott Parsons ::: Born: December 13, 1902; Died: May 8, 1979; Occupation: Sociologist;
Robert Falcon Scott ::: Born: June 6, 1868; Died: March 29, 1912; Occupation: Explorer;
Malcolm Turnbull ::: Born: October 24, 1954; Occupation: Member of the Australian Parliament;
Derek Walcott ::: Born: January 23, 1930; Died: March 17, 2017; Occupation: Poet;
Malcolm Wallop ::: Born: February 27, 1933; Died: September 14, 2011; Occupation: Politician;
Randy Alcorn ::: Born: June 23, 1954; Occupation: Author;
Malcolm Bradbury ::: Born: September 7, 1932; Died: November 27, 2000; Occupation: Author;
Alcaeus ::: Born: 621 BC; Died: 561 BC; Occupation: Poet;
Amos Bronson Alcott ::: Born: November 29, 1799; Died: March 4, 1888; Occupation: Writer;
Louisa May Alcott ::: Born: November 29, 1832; Died: March 6, 1888; Occupation: Novelist;
Alcuin ::: Born: 735; Died: May 19, 804; Occupation: Poet;
Giovanni Falcone ::: Born: May 18, 1939; Died: May 23, 1992; Occupation: Judge;
Malcolm Knowles ::: Born: August 24, 1913; Died: November 27, 1997;
Alcibiades ::: Born: 450 BC; Died: 404 BC; Occupation: Statesman;
Malcolm McDowell ::: Born: June 13, 1943; Occupation: Actor;
Jonathan Balcombe ::: Born: February 28, 1959; Occupation: Ethologist;
Malcolm Allison ::: Born: September 5, 1927; Died: October 15, 2010; Occupation: Football player;
Theo Walcott ::: Born: March 16, 1989; Occupation: Footballer;
Malcolm Cowley ::: Born: August 24, 1898; Died: March 27, 1989; Occupation: Novelist;
Malcolm-Jamal Warner ::: Born: August 18, 1970; Occupation: Television actor;
Rivka Galchen ::: Born: April 19, 1976; Occupation: Writer;
Romany Malco ::: Born: November 18, 1968; Occupation: Actor;
Edward Kowalczyk ::: Born: July 16, 1971; Occupation: Musician;
Falco ::: Born: February 19, 1957; Died: February 6, 1998; Occupation: Musician;
Edie Falco ::: Born: July 5, 1963; Occupation: Film actress;
Malcolm Forbes ::: Born: August 19, 1919; Died: February 24, 1990; Occupation: Publisher;
Malcolm Fraser ::: Born: May 21, 1930; Died: March 20, 2015; Occupation: Former Prime Minister of Australia;
Radamel Falcao ::: Born: February 10, 1986; Occupation: Soccer player;
Malcolm Gladwell ::: Born: September 3, 1963; Occupation: Journalist;
Malcolm Arnold ::: Born: October 21, 1921; Died: September 23, 2006; Occupation: Composer;
Malcolm Rifkind ::: Born: June 21, 1946; Occupation: Member of Parliament of the United Kingdom;
Paula Malcomson ::: Born: 1970; Occupation: Film actress;
Brad Falchuk ::: Born: March 1, 1971; Occupation: Television writer;
Alcee Hastings ::: Born: September 5, 1936; Occupation: U.S. Representative;
Ben Falcone ::: Born: August 25, 1973; Occupation: Actor;
Emily Greene Balch ::: Born: January 8, 1867; Died: January 9, 1961; Occupation: Economist;
Malcolm Lowry ::: Born: July 28, 1909; Died: June 26, 1957; Occupation: Poet;
Rita Levi-Montalcini ::: Born: April 22, 1909; Died: December 30, 2012; Occupation: Scientist;
Janet Malcolm ::: Born: 1934; Occupation: Writer;
Malcolm X ::: Born: May 19, 1925; Died: February 21, 1965; Occupation: Human rights activist;
Malcolm Mclaren ::: Born: January 22, 1946; Died: April 8, 2010; Occupation: Musician;
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https://religion.wikia.org/wiki/History_of_Christian_theology#Council_of_Chalcedon
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Kheper - Alcioneverse -- 28
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Integral World - Does Your Brain Have An Enlightened Twin?, The Alchemical Marriage of Freud and Buddha, Barclay Powers
Integral World - The Convergence of Contemplative Neuroscience and the Original Goal of Inner Alchemical Meditation, Barclay Powers
Integral World - Ken Wilber's Natural Theology, On Enchanted Evolutionary Perspectives and Mysterious Incalculable Forces, Frank Visser
Ed Kowalczyk
selforum - dance to remember calculate and plan
selforum - unique alchemy of choices we all
selforum - incalculably complex and productive
selforum - man memory and alchemy
selforum - life is more than calculus of pain and
https://thoughtsandvisions-searle88.blogspot.com/2012/09/alchemy.html
https://thoughtsandvisions-searle88.blogspot.com/2012/12/chinese-alchemy-and-school-of-complete.html
https://thoughtsandvisions-searle88.blogspot.com/2014/06/circumambulating-alchemical-mysterium.html
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Birdman (1967 - 1968) - Birdman and the Galaxy Trio (1967) (Hanna-Barbera Studios.) featuring Birdman/Ray Randall, Birdboy, Avenger, Falcon 7, Vapor Man, Gravity Girl, Meteor Man. A defender of freedom and a champion of mankind, Birdman is a superhero who derives his energy and powers of flight from the Sun. Government...
Falcon Crest (1981 - 1990) -
Wing Commander Academy (1996 - 1997) - Based on the Electronic Arts computer games this series follows the adventures of a group of space cadets on the Terran carrier Tiger's Claw in the war against the Kilrathi. Featured the voices of Mark Hamill, Malcolm McDowell, Thomas F. Wilson and Dana Delany
Malcolm & Eddie (1996 - 2000) - Malcolm McGee (Malcolm-Jamal Warner) is a responsible and sensible 20-something who ends up sharing a Kansas City apartment and a business venture with relentlessly enthusiastic tow truck owner Eddie Sherman (Eddie Griffin).
The John Larroquette Show (1993 - 1996) - Short-lived television sitcom about a recovering alcoholic who becomes the manager of a bus station in St. Louis, Missouri.
Bergerac (1981 - 1991) - Crime drama series set on the idyllic tax haven of Jersey, the series starred John Nettles as recovering alcoholic Sergeant Jim Bergerac. Jim worked for the for the Bureau Des Estrangers which specialised in dealing with millionaire tax exiles and tourists and so on.
MacGruder and Loud (1985 - 1985) - Malcolm MacGruder and Jenny Loud are two cops, who are partners. Now they fall in love and get married. It seems that regulations state that if two cops are married, they cannot be partners, so they keep this thing a secret from the rest of the department.
Fullmetal Alchemist: Brotherhood (2009 - 2010) - "In order for something to be obtained, something of equal value must be lost."
Fullmetal Alchemist (2003 - 2004) - Edward Elric, a young, brilliant alchemist, has lost much in his twelve-year life: when he and his brother Alphonse try to resurrect their dead mother through the forbidden act of human transmutation, Edward loses his brother as well as two of his limbs. With his supreme alchemy skills, Edward binds...
Olivia (2009 - 2013) - (also known as Welcome to the World of the Pig Olivia) is a British children's animated television series produced by media company Chorion and based on Ian Falconer's books. The series has won a silver Parents' Choice Award for its positive story lines and characters.[1] The series premiered on 24...
Buso Renkin (2006 - 2007) - lit. "Alchemical Weapons"The manga has been adapted into an anime television series, which was produced by Xebec and was broadcast on Japanese television network TV Tokyo from 2006 to 2007. In December 2007, the anime was announced for North American DVD release by Viz Media. In 2009, the series mad...
Clannad (anime) (2007 - 2009) - story revolves around Tomoya Okazaki, a third year high school student who dislikes his life. Tomoya's mother (Atsuko) died when Tomoya was young, leaving his father (Naoyuki) to raise him. After the accident, Tomoya's father turned to alcohol and gambling, and had frequent fights with his son. One...
O'Hara, U.S. Treasury (1971 - 1972) - O'Hara, U.S. Treasury was a Jack Webb/James E. Moser produced series about Special Agent Jim O'Hara (David Janssen) who took on cases of criminal activity committed against the U.S. Government. He did work for the IRS, U.S. Customs, the Bureau Of Alcohol, Tobacco and Firearms & even the U.S. Secret...
Famous 5: On the Case (2008 - 2009) - Hot on the footsteps of the famous parents come the Kirrin kids and Timmy the dog. Inheriting many of the original Famous Five's skills, instincts and quirks, they're on the case of some seriously mysterious happenings in and around Falcongate. Pirates, bootleggers, bank robbers, mythical creatures,...
A Clockwork Orange(1971) - Stomping, whomping, stealing, singing, tap-dancing,violating.Derby-toped teddy-boy hooligan Alex (Malcolm McDowell) has his own way of having a good time. He has it at the tragic expense o
Mommie Dearest(1981) - Based on the book about Joan Crawford, one of the great Hollywood actresses of our time, written by her adopted daughter Christina Crawford. Joan decides to adopt children of her own to fill a void in her life. Yet, her problems with alcohol, men, and the pressures of show business get in the way of...
Clueless(1995) - Basically the epitome of the 90's teen flick-and one of the best. Loosely based on Jane Austen's Emma, this film follows the life and adventures of upper middle-class Beverly Hills teen Cher Horowitz and her assorted Bronson Alcott High pals. While Cher is busy playing match maker for everyone else,...
The Boy Who Could Fly(1986) - Milly and Lewis, and their recently-widowed mom, Charlene, move to a new neighborhood. Once there, they all deal with a variety of personal problems including their fathers unexplanable suicide, but Milly finds a friend in Eric, her autistic next door neighbor who lives with his alcoholic uncle. Eri...
The Bad News Bears(1976) - The classic original. An alcoholic former minor league pitcher turned swimming pool cleaner is bribed by the local councilman into coaching an untalented Little League team. He brings in a couple of ringers and takes his team all the way to the championship playoffs.
The Brave Little Toaster Goes to Mars(1998) - Aimed at younger children, this sequel to the highly imaginative The Brave Little Toaster features most of the original electrical appliances plus a few new friends, including Calculator (Stephen Toblowski), Faucet (Farrah Fawcett), Ceiling Fan (Carol Channing) and Microwave (Wayne Knight), in a bra...
First Kid(1996) - Some say that to be the leader of a country is one of the loneliest jobs in the world. But being the child of a world leader can be doubly so. Constantly surrounded by security officers, restricted in movements and having almost every waking moment carefully monitored makes normalcy an impossibility...
Malcolm X(1992) - Malcolm X is a 1992 American biographical motion picture about the African-American figure Malcolm X. Directed and co-written by Spike Lee, the film stars Denzel Washington, Angela Bassett, Albert Hall, Al Freeman, Jr., and Delroy Lindo. Lee has a small supporting role as Shorty, a character based p...
Getting lucky(1990) - Getting Lucky is a low-budget feature film by Michael Paul Girard. The film stars Steven Cooke as Bill Higgins, a high school senior who discovers an alcoholic leprechaun in a beer bottle who must grant him three wishes before he is allowed to return to Ireland. The leprechaun, named Lepke...
Major League II(1994) - Those Cleveland Indians are at it again! After losing in the ALCS the year before, the Indians are determined to make it into the World Series this time! First, though, they have to contend with Rachel Phelps again when she buys back the team. Also, has Rick "Wild Thing" Vaughn lost his edge? Are Ja...
Smoke Signals(1998) - Independent Spirit Award winner, Best Debut Performance. The first movie written, directed, co-produced and starring Native Americans, this easy-going road movie partners the silent, stoic Victor with the geeky, talkative Thomas who are headed by bus to Phoenix to pick up the ashes of the alcoholic...
The Last Boy Scout(1991) - Producer Joel Silver, director Tony Scott, and screenwriters Shane Black and Greg Hicks team up for this gridiron-set action thriller. Bruce Willis stars as Joe Hallenbeck, who was once a top-of-the-line Secret Service agent but has since become an alcoholic, flea-bag detective. While performing the...
Rudolph the Red-Nosed Reindeer: The Movie(1998) - Bill Kowalchuk produced and directed this animated interpretation of the familiar Christmas fable about the eccentric reindeer, highlighted by nine musical numbers. Following the song's basic outline, dad Blitzen is embarrassed by the antics of cute yet offbeat Rudolph who has a glowing nose, gets d...
Smokey And The Bandit 2(1980) - Former stuntman Hal Needham made his directorial debut with the first Smokey and the Bandit (1977) and repeated his success with the sequel, a virtual remake that substituted a live elephant for a truckload of beer. Burt Reynolds returns as law-defying anti-hero Bandit, now a washed-up alcoholic who...
Robot Monster(1953) - An evil alien known as Ro-Man has completely wiped out the human race except for eight survivors. The survivors (included a family of 5, two space pilots and a scientist) have built immunity to Ro-Man death ray known as the Calcinator. Ro-Man is determined to destroy the humans and to finally have c...
The Tommyknockers(1993) - Adapted for TV, this is a Stephen King story in which an aspiring writer and an alcoholic poet (with a metal plate in his head, no less) literally stumble over a long-buried spaceship while walking in the woods. It starts glowing green when uncovered and soon everyone in town has green eyes, their t...
Drunks(1997) - An Alcoholics Anonymous meeting brings together a disparate group of people struggling with addiction to drugs and liquor in this film based on Gary Lennon's play "Blackout." Jim (Richard Lewis) is in a bad mood as he sits in on an AA meeting in the basement of a church in New York City; he's prodde...
Stand and Deliver(1988) - Jaime Escalante is a mathematics teacher in a school in a hispanic neighbourhood. Convinced that his students have potential, he adopts unconventional teaching methods to try and turn gang members and no-hopers into some of the country's top algebra and calculu
The Last Prom(1980) - Driver's education film depicting the dangers of drinking and driving, and teenage alcohol use. The movie was frequently shown during the spring of the year, as such milestone events as prom and graduation were upcoming in many students' lives. The underscoring idea was, of course, to encourage stud...
The Return Of Captain Invincible(1983) - Captain Invincible (Alan Arkin) was a famed superhero during World War II. He was later accused of supporting the Communists, so he retired into alcoholism. Now he's been called back into action to fight the devious Mr. Midnight (Christopher Lee).
Clean and Sober(1988) - Daryl Pointer (Michael Keaton) is already dealing with alcohol and cocaine issues, but now he has a dead woman in his bed and an accusation of thievery from his employers. He decides to hide out at a rehab facility, but the process helps him change his life.
Cat People(1982) - Irena Gallier (Nastassja Kinski) is your everyday girl. She comes from Europe and lives in New Orelans with her brother Paul (Malcolm McDowell). She has a boyfriend named Oliver (John Heard) who works at the zoo. She lives a nice life, but she has sexual urges of a very strange manner, and when she...
8 Million Ways To Die(1986) - An alcoholic, disgraced detective named Matt Scudder (Jeff Bridges) ends up in the middle of a complex case involving sex, drugs and lots o
Multiple Maniacs(1970) - The travelling sideshow 'Lady Divine's Cavalcade of Perversions' is actually a front for a group of psychotic kidnappers, with Lady Divine herself the most vicious and depraved of all - but her life changes after she gets raped by a fifteen-foot lobster.
The Verdict(1982) - Frank Galvin (Paul Newman) is a lawyer who has lost his way. He's losing cases and losing himself inside glasses of alcohol. When his associate Mickey Morrissey (Jack Warden) reminds him of his duties in a medical malpractice case, Galvin, with the support of his girlfriend Laura Fischer (Charlotte...
The Rock(1996) - Alcatraz was once a prison, but then it became a tourist attraction. Now, a group of Marines gone bad have based themselves there to prepare an attack on the citizens of San Francisco. It's up to a chemical weapons expert named Dr. Stanley Goodspeed (Nicolas Cage) and John Patrick Mason (Sean Conner...
I, Madman(1989) - Virginia (Jenny Wright, PINK FLOYD: THE WALL, NEAR DARK) is an avid reader, aspiring actress and used-bookstore employee who's dating a cop (Clayton Rohner, JUST ONE OF THE GUYS, APRIL FOOLS DAY, "G vs E"). When Virginia discovers the old writings of unknown author Malcolm Brand, she locates his bo...
Household Saints(1993) - Household Saints is a leisurely-paced portrait of three different generations of working-class, New York-based, Italian women. Carmela Santangelo (Judith Malina) is an elderly immigrant whose son (Vincent D'Onofrio) wins a wife, Catherine Falconetti (Tracey Ullman), during a pinochle game. The pair...
Barfly(1987) - Henry Chianski (Mickey Rourke) is a writer with great wit and talent, both of which are being drowned in alcohol. He meets a hard-drinking woman named Wanda Wilcox (Faye Dunaway) and they fall in love with each other. When publisher Tully Sorenson (Alice Krige) wants to make Henry's work known, he h...
Q(1982) - David Carradine,Michael Moriarty,Richard Roundtree,and Candy Clark star in this 1982 cult classic.A New York cult resurrects the Aztec god"Quetzalcoatl"(a mythological,flying serpent,monster).The monster sets up it's lair,inside the"Chrysler Building",and begins murdering rooftop sunbathers.Two cops...
The Mean Season(1985) - THE MEAN SEASON, based on a novel by John Katzenbach, tells the riveting story of disgruntled Miami newspaper reporter Malcolm Anderson (Kurt Russell), who decides to quit the news game after tiring of writing about murder. But before he leaves, he finds himself in the middle of the biggest story of...
The Rose(1979) - In this authentic, entertaining, and tragic film, Bette Midler plays Rose, a talented but exhausted, alcoholic rock star whose entire life is controlled by her cutthroat manager, Rudge (Alan Bates). Taking a bleak look at the downside of the music industry, THE ROSE chronicles the precipitous fall o...
It Came from Hollywood(1982) - Directed by Malcolm Leo and Andrew Solt, is a compilation of clips from many famous and not-so-famous B and Z movies, including Maniac, Reefer Madness, Glen or Glenda, The Cool and the Crazy, Teenagers from Outer Space, and Plan 9 from Outer Space, with wraparound segments and narration by several...
Rudolph & the Island of Misfit Toys(2001) - Rudolph the Red-Nosed Reindeer and the Island of Misfit Toys is a 2001 American-Canadian Christmas computer-animated musical film directed by Bill Kowalchuk for GoodTimes Entertainment. It was released on video and DVD on October 30, 2001. The film revisits classic characters like Hermey the Elf (no...
Big Momma's House(2000) - Big Momma's House is a 2000 American comedy film directed by Raja Gosnell, written by Darryl Quarles and Don Rhymer, and starring Martin Lawrence as FBI agent Malcolm Turner. The majority of the film took place in Cartersville, Georgia, but the film was shot on location in California. The prime shoo...
A Star Is Born (1954)(1954) - A film star helps a young singer and actress find fame, even as age and alcoholism send his own career on a downward spiral.
Who's Afraid Of Virginia Woolf?(1966) - A bitter aging couple with the help of alcohol, use a young couple to fuel anguish and emotional pain towards each other.
Women & Men 2: In Love There Are No Rules(1991) - Three short stories about women and men relationship. The first about a successful boxer in New York City, whose wife only wants to return to her home town in Kansas. The second about a man who has to take care of his wife and children because the woman is alcoholic. The third about a brief but tort...
The Great Rock 'n' Roll Swindle(1980) - A rather incoherent post-breakup Sex Pistols "documentary", told from the point of view of Pistols manager Malcolm McLaren, whose (arguable) position is that the Sex Pistols in particular and punk rock in general were an elaborate scam perpetrated by him in order to make "a million pounds." Silly an...
Despicable Me(2010) - A man who delights in all things wicked, supervillain Gru (Steve Carell) hatches a plan to steal the moon. Surrounded by an army of little yellow minions and his impenetrable arsenal of weapons and war machines, Gru makes ready to vanquish all who stand in his way. But nothing in his calculations an...
Solo: A Star Wars Story(2018) - Flight school flunkie and petty criminal Han Solo gets recruited by Tobias Beckett for an intergalactic mission backed by gangster Dryden Vos. He teams up with his future Wookiee co-pilot Chewbacca, his childhood friend QiRa and suave smuggler Lando Calrissian, owner of the Millenium Falcon. Thandi...
Elmer Gantry(1960) - Elmer Gantry, salesman, teams up with Sister Sharon Falconer, evangelist, to sell religion to America in the 1920's. They make enough money to build a temple, and Sister Sharon falls for Elmer. Elmer, is tested by temptation and almost capitulates, but is then wrongly accused by the jilted temptress...
The Maltese Falcon(1941) - A private detective takes on a case that involves him with three eccentric criminals, a gorgeous liar, and their quest for a priceless statuette.
Flying Leathernecks(1951) - Major Kirby leads The Wildcats squadron into the historic WWII battle of Guadalcanal.
The Leech Woman(1960) - An endocrinologist in a dysfunctional marriage with an aging, alcoholic wife journeys to Africa seeking a drug that will restore youth
The Day Of The Locust(1975) - An art director in the 1930's falls in love and attempts to make a young woman an actress despite Hollywood who wants nothing to do with her because of her problems with an estranged man and her alcoholic father.
The Color Of Money(1986) - Fast Eddie Felson (Paul Newman) has seen better days. Once one of the all-time pool greats, he now sells alcohol to various bars in the mid-West. He comes across a young pool player named Vincent Lauria (Tom Cruise). Taking Vincent and his girlfriend Carmen (Mary Elizabeth Mastrantonio) away from fl...
Eight Crazy Nights(2002) - In the town of Dukesberry, New Hampshire, Davey Stone who is a 33-year-old trouble making alcoholic gets arrested for walking out on paying a restaurant bill. Instead of jail time for another addition to his long criminal record, he gets sentenced to community service helping 70-year-old basketball...
Six-String Samurai(1998) - In a post-apocalyptic world where the Russians have taken over a nuked USA and Elvis is king of Lost Vegas, "Six-String Samurai" chronicles the tale of Buddy (Jeffrey Falcon), a hero who's a '50s rocker and wandering warrior rolled into one, too-cool package. Armed with his six-string in one hand an...
Under The Volcano(1984) - Against a background of war breaking out in Europe and the Mexican fiesta Day of Death, we are taken through one day in the life of Geoffrey Firmin, a British consul living in alcoholic disrepair and obscurity in a small southern Mexican town in 1939. The Consul's self-destructive behaviour, perhaps...
Written On The Wind(1956) - Alcoholic playboy Kyle Hadley marries the woman secretly loved by his poor but hard-working best friend, who in turn is pursued by Kyle's nymphomaniac sister.
28 Days(2000) - A big-city newspaper columnist is forced to enter a drug and alcohol rehab center after ruining her sister's wedding and crashing a stolen limousine.
Bad Santa(2003) - Willie T. Stokes and Marcus are professional heistmen, that take on the Santa Claus routine for the children at a different shopping mall every year as a front for the opportunity to disable the mall security system, clean out the safe, and then flee on Christmas Eve. Willie is an alcoholic, a sex a...
Puberty Blues(1981) - Two Sydney adolescent girls join a surfer gang, hoping to better their societal station, only to become victims of its drug abuse, alcohol drinking and copulation.
Malcolm(1986) - A mentally retarded man who has been sacked from his job on Melbourne's trams and has a talent for designing mechanical gadgets takes in a criminal who has just been freed from prison together with the latter's girlfriend as boarders. The criminal then makes use of his mechanical gadgets to commit b...
Yesterday's Hero(1979) - An alcoholic ex- soccer star,get a second chance at greatness.
The Falcon And The Snowman(1985) - The true story of a disillusioned military contractor employee and his drug pusher childhood friend who became walk-in spies for the Soviet Union.
A Haunted House(2013) - Malcolm and Kisha move into their dream home, but soon learn a demon also resides there. When Kisha becomes possessed, Malcolm - determined to keep his sex life on track - turns to a priest, a psychic, and a team of ghost-busters for help.
Tough Guys Don't Dance(1987) - A writer named Tim Madden finds himself in a dark web of chaos after an alcoholic blackout.
City Lights(1931) - City Lights is a 1931 American pre-Code silent romantic comedy film written, produced, directed by, and starring Charlie Chaplin. The story follows the misadventures of Chaplin's Tramp as he falls in love with a blind girl (Virginia Cherrill) and develops a turbulent friendship with an alcoholic mil...
Cat On A Hot Tin Roof(1958) - Brick Pollitt (Paul Newman), an alcoholic ex-football player, drinks his days away and resists the affections of his wife, Maggie (Dame Elizabeth Taylor). His reunion with his father, Big Daddy (Burl Ives), who is dying of cancer, jogs a host of memories and revelations for both father and son.
Mouse into Space(1962) - Jerry, tired of Tom's repeated attempts to harm him, gets mad and leaves the house to join a space program. Tom tries to convince Jerry to stay, but to no avail. While Jerry is tested for the space program, Tom becomes so distraught that he becomes an old alcoholic. However, he falls asleep in a lar...
Fullmetal Alchemist: Conqueror of Shamballa(2005) - Germans discover the existence of an alternate reality and try to harness its power of alchemy to further their war effort.
Fullmetal Alchemist: The Sacred Star of Milos(2011) - A fugitive alchemist with mysterious abilities leads the Elric brothers to a distant valley of slums inhabited by the Milos, a proud people struggling against bureaucratic exploitation.
Fullmetal Alchemist(2017) - While alchemist Edward Elric searches for a way to restore his brother Al's body, the military government and mysterious monsters are watching closely.
Fullmetal Alchemist: Premium OVA Collection(2006) - This is a collection of 3 Fullmetal Alchemist OV
Scoob!(2020) - A reboot of the iconic franchise "Scoob!" follows an origin story for Mystery Inc. and how they are joined by Dynomutt and Blue Falcon to solve their most challenging mystery: The origin of Mystery Inc.'s mascot in conjunction with Dick Dastardly's plot to cause a global "dogpocalypse" within the un...
Pet Pals: Marco Polo's Code(2010) - A jump-up from traditional to CGI for Grupo Alcuni's TV series as Moby, Holly, Diva, Tophat, Pio and Nameless investigate and find Marco Polo's Code, while the villains (headlined by a CrowWitch), at least, attempt to drain the canals of Venice.
Pet Pals in Windland(2014) - Titled in North America as Eggy (hense the Nameless chick), the movie from Grupo Alcuni's franchise helps the wind environment.
L.A. Goddess(1993) - A stuntwoman on a western picture takes over the lead role when the star's alcohol problems prove too much, and she finds herself gradually falling in love with the film's producer.
Show Off! How To Be Cool At Parties(1986) - Malcolm Jamal-Warner hosts this Vestron Video release about games and tricks to play at parties.
https://myanimelist.net/anime/10842/Fullmetal_Alchemist__The_Sacred_Star_of_Milos_Specials --
https://myanimelist.net/anime/121/Fullmetal_Alchemist -- Action, Adventure, Comedy, Drama, Fantasy, Magic, Military, Shounen
https://myanimelist.net/anime/1413/Lupin_III__Alcatraz_Connection -- Action, Adventure, Comedy, Seinen
https://myanimelist.net/anime/21427/Minna_Atsumare_Falcom_Gakuen --
https://myanimelist.net/anime/25999/Minna_Atsumare_Falcom_Gakuen_SC --
https://myanimelist.net/anime/30489/Minna_Atsumare_Falcom_Gakuen_SC_Special -- Parody, Comedy, School, Seinen
https://myanimelist.net/anime/3101/F-Zero__Falcon_Densetsu -- Action, Sci-Fi, Adventure, Cars, Sports, Mecha, Shounen
https://myanimelist.net/anime/33581/Trinity_Seven_Movie_1__Eternity_Library_to_Alchemic_Girl -- Action, Comedy, Ecchi, Fantasy, Harem, Magic, Romance, School, Shounen
https://myanimelist.net/anime/37262/Ta_ga_Tame_no_Alchemist -- Action, Adventure, Magic, Fantasy
https://myanimelist.net/anime/40934/Bungou_to_Alchemist__Shinpan_no_Haguruma -- Action, Adventure, Fantasy
https://myanimelist.net/anime/430/Fullmetal_Alchemist__The_Conqueror_of_Shamballa -- Military, Comedy, Historical, Drama, Fantasy, Shounen
https://myanimelist.net/anime/5114/Fullmetal_Alchemist__Brotherhood -- Action, Military, Adventure, Comedy, Drama, Magic, Fantasy, Shounen
https://myanimelist.net/anime/6421/Fullmetal_Alchemist__Brotherhood_Specials -- Military, Adventure, Drama, Magic, Fantasy, Shounen
https://myanimelist.net/anime/664/Fullmetal_Alchemist__Reflections -- Adventure, Fantasy, Comedy, Military, Drama, Shounen
https://myanimelist.net/anime/7902/Fullmetal_Alchemist__Brotherhood_-_4-Koma_Theater -- Parody, Fantasy, Comedy, Military
https://myanimelist.net/anime/908/Fullmetal_Alchemist__Premium_Collection -- Fantasy, Comedy, Shounen
https://myanimelist.net/anime/9135/Fullmetal_Alchemist__The_Sacred_Star_of_Milos -- Action, Adventure, Comedy, Drama, Fantasy, Magic, Military, Shounen
https://myanimelist.net/manga/13649/Orichalcum_Reycal
https://myanimelist.net/manga/18795/Captain_Tsubasa__Kaigai_Gekitou-hen_in_Calcio_-_Hi_Izuru_Kuni_no_Giocatore
https://myanimelist.net/manga/25/Fullmetal_Alchemist
https://myanimelist.net/manga/32409/Full_Metal_Alchemist__Prototype
https://myanimelist.net/manga/4658/Fullmetal_Alchemist
16 Blocks (2006) ::: 6.6/10 -- PG-13 | 1h 42min | Action, Crime, Drama | 3 March 2006 (USA) -- An aging alcoholic cop is assigned the task of escorting a witness from police custody to a courthouse 16 blocks away. There are, however, chaotic forces at work that prevent them from making it in one piece. Director: Richard Donner Writer:
Aberdeen (2000) ::: 7.1/10 -- 1h 46min | Drama | 8 September 2000 (Norway) -- A mom dying in Aberdeen, Scotland, asks her coke snorting, nympho, London lawyer daughter to get her estranged, alcoholic dad in Oslo, Norway, to Aberdeen. He's drunk at the airport, so they travel together by car and ferry. Directors: Hans Petter Moland, Tony Spataro Writers:
A Dry White Season (1989) ::: 7.0/10 -- R | 1h 46min | Drama, Thriller | 20 September 1989 (USA) -- A white middle class South African suburbanite with no interest in politics agrees to help his black gardener find his jailed son. His investigation opens his eyes to the horrors committed by the secret police and turns him into a target. Director: Euzhan Palcy Writers: Andr P. Brink (novel) (as Andr Brink), Colin Welland (screenplay) | 1 more credit
Alcatraz ::: TV-14 | 1h | Action, Crime, Drama | TV Series (2012) In 1963, all the prisoners and guards mysteriously disappear from Alcatraz. In the present day, they resurface and a secret agency are tasked with re-capturing them. Creators: Steven Lilien, Elizabeth Sarnoff, Bryan Wynbrandt Stars:
Alchemik ::: 6.2/10 -- Alchemik Poster -- gold. Director: Jacek Koprowicz Writer: Jacek Koprowicz Stars: Olgierd Lukaszewicz, Michal Bajor, Joanna Szczepkowska | See full cast
Antz (1998) ::: 6.5/10 -- PG | 1h 23min | Animation, Adventure, Comedy | 2 October 1998 (USA) -- A rather neurotic ant tries to break from his totalitarian society while trying to win the affection of the princess he loves. Directors: Eric Darnell, Tim Johnson Writers: Todd Alcott (screenplay), Chris Weitz (screenplay) | 1 more credit
Arthur (1981) ::: 6.9/10 -- PG | 1h 37min | Comedy, Romance | 17 July 1981 (USA) -- Alcoholic billionaire playboy Arthur Bach must marry a woman he does not love, or he will be cut off from his $750,000,000 fortune. But when Arthur falls in love with a poor waitress, he must decide if he wants to choose love or money. Director: Steve Gordon Writer:
A Star Is Born (1937) ::: 7.3/10 -- Passed | 1h 51min | Drama, Romance | 27 April 1937 (USA) -- A young woman comes to Hollywood with dreams of stardom, and achieves them only with the help of an alcoholic leading man whose best days are behind him. Directors: William A. Wellman, Jack Conway (uncredited) | 1 more credit Writers:
A Star Is Born (1954) ::: 7.6/10 -- Passed | 2h 34min | Drama, Musical, Romance | 16 October 1954 (USA) -- A film star helps a young singer and actress find fame, even as age and alcoholism send his own career on a downward spiral. Director: George Cukor Writers: Moss Hart (screen play by), Dorothy Parker (based on the 1937 screen
A Star Is Born (2018) ::: 7.6/10 -- R | 2h 16min | Drama, Music, Romance | 5 October 2018 (USA) -- A musician helps a young singer find fame as age and alcoholism send his own career into a downward spiral. Director: Bradley Cooper Writers: Eric Roth (screenplay by), Bradley Cooper (screenplay by) | 7 more
A Tale of Two Cities (1935) ::: 7.8/10 -- Passed | 2h 8min | Drama, History, Romance | 25 December 1935 (USA) -- A pair of lookalikes, one a former French aristocrat and the other an alcoholic English lawyer, fall in love with the same woman amongst the turmoil of the French Revolution. Directors: Jack Conway, Robert Z. Leonard (uncredited) Writers:
Baccano! ::: TV-MA | 6h 24min | Animation, Action, Adventure | TV Series (20072008) -- A crazy fantasy caper involving alchemists, immortals, gangsters, outlaws and an elixir of immortality, spread over several decades. Creator: Rygo Narita
Baccano! ::: TV-MA | 6h 24min | Animation, Action, Adventure | TV Series (2007-2008) Episode Guide 16 episodes Baccano! Poster -- A crazy fantasy caper involving alchemists, immortals, gangsters, outlaws and an elixir of immortality, spread over several decades. Creator: Rygo Narita
Backstrom ::: TV-14 | 44min | Comedy, Crime, Drama | TV Series (2015) -- The Portland Police Bureau's Elite Special Crimes Unit is led by Det. Lt. Everett Backstrom, an alcoholic and smoker who is in failing health, but takes on cases in special circumstances. Creator:
Battlestar Galactica: Razor (2007) ::: 7.6/10 -- Not Rated | 1h 41min | Action, Drama, Sci-Fi | TV Movie 24 November -- Battlestar Galactica: Razor Poster -- A two-hour Battlestar Galactica special that tells the story of the Battlestar Pegasus several months prior to it finding the Galactica. Director: Flix Enrquez Alcala (as Flix Alcala) Writers:
Battlestar Galactica: Razor (2007) ::: 7.6/10 -- Not Rated | 1h 41min | Action, Drama, Sci-Fi | TV Movie 24 November -- Battlestar Galactica: Razor Poster -- A two-hour Battlestar Galactica special that tells the story of the Battlestar Pegasus several months prior to it finding the Galactica. Director: Flix Enrquez Alcal (as Flix Alcal) Writers:
Birdman of Alcatraz (1962) ::: 7.8/10 -- Not Rated | 2h 27min | Biography, Crime, Drama | 4 July 1962 (USA) -- A surly convicted murderer held in permanent isolation redeems himself when he becomes a renowned bird expert. Directors: John Frankenheimer, Charles Crichton (uncredited) Writers: Guy Trosper (screenplay), Thomas E. Gaddis (book)
Blunt Talk ::: TV-MA | 30min | Comedy | TV Series (20152016) -- A British newscaster moves to Los Angeles with his alcoholic manservant and the baggage of several failed marriages to host a sanctimonious talk show. Creator:
Born to Kill (1947) ::: 7.2/10 -- Approved | 1h 32min | Crime, Drama, Film-Noir | 3 May 1947 (USA) -- A calculating divorce risks her chances at wealth and security with a man she doesn't love by getting involved with the hotheaded murderer romancing her foster sister. Director: Robert Wise Writers: Eve Greene (screen play), Richard Macaulay (screen play) | 1 more credit
Cat on a Hot Tin Roof (1958) ::: 8.0/10 -- Not Rated | 1h 48min | Drama | 29 August 1958 (USA) -- Brick is an alcoholic ex-football player who drinks his days away and resists the affections of his wife. A reunion with his terminal father jogs a host of memories and revelations for both father and son. Director: Richard Brooks Writers:
City of Joy (1992) ::: 6.5/10 -- PG-13 | 2h 12min | Drama | 17 April 1992 (USA) -- An American doctor, a British nurse and an illiterate Indian farmer join together to transform a Calcutta ghetto in this uplifting, inspirational movie starring Patrick Swayze and Pauline Collins. Director: Roland Joff Writers:
Cold Comfort Farm (1995) ::: 7.2/10 -- PG | 1h 45min | Comedy, Romance | TV Movie 10 May 1996 -- A recently orphaned young woman goes to live with eccentric relatives in Sussex, where she sets about improving their gloomy lives. Director: John Schlesinger Writers: Malcolm Bradbury (screenplay), Stella Gibbons (novel) Stars:
Come Back, Little Sheba (1952) ::: 7.5/10 -- Approved | 1h 39min | Drama, Romance | 13 February 1953 (USA) -- An emotionally remote recovering alcoholic and his dowdy, unambitious wife face a personal crisis when they take in an attractive lodger. Director: Daniel Mann Writers: Ketti Frings (screenplay), William Inge (original play) Stars:
Cops ::: TV-14 | 30min | Action, Crime, Reality-TV | TV Series (19892020) -- Camera crews follow police officers while they work. Creators: John Langley, Malcolm Barbour
Day of the Falcon (2011) ::: 6.7/10 -- Black Gold (original title) -- Day of the Falcon Poster -- Set in the 1930s Arab states at the dawn of the oil boom, the story centers on a young Arab prince torn between allegiance to his conservative father and modern, liberal father-in-law. Director: Jean-Jacques Annaud Writers:
Days of Wine and Roses (1962) ::: 7.9/10 -- Approved | 1h 57min | Drama | 4 February 1963 (Brazil) -- An alcoholic marries a young woman and systematically addicts her to booze so that they can share his "passion" together. Director: Blake Edwards Writer: J.P. Miller (as JP Miller)
Dead of Night (1945) ::: 7.6/10 -- Approved | 1h 17min | Drama, Horror | 15 February 1946 (Finland) -- Architect Walter Craig (Mervyn Johns) senses impending doom as his half-remembered recurring dream turns into reality. The guests at the country house encourage him to stay as they take turns telling supernatural tales. Directors: Alberto Cavalcanti (as Cavalcanti), Charles Crichton | 2 more credits Writers:
Departure ::: TV-14 | 45min | Drama, Mystery, Thriller | TV Series (2019) -- A high-octane conspiracy series that follows the mystery of Flight 716 - a passenger plane that vanishes over the Atlantic Ocean. Creators: Vince Shiao, Malcolm MacRury
Dope (2015) ::: 7.2/10 -- R | 1h 43min | Adventure, Comedy, Crime | 19 June 2015 (USA) -- Life changes for Malcolm, a geek who's surviving life in a tough neighborhood, after a chance invitation to an underground party leads him and his friends into a Los Angeles adventure. Director: Rick Famuyiwa Writer:
Educating Rita (1983) ::: 7.2/10 -- PG | 1h 50min | Comedy, Drama | 28 October 1983 (USA) -- An alcoholic professor has been hired by a working-class girl for higher education. Director: Lewis Gilbert Writers: Willy Russell (screenplay), Willy Russell (stage play) Stars:
Escape from Alcatraz (1979) ::: 7.6/10 -- PG | 1h 52min | Action, Biography, Crime | 22 June 1979 (USA) -- Alcatraz is the most secure prison of its time. It is believed that no one can ever escape from it, until three daring men make a possible successful attempt at escaping from one of the most infamous prisons in the world. Director: Don Siegel (as Donald Siegel) Writers:
Escape to Witch Mountain (1975) ::: 6.4/10 -- G | 1h 37min | Adventure, Family, Fantasy | 21 March 1975 (USA) -- Two mysterious orphan children have extraordinary powers and are chased by a scheming millionaire. But where do these kids really call home? Director: John Hough Writers: Robert Malcolm Young (screenplay by), Alexander Key (based on the book
Everything Must Go (2010) ::: 6.4/10 -- R | 1h 37min | Drama | 14 October 2011 (UK) -- When an alcoholic relapses, causing him to lose his wife and his job, he holds a yard sale on his front lawn in an attempt to start over. A new neighbor might be the key to his return to form. Director: Dan Rush Writers:
FBI: Most Wanted ::: TV-14 | 45min | Action, Crime, Drama | TV Series (2020 ) -- It follows the division of the FBI tasked with tracking and capturing the notorious criminals on the FBI's Most Wanted list. Creator: Rene Balcer
Flaked ::: TV-MA | 30min | Comedy, Drama | TV Series (2016 ) -- A recovering alcoholic faces reality after a life changing accident in Venice Beach, California. Creators: Will Arnett, Mark Chappell
Flying Leathernecks (1951) ::: 6.5/10 -- Approved | 1h 42min | Action, Drama, War | 28 August 1951 (USA) -- Major Kirby leads The Wildcats squadron into the historic WWII battle of Guadalcanal. Director: Nicholas Ray Writers: James Edward Grant (screenplay), Kenneth Gamet (story)
For a Few Dollars More (1965) ::: 8.2/10 -- Per qualche dollaro in pi (original title) -- For a Few Dollars More Poster -- Two bounty hunters with the same intentions team up to track down a Western outlaw. Director: Sergio Leone Writers:
Fullmetal Alchemist: Brotherhood ::: Hagane no renkinjutsushi (original tit ::: TV-14 | 24min | Animation, Action, Adventure | TV Series (2009-2012) Episode Guide 69 episodes Fullmetal Alchemist: Brotherhood Poster -- Two brothers search for a Philosopher's Stone after an attempt to revive their deceased mother goes awry and leaves them in damaged physical forms. Creator:
Fullmetal Alchemist ::: Hagane no renkinjutsushi (original tit ::: TV-PG | 24min | Animation, Action, Adventure | TV Series (2003-2004) Episode Guide 51 episodes Fullmetal Alchemist Poster -- When a failed alchemical ritual leaves brothers Edward and Alphonse Elric with severely damaged bodies, they begin searching for the one thing that can save them; the fabled philosopher's stone. Stars:
Glee ::: TV-PG | 44min | Comedy, Drama, Music | TV Series (20092015) -- A group of ambitious misfits try to escape the harsh realities of high school by joining a glee club headed by a passionate Spanish teacher. Creators: Ian Brennan, Brad Falchuk, Ryan Murphy
Grace Under Fire ::: TV-PG | 30min | Comedy, Romance | TV Series (19931998) -- Grace is a recovering alcoholic, now divorced from an abusive husband, struggling to bring up three children on her own. Creator: Chuck Lorre
Hud (1963) ::: 7.8/10 -- Not Rated | 1h 52min | Drama, Western | 29 May 1963 (USA) -- Honest and hard-working Texas rancher Homer Bannon has a conflict with his unscrupulous, selfish, arrogant and egotistical son Hud, who sank into alcoholism after accidentally killing his brother in a car crash. Director: Martin Ritt Writers:
Ironweed (1987) ::: 6.7/10 -- R | 2h 23min | Drama | 12 February 1988 (USA) -- An alcoholic drifter spends Halloween in his home town of Albany, New York after returning there for the first time in decades. Director: Hector Babenco Writers: William Kennedy (novel), William Kennedy (screenplay)
It's All Gone Pete Tong (2004) ::: 7.3/10 -- R | 1h 30min | Biography, Comedy, Drama | 27 May 2005 (UK) -- A famous DJ in the Ibiza club scene finds the alcohol and drug-fueled party that is his life threatened by the progressive loss of his hearing. Director: Michael Dowse Writer:
Leaving Las Vegas (1995) ::: 7.5/10 -- R | 1h 51min | Drama, Romance | 9 February 1996 (USA) -- Ben Sanderson, a Hollywood screenwriter who lost everything because of his alcoholism, arrives in Las Vegas to drink himself to death. There, he meets and forms an uneasy friendship and non-interference pact with prostitute Sera. Director: Mike Figgis Writers:
Little Women (1933) ::: 7.2/10 -- Passed | 1h 55min | Drama, Family, Romance | 24 November 1933 (USA) -- A chronicle of the lives of a group of sisters growing up in nineteenth-century America. Director: George Cukor Writers: Louisa May Alcott (by) (as Louisa M. Alcott), Sarah Y. Mason (screen
Little Women (1994) ::: 7.3/10 -- PG | 1h 55min | Drama, Family, Romance | 25 December 1994 (USA) -- The March sisters live and grow in post-Civil War America. Director: Gillian Armstrong Writers: Louisa May Alcott (novel), Robin Swicord (screenplay)
Lodge 49 ::: TV-14 | 51min | Comedy, Drama, Mystery | TV Series (20182019) -- Dud finds himself deposited by fate at the doorstep of Lodge 49, a dusty fraternal order that offers cheap beer and strange alchemical philosophies. Creator:
Malcolm in the Middle ::: TV-PG | 22min | Comedy, Family | TV Series (20002006) -- A gifted young teen tries to survive life with his dimwitted, dysfunctional family. Creators: Linwood Boomer, Michael Glouberman, Gary Murphy | 1 more credit
Malcolm in the Middle ::: TV-PG | 22min | Comedy, Family | TV Series (2000-2006) Episode Guide 151 episodes Malcolm in the Middle Poster -- A gifted young teen tries to survive life with his dimwitted, dysfunctional family. Creators: Linwood Boomer, Michael Glouberman, Gary Murphy | 1 more credit
Malcolm in the Middle ::: TV-PG | 22min | Comedy, Family | TV Series (20002006) -- Trailer
Malcolm & Marie (2021) ::: 6.7/10 -- R | 1h 46min | Drama, Romance | 5 February 2021 (USA) -- A director and his girlfriend's relationship is tested after they return home from his movie premiere and await critics' responses. Director: Sam Levinson Writer: Sam Levinson
Malcolm X (1992) ::: 7.7/10 -- PG-13 | 3h 22min | Biography, Drama, History | 18 November 1992 (USA) -- Biographical epic of the controversial and influential Black Nationalist leader, from his early life and career as a small-time gangster, to his ministry as a member of the Nation of Islam. Director: Spike Lee Writers:
Mank (2020) ::: 7.0/10 -- R | 2h 11min | Biography, Comedy, Drama | 4 December 2020 (USA) -- 1930's Hollywood is reevaluated through the eyes of scathing social critic and alcoholic screenwriter Herman J. Mankiewicz as he races to finish the screenplay of Citizen Kane (1941). Director: David Fincher Writer:
Mrs. Parker and the Vicious Circle (1994) ::: 6.4/10 -- R | 2h 5min | Biography, Drama | 23 November 1994 (USA) -- Dorothy Parker remembers the heyday of the Algonquin Round Table, a circle of friends whose barbed wit, like hers, was fueled by alcohol and flirted with despair. Director: Alan Rudolph Writers:
Murder in the First (1995) ::: 7.3/10 -- R | 2h 2min | Drama, Thriller | 20 January 1995 (USA) -- An eager and idealistic young attorney defends an Alcatraz prisoner accused of murdering a fellow inmate. The extenuating circumstances: his client had just spent over three years in solitary confinement. Director: Marc Rocco Writer: Dan Gordon Stars:
My Name Is Joe (1998) ::: 7.5/10 -- R | 1h 45min | Drama, Romance | 22 January 1999 (USA) -- Two thirtysomethings, unemployed former alcoholic Joe and community health worker Sarah, start a romantic relationship in the one of the toughest Glasgow neighbourhoods. Director: Ken Loach Writer: Paul Laverty (screenplay) Stars:
O Lucky Man! (1973) ::: 7.8/10 -- R | 2h 58min | Comedy, Drama, Fantasy | 20 June 1973 (USA) -- An apprentice coffee salesman has a series of improbable and ironic adventures that seem designed to challenge his naive idealism. Director: Lindsay Anderson Writers: David Sherwin (screenplay), Malcolm McDowell (based on an original idea
One Night in Miami... (2020) ::: 7.2/10 -- One Night in Miami (original title) -- One Night in Miami... Poster -- A fictional account of one incredible night where icons Muhammad Ali, Malcolm X, Sam Cooke, and Jim Brown gathered discussing their roles in the Civil Rights Movement and cultural upheaval of the 60s. Director: Regina King Writers:
Penny Dreadful ::: TV-MA | 1h | Drama, Fantasy, Horror | TV Series (20142016) -- Explorer Sir Malcolm Murray, American gunslinger Ethan Chandler, scientist Victor Frankenstein and medium Vanessa Ives unite to combat supernatural threats in Victorian London. Creators:
Pete's Dragon (1977) ::: 6.4/10 -- G | 2h 8min | Animation, Adventure, Comedy | 3 November 1977 (USA) -- An orphan boy and his magical dragon come to town with his abusive adoptive parents in pursuit. Directors: Don Chaffey, Don Bluth (uncredited) Writers: Malcolm Marmorstein (screenplay), Seton I. Miller (story) | 1 more
Prodigal Son ::: TV-14 | 44min | Crime, Drama, Mystery | TV Series (2019 ) -- Malcolm Bright, one of the best criminal psychologists around, uses his twisted genius to help the NYPD solve crimes. Creators: Chris Fedak, Sam Sklaver
Saving Hope ::: TV-14 | 43min | Drama, Fantasy | TV Series (20122017) -- A supernatural medical drama that centers on the lives of the doctors and nurses of Hope Zion Hospital. Creators: Morwyn Brebner, Malcolm MacRury
Separate Lies (2005) ::: 6.4/10 -- R | 1h 25min | Crime, Drama, Romance | 18 November 2005 (UK) -- A couple's marriage is complicated by the introduction of a third party. Director: Julian Fellowes Writers: Nigel Balchin (based on the novel by "A Way Through the Wood"), Julian
Six-String Samurai (1998) ::: 6.7/10 -- PG-13 | 1h 31min | Action, Adventure, Comedy | 18 September 1998 (USA) -- In the post-apocalyptic world of 1960s Nevada, a rock 'n' roll samurai on his way to Lost Vegas takes a young orphan boy under his protection as Death and his metalhead Horsemen chase after them. Director: Lance Mungia Writers: Jeffrey Falcon, Lance Mungia Stars:
Small Town Crime (2017) ::: 6.6/10 -- R | 1h 31min | Crime, Mystery, Thriller | 19 January 2018 (USA) -- An alcoholic ex cop finds a woman on the roadside, left for dead. He offers to find the killer pro bono as P.I. Her granddad hires him. Things get nasty. Directors: Eshom Nelms, Ian Nelms Writers:
Smashed (2012) ::: 6.8/10 -- R | 1h 21min | Drama | 14 December 2012 (UK) -- A married couple whose bond is built on a mutual love of alcohol gets their relationship put to the test when the wife decides to get sober. Director: James Ponsoldt Writers: Susan Burke, James Ponsoldt
Smoke Signals (1998) ::: 7.1/10 -- PG-13 | 1h 29min | Comedy, Drama | 27 November 1998 (Iceland) -- Arnold rescued Thomas from a fire when he was a child. Thomas thinks of Arnold as a hero, while Arnold's son Victor resents his father's alcoholism, violence and abandonment of his family. Director: Chris Eyre Writers:
Soul Men (2008) ::: 6.4/10 -- R | 1h 40min | Comedy, Drama, Music | 7 November 2008 (USA) -- Though it's been about twenty years since they have spoken with one another, two estranged soul-singing legends agree to participate in a reunion performance at the Apollo Theater to honor their recently deceased band leader. Director: Malcolm D. Lee Writers:
Spirits of the Dead (1968) ::: 6.5/10 -- Histoires extraordinaires (original title) -- Spirits of the Dead Poster Anthology film from three European directors based on stories by Edgar Allan Poe: a cruel princess haunted by a ghostly horse, a sadistic young man haunted by his double, and an alcoholic actor haunted by the Devil. Directors: Federico Fellini, Louis Malle | 1 more credit Writers: Edgar Allan Poe (story "Metzengerstein") (as Edgar Allan Po), Roger
Stand and Deliver (1988) ::: 7.3/10 -- PG | 1h 43min | Biography, Drama | 11 March 1988 (USA) -- The story of Jaime Escalante, a high school teacher who successfully inspired his dropout-prone students to learn calculus. Director: Ramn Menndez (as Ramon Menendez) Writers: Ramn Menndez, Tom Musca
Stroszek (1977) ::: 7.9/10 -- Not Rated | 1h 55min | Comedy, Drama | 12 July 1977 (USA) -- In Berlin, an alcoholic man, recently released from prison, joins his elderly friend and a prostitute in a determined dream to leave Germany and seek a better life in Wisconsin. Director: Werner Herzog Writer: Werner Herzog (book) Stars:
Stuart: A Life Backwards (2007) ::: 7.8/10 -- TV-MA | 1h 32min | Biography, Drama | TV Movie 23 September 2007 -- A writer takes a backwards look at the life of his unlikely friend Stuart, a homeless alcoholic who experienced a traumatic event in his childhood. Director: David Attwood Writer: Alexander Masters (biography) Stars:
Sweet Smell of Success (1957) ::: 8.0/10 -- Approved | 1h 36min | Drama, Film-Noir | 4 July 1957 (USA) -- Powerful but unethical Broadway columnist J.J. Hunsecker coerces unscrupulous press agent Sidney Falco into breaking up his sister's romance with a jazz musician. Director: Alexander Mackendrick Writers:
Terriers ::: TV-MA | 45min | Comedy, Crime, Drama | TV Series (2010) Ex-cop and recovering alcoholic Hank Dolworth partners with his best friend, former criminal Britt Pollack, in an unlicensed private investigation business. Creator: Ted Griffin Stars:
The Best Man (1999) ::: 6.8/10 -- R | 2h | Comedy, Drama, Romance | 22 October 1999 (USA) -- Just before best friend's wedding, the life of Chicago writer becomes crazy when the friend guesses that new book's story based on his bride's fervent past. Director: Malcolm D. Lee Writer:
The Best Man Holiday (2013) ::: 6.7/10 -- R | 2h 3min | Comedy, Drama | 15 November 2013 (USA) -- When college friends reunite after 15 years over the Christmas holidays, they discover just how easy it is for long-forgotten rivalries and romances to be reignited. Director: Malcolm D. Lee Writers:
The Butcher Boy (1997) ::: 7.1/10 -- R | 1h 50min | Comedy, Drama | 20 February 1998 (Ireland) -- The antisocial son of an alcoholic father and a bipolar mother grows up in 1960s Ireland. Director: Neil Jordan Writers: Pat McCabe (novel) (as Patrick McCabe), Neil Jordan (screenplay) | 1 more credit Stars:
The Country Girl (1954) ::: 7.3/10 -- Unrated | 1h 44min | Drama, Music | 17 May 1955 (USA) -- A director hires an alcoholic has-been and strikes up a stormy relationship with the actor's wife, who he believes is the cause of all the man's problems. Director: George Seaton Writers:
The Day of the Locust (1975) ::: 7.0/10 -- R | 2h 24min | Drama, Thriller | 12 June 1975 (UK) -- An art director in the 1930s falls in love and attempts to make a young woman an actress despite Hollywood who wants nothing to do with her because of her problems with an estranged man and her alcoholic father. Director: John Schlesinger Writers: Nathanael West (novel), Waldo Salt (screenplay) Stars:
The Falcon and the Snowman (1985) ::: 6.8/10 -- R | 2h 11min | Biography, Crime, Drama | 8 February 1985 (USA) -- The true story of a disillusioned military contractor employee and his drug pusher childhood friend who became walk-in spies for the Soviet Union. Director: John Schlesinger Writers:
The Flight Attendant ::: TV-MA | Comedy, Drama, Mystery | TV Series (2020 ) -- A reckless flight attendant with an alcoholism problem wakes up in the wrong hotel, in the wrong bed, with a dead man - and no idea what happened. Unable to piece the night together, she begins to wonder if she could be the killer. Creator:
The Football Factory (2004) ::: 6.8/10 -- R | 1h 31min | Crime, Drama, Sport | 14 May 2004 (UK) -- An insight on the gritty life of a bored male, Chelsea football hooligan who lives for violence, sex, drugs & alcohol. Director: Nick Love Writers: John King (novel), Nick Love Stars:
The Glass Castle (2017) ::: 7.1/10 -- PG-13 | 2h 7min | Biography, Drama | 11 August 2017 (USA) -- A young girl comes of age in a dysfunctional family of nonconformist nomads with a mother who's an eccentric artist and an alcoholic father who would stir the children's imagination with hope as a distraction to their poverty. Director: Destin Daniel Cretton Writers:
The Holy Mountain (1973) ::: 7.9/10 -- La montaa sagrada (original title) -- The Holy Mountain Poster In a corrupt, greed-fueled world, a powerful alchemist leads a messianic character and seven materialistic figures to the Holy Mountain, where they hope to achieve enlightenment. Director: Alejandro Jodorowsky (as Alexandro Jodorowsky) Writer: Alejandro Jodorowsky (as Alexandro Jodorowsky)
The Lost Weekend (1945) ::: 7.9/10 -- Passed | 1h 41min | Drama, Film-Noir | January 1946 (USA) -- The desperate life of a chronic alcoholic is followed through a four-day drinking bout. Director: Billy Wilder Writers: Charles R. Jackson (from the novel by), Charles Brackett (screen play)
The Magic of Belle Isle (2012) ::: 7.0/10 -- PG | 1h 49min | Comedy, Drama | 6 July 2012 (USA) -- Monty Wildhorn, an alcoholic novelist of Westerns, has lost his drive. His nephew pushes him to summer in quiet Belle Isle. He begrudgingly befriends a newly single mom and her 3 girls who help him find the inspiration to write again. Director: Rob Reiner Writer:
The Maltese Falcon (1941) ::: 8.0/10 -- Not Rated | 1h 40min | Film-Noir, Mystery | 18 October 1941 (USA) -- A private detective takes on a case that involves him with three eccentric criminals, a gorgeous liar, and their quest for a priceless statuette. Director: John Huston Writers:
The Man Who Never Was (1956) ::: 7.4/10 -- Approved | 1h 43min | Drama, War | 9 May 1956 (France) -- In order to fool the Germans into thinking the Allied invasion of Sicily will take place elsewhere, British Military Intelligence comes up with a cunning ruse. Director: Ronald Neame Writers: Ewen Montagu (book) (as The Hon. Ewen Montagu C.B.E. D.L. Q.C.), Nigel Balchin (screenplay)
The Noose (1958) ::: 7.7/10 -- Petla (original title) -- The Noose Poster One day in the life of an alcohol addict. With the help of his girlfriend Krysia, Kuba attempts to regain control of his life. But when she's at work, Kuba is home alone, and it becomes hard not to resist the temptation. Director: Wojciech Has (as Wojciech J. Has) Writers: Marek Hlasko (story), Wojciech Has (story) (as Wojciech J. Has) | 1
The Peanut Butter Falcon (2019) ::: 7.6/10 -- PG-13 | 1h 37min | Adventure, Comedy, Drama | 23 August 2019 (USA) -- Zak runs away from his care home to make his dream of becoming a wrestler come true. Directors: Tyler Nilson, Michael Schwartz Writers: Tyler Nilson, Michael Schwartz
The Rock (1996) ::: 7.4/10 -- R | 2h 16min | Action, Adventure, Thriller | 7 June 1996 (USA) -- A mild-mannered chemist and an ex-con must lead the counterstrike when a rogue group of military men, led by a renegade general, threaten a nerve gas attack from Alcatraz against San Francisco. Director: Michael Bay Writers:
The Serpent's Egg (1977) ::: 6.7/10 -- R | 1h 59min | Drama, Mystery, Thriller | 15 February 1978 (USA) -- Berlin, 1923. Following the suicide of his brother, American circus acrobat Abel Rosenberg attempts to survive while facing unemployment, depression, alcoholism and the social decay of Germany during the Weimar Republic. Director: Ingmar Bergman Writer: Ingmar Bergman (a film by)
The Thin Red Line (1998) ::: 7.6/10 -- R | 2h 50min | Drama, War | 15 January 1999 (USA) -- Adaptation of James Jones' autobiographical 1962 novel, focusing on the conflict at Guadalcanal during the second World War. Director: Terrence Malick Writers: James Jones (novel), Terrence Malick (screenplay)
Under the Volcano (1984) ::: 7.0/10 -- R | 1h 52min | Drama | 13 June 1984 (USA) -- A day in the life of a self-destructive British consul in Mexico on the eve of World War II. Director: John Huston Writers: Malcolm Lowry (novel), Guy Gallo (screenplay) Stars:
Vanishing Point (1971) ::: 7.2/10 -- R | 1h 39min | Action, Crime, Thriller | 13 March 1971 (USA) -- During the 1970s, car delivery driver Kowalski delivers hot rods in record time but always runs into trouble with the highway cops. Director: Richard C. Sarafian Writers: Guillermo Cabrera Infante (screenplay) (as Guillermo Cain), Malcolm Hart (from a story outline by) Stars:
Warrior (2011) ::: 8.2/10 -- PG-13 | 2h 20min | Action, Drama, Sport | 9 September 2011 (USA) -- The youngest son of an alcoholic former boxer returns home, where he's trained by his father for competition in a mixed martial arts tournament - a path that puts the fighter on a collision course with his estranged, older brother. Director: Gavin O'Connor Writers:
Went the Day Well? (1942) ::: 7.5/10 -- Approved | 1h 32min | Thriller, War | 28 June 1944 (USA) -- An English village is occupied by disguised German paratroopers as an advance post for a planned invasion. Director: Alberto Cavalcanti (as Cavalcanti) Writers: Graham Greene (story), John Dighton (story and screenplay) | 2 more
When a Man Loves a Woman (1994) ::: 6.6/10 -- R | 2h 6min | Drama, Romance | 13 May 1994 (USA) -- The seemingly perfect relationship between a man and his wife is tested as a result of her alcoholism. Director: Luis Mandoki Writers: Ronald Bass, Al Franken
Who's Afraid of Virginia Woolf? (1966) ::: 8.0/10 -- Not Rated | 2h 11min | Drama | 22 June 1966 (USA) -- A bitter, aging couple, with the help of alcohol, use their young houseguests to fuel anguish and emotional pain towards each other over the course of a distressing night. Director: Mike Nichols Writer:
Written on the Wind (1956) ::: 7.4/10 -- Not Rated | 1h 39min | Drama | 25 December 1956 (USA) -- Alcoholic playboy Kyle Hadley marries the woman secretly loved by his poor but hard-working best friend, who in turn is pursued by Kyle's nymphomaniac sister. Director: Douglas Sirk Writers:
You Kill Me (2007) ::: 6.5/10 -- R | 1h 33min | Comedy, Crime, Romance | 13 July 2007 (USA) -- While drying out on the West Coast, an alcoholic hitman befriends a tart-tongued woman who might just come in handy when it's time for him to return to Buffalo and settle some old scores. Director: John Dahl Writers:
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Appleseed -- -- Gainax -- 1 ep -- Manga -- Action Sci-Fi Adventure Police Mecha -- Appleseed Appleseed -- Appleseed takes place in the aftermath of World War III, where the General Management Control Office has constructed the experimental city known as Olympus. Built to be a paradise on Earth, Olympus is inhabited by humans, cyborgs, and bioroids (genetically engineered humans designed for increased physical capabilities and decreased emotional capabilities). Bioroids run and control all of the administrative functions of Olympus, ensuring that the city remains the utopian society it was meant to be for all of its citizens. But for some people living in Utopia, the city has become less of a home and more of a cage. -- -- Police officer Calon Mautholos has grown to despise Olympus following his wife's suicide, blaming her death on the lack of creative freedom caused by the rules binding the citizens of the city. As his hatred for the city grows, Calon conspires with the terrorist A.J. Sebastian to destroy the Legislature of the Central Management Bureau to send the rules of Olympus that killed his wife tumbling down. But when Calon discovers it is not political malcontent, but rather hatred for bioroids that motives Sebastian, Calon turns renegade and gains the attention of city officials. Deunan Knute and her partner Briareos of the ESWAT counter-terrorism unit are dispatched to hunt down and stop Calon and Sebastian... by any means necessary! -- -- Licensor: -- Discotek Media, Manga Entertainment -- OVA - Apr 21, 1988 -- 25,245 6.60
Ashita no Joe -- -- Mushi Production -- 79 eps -- Manga -- Action Drama Shounen Slice of Life Sports -- Ashita no Joe Ashita no Joe -- Joe Yabuki is a troubled youth, whose only solution to problems is throwing punches at them. What he lacks in manners and discipline, he makes up for with his self-taught fighting skills. -- -- One day, while wandering the slums of Doya, Joe gets into a fight with the local gang. Although greatly outnumbered, he effortlessly defeats them, drawing the attention of Danpei Tange—a former boxing coach turned alcoholic. Seeing his potential, he offers to train Joe into Japan's greatest boxer. At first, Joe dismisses Danpei as a hopeless drunk; but after the trainer saves his life, he agrees to live with him and learn the art of boxing. Unfortunately, Joe's personality makes him an unruly student, and he often falls back to his old ways. -- -- To survive the harsh world of his new career, Joe needs to trust his mentor and master the techniques taught to him. However, the road to becoming a professional boxer is rife with struggles that will test his mettle to the end. -- -- 60,510 8.28
Baccano! -- -- Brain's Base -- 13 eps -- Light novel -- Action Comedy Historical Mystery Supernatural -- Baccano! Baccano! -- During the early 1930s in Chicago, the transcontinental train, Flying Pussyfoot, is starting its legendary journey that will leave a trail of blood all over the country. At the same time in New York, the ambitious scientist Szilard and his unwilling aide Ennis are looking for missing bottles of the immortality elixir. In addition, a war between the mafia groups is getting worse. On board the Advena Avis, in 1711, alchemists are about to learn the price of immortality. -- -- Based on the award-winning light novels of the same name, Baccano! follows several events that initially seem unrelated, both in time and place, but are part of a much bigger story—one of alchemy, survival, and immortality. Merging these events together are the kindhearted would-be thieves, Isaac and Miria, connecting various people, all of them with their own hidden ambitions and agendas, and creating lifelong bonds and consequences for everyone involved. -- -- -- Licensor: -- Aniplex of America, Funimation -- 735,544 8.41
Bastard!!: Ankoku no Hakaishin -- -- AIC -- 6 eps -- Manga -- Action Adventure Comedy Ecchi Fantasy Seinen -- Bastard!!: Ankoku no Hakaishin Bastard!!: Ankoku no Hakaishin -- The kingdom of Metallicana is under attack from the Four Lords of Havoc. This party of villains—ninja master Gara, deadly thunder empress Nei Arshes, cold and calculating Kall-Su, and enigmatic dark priest Abigail—will stop at nothing to get what they want, even if it leaves utter destruction in their wake. -- -- High Priest Geo is desperate to help save the kingdom and its people. He unleashes the mighty wizard Dark Schneider, a man who used to be an ally of the villains. Unfortunately, Dark Schneider has his own plans in mind. Will he stop the Four Lords of Havoc or join them in their conquest of the world? -- -- -- Licensor: -- Geneon Entertainment USA -- OVA - Aug 25, 1992 -- 29,618 6.74
Bokura wa Minna Kawai-sou -- -- Brain's Base -- 12 eps -- Manga -- Slice of Life Comedy Romance School Seinen -- Bokura wa Minna Kawai-sou Bokura wa Minna Kawai-sou -- Kazunari Usa is a high school freshman who will start living alone due to his parents now working in a different area. Excited for his new independent life, he hopes to go about his teenage days without the worry of dealing with any strange people, but as he soon discovers, his new boarding house Kawai Complex is far from ordinary. -- -- The various tenants at Kawai Complex are all quite eccentric characters. Shirosaki, Kazunari's roommate, is a pervert and masochist; Mayumi Nishikino, a borderline alcoholic office lady, hates couples because of her unfortunate luck with men; and Sayaka Watanabe, a seemingly innocent college student, enjoys leading men on. Shocked with the lack of decent individuals at his new residence, Kazunari is about to leave when he runs into shy senior student Ritsu Kawai and finds himself slowly falling in love with her. -- -- -- Licensor: -- Sentai Filmworks -- TV - Apr 4, 2014 -- 314,210 7.71
Bokura wa Minna Kawai-sou -- -- Brain's Base -- 12 eps -- Manga -- Slice of Life Comedy Romance School Seinen -- Bokura wa Minna Kawai-sou Bokura wa Minna Kawai-sou -- Kazunari Usa is a high school freshman who will start living alone due to his parents now working in a different area. Excited for his new independent life, he hopes to go about his teenage days without the worry of dealing with any strange people, but as he soon discovers, his new boarding house Kawai Complex is far from ordinary. -- -- The various tenants at Kawai Complex are all quite eccentric characters. Shirosaki, Kazunari's roommate, is a pervert and masochist; Mayumi Nishikino, a borderline alcoholic office lady, hates couples because of her unfortunate luck with men; and Sayaka Watanabe, a seemingly innocent college student, enjoys leading men on. Shocked with the lack of decent individuals at his new residence, Kazunari is about to leave when he runs into shy senior student Ritsu Kawai and finds himself slowly falling in love with her. -- -- TV - Apr 4, 2014 -- 314,210 7.71
Bungou to Alchemist: Shinpan no Haguruma -- -- OLM -- 13 eps -- Game -- Action Adventure Fantasy -- Bungou to Alchemist: Shinpan no Haguruma Bungou to Alchemist: Shinpan no Haguruma -- Famous writers throughout history find themselves being reincarnated by a mysterious, unseen entity known as the Alchemist. With their souls confined and bound to an expansive library, they are tasked by the Alchemist to jump into books to purify the pages of monsters called Taints. Along the way, they must also rescue and recruit fellow authors trapped within the very stories they themselves had written. -- -- Although the writers take on new and powerful forms for this endeavor, some still maintain a semblance of who they once were, while others struggle to remember their pasts and the works they had penned. Despite there being no apparent end to their grand mission, they remain committed to the cause in hope of resolving the mystery behind their collective resurrection as well as questions that have haunted their former lives. -- -- -- Licensor: -- Funimation -- 33,854 6.36
Busou Renkin -- -- Xebec -- 26 eps -- Manga -- Action Fantasy Supernatural Comedy School Shounen -- Busou Renkin Busou Renkin -- The story begins when high school student Kazuki Muto is killed one night saving a mysterious girl from a monster, only to wake up in his school dorm, believing it to have been a dream; however, he soon finds out that dream wasn't a dream at all when a giant serpentine monster attacks him and his sister. Tokiko Tsumura, the girl he saved, explains that the monster is a homunculus. Kazuki had been attacked and killed by it when he was rescuing her; however, she, feeling responsible for him, revived him by placing a Kakugane medallion in his chest, serving as a replacement heart. -- -- The Kakugane, as Tokiko explains, is an alchemical device that, when activated, takes a certain form based on the Kakugane's user, forming a unique Buso Renkin. The Buso Renkin is the only thing that can destroy a homunculus monster. Using this, Kazuki creates his own Buso Renkin (the "Sunlight Heart," a huge lance). Along with Tokiko and her own Buso Renkin (the "Valkyrie Skirt," an execution scythe), Kazuki joins the fight against the homunculi and their master. -- 154,261 7.34
Busou Renkin -- -- Xebec -- 26 eps -- Manga -- Action Fantasy Supernatural Comedy School Shounen -- Busou Renkin Busou Renkin -- The story begins when high school student Kazuki Muto is killed one night saving a mysterious girl from a monster, only to wake up in his school dorm, believing it to have been a dream; however, he soon finds out that dream wasn't a dream at all when a giant serpentine monster attacks him and his sister. Tokiko Tsumura, the girl he saved, explains that the monster is a homunculus. Kazuki had been attacked and killed by it when he was rescuing her; however, she, feeling responsible for him, revived him by placing a Kakugane medallion in his chest, serving as a replacement heart. -- -- The Kakugane, as Tokiko explains, is an alchemical device that, when activated, takes a certain form based on the Kakugane's user, forming a unique Buso Renkin. The Buso Renkin is the only thing that can destroy a homunculus monster. Using this, Kazuki creates his own Buso Renkin (the "Sunlight Heart," a huge lance). Along with Tokiko and her own Buso Renkin (the "Valkyrie Skirt," an execution scythe), Kazuki joins the fight against the homunculi and their master. -- -- Licensor: -- VIZ Media -- 154,261 7.34
Clannad Movie -- -- Toei Animation -- 1 ep -- Visual novel -- Drama Romance Fantasy School -- Clannad Movie Clannad Movie -- Tomoya Okazaki is a cynical delinquent who lacks ambition as he apathetically labors through high school. During his childhood, a tragedy had caused his father to seek solace in alcoholism and neglect his son. Yet, meaningful human interaction can be a benediction, as Tomoya learns when he meets the enigmatic Nagisa Furukawa. The odd girl offers a gesture of friendship to Tomoya, but he rejects the request, dismissing it as a trivial incident. However, as he soon realizes that he is encountering Nagisa more and more often during school, Tomoya drops his discompassions and befriends the girl. -- -- When he learns that Nagisa's dream is to revive the Drama Club, Tomoya decides to shed his detachment from the ordinary pleasures of life and dedicate himself to helping his new friend achieve her ambition. But what starts as a simple friendship may progress into something far more deep, intimate, and life-changing. As the pair face various hardships and afflictions, Tomoya and Nagisa gradually come to terms with the challenges of life. -- -- -- Licensor: -- Sentai Filmworks -- Movie - Sep 15, 2007 -- 146,934 7.24
Cluster Edge Specials -- -- - -- 3 eps -- - -- Action Fantasy Military Sci-Fi -- Cluster Edge Specials Cluster Edge Specials -- Three specials released with DVD volume 9 of the TV series. -- -- Episode 1: The Day of Gathering -- Past event about Chalce and Chrome's group, of how the three youngest members came to join them. -- -- Episode 2: White Footmarks -- Past event about Chalce transfer into Cluster E.A, his meeting with Hema and how he elicted the hatred from the competitive Vesuvia. -- -- Episode 3: Wings of Freedom -- A strange girl appears in Cluster E A, looking for Fon. Is she there for a visit or something else? Will she find her answer amongst Fon and his friends? -- -- (Source: Wikipedia) -- -- Licensor: -- Sentai Filmworks -- Special - Sep 22, 2006 -- 1,226 6.40
Code Geass: Boukoku no Akito 2 - Hikisakareshi Yokuryuu -- -- Sunrise -- 1 ep -- Original -- Action Mecha Military -- Code Geass: Boukoku no Akito 2 - Hikisakareshi Yokuryuu Code Geass: Boukoku no Akito 2 - Hikisakareshi Yokuryuu -- With her previous triumphs under her belt, Leila Malcal has now been promoted to Lieutenant Colonel and commanding officer of W-0. After having foiled an attempt to kidnap the General of the European army, she recruits the three perpetrators in order to make up for the lack of W-0's pilots. Ayano Kosaka, Yukiya Naruse, and ringleader Ryou Sayama accept, in hopes of finding a place to belong. When they are ordered to perform a commando raid by dropping into enemy lines, Leila decides to join them to prevent unnecessary casualties. -- -- As the unit rushes into the fight, Akito finds himself possessed by an uncontrollable lust for violence, slaughtering anyone that gets in his way. Little does he know, he is soon to come face to face with the one responsible for placing the bloodthirsty curse upon him, someone he is far too familiar with... -- -- -- Licensor: -- Funimation -- Movie - Sep 14, 2013 -- 113,975 7.52
Eizouken ni wa Te wo Dasu na! -- -- Science SARU -- 12 eps -- Manga -- Adventure Comedy School Seinen -- Eizouken ni wa Te wo Dasu na! Eizouken ni wa Te wo Dasu na! -- Midori Asakusa sees the world a bit differently. Always having her nose in a sketchbook, Asakusa draws detailed landscapes and backgrounds of both the world around her and the one within her boundless imagination. Even the simple act of doodling on a wall evolves into an emergency repair on the outer hull of her spaceship. She is only brought back to reality by her best friend Sayaka Kanamori. The pair are stark opposites, with Asakusa's childlike wonder contrasted by Kanamori's calculated approach to life. -- -- After a chance encounter where the two "save" the young model Tsubame Misuzaki from her overprotective bodyguard, a connection instantly sparks between Asakusa and Misuzaki, as both share an intense passion for art and animation. Whereas Asakusa is interested in backgrounds and settings, Misuzaki loves drawing the human form. Sensing a money-making opportunity, Kanamori suggests that they start an animation club, which they disguise as a motion picture club since the school already has an anime club. Thus begins the trio's journey of producing animation that will awe the world. -- -- From the brilliant mind of Masaaki Yuasa, Eizouken ni wa Te wo Dasu na! is a love letter to animation, wildly creative in its approach, and a testament to the potential of the medium. -- -- 231,001 8.17
Escha & Logy no Atelier: Tasogare no Sora no Renkinjutsushi -- -- Studio Gokumi -- 12 eps -- Game -- Fantasy -- Escha & Logy no Atelier: Tasogare no Sora no Renkinjutsushi Escha & Logy no Atelier: Tasogare no Sora no Renkinjutsushi -- This world has gone through many Dusks, and is slowly nearing its end. Within this world, in the western reaches of the "Land of Dusk," there was a nation that prospered thanks to its use of alchemy. -- -- There, in order to survive the eventual arrival of the "Dusk End," the people devoted their efforts to rediscover and recreate lost alchemic technologies. Rediscovered technology from the past era was gathered in the alchemy research city known as "Central," where research was conducted on how to halt the advance of the twilight. -- -- One of the heroes is a young man who researched alchemy in Central, the other a girl living in a small town on the frontier. This girl's name is Escha. In the process of using her knowledge of ancient alchemy to help others, she was assigned to the Development Department. The young man's name is Logy. Having learned the newest alchemic techniques in Central, he requested a transfer to this understaffed town to make use of his abilities, and meets Escha when he is assigned to the Development Department as well. The two make a promise to use their alchemy together, and bring success to the Development Department. -- -- (Source: Tecmo Koei Europe) -- -- Licensor: -- Sentai Filmworks -- TV - Apr 10, 2014 -- 55,103 6.44
Fate/stay night: Unlimited Blade Works Prologue -- -- ufotable -- 1 ep -- Visual novel -- Action Fantasy Magic Supernatural -- Fate/stay night: Unlimited Blade Works Prologue Fate/stay night: Unlimited Blade Works Prologue -- In Fuyuki City, a long-lived ritual involving battles between seven magi and their servants is taking place. This ritual is known as the Holy Grail War and it promises to grant the victor any wish. With the war now entering its fifth iteration, the stage is set for Rin Toosaka to succeed her father's legacy. -- -- Rin wishes to summon Saber, said to be the most powerful class. But when she miscalculates and summons Archer instead, how will she fare in the battles that lie ahead of her? -- -- -- Licensor: -- Aniplex of America -- Special - Oct 5, 2014 -- 248,248 8.09
Fate/stay night: Unlimited Blade Works Prologue -- -- ufotable -- 1 ep -- Visual novel -- Action Fantasy Magic Supernatural -- Fate/stay night: Unlimited Blade Works Prologue Fate/stay night: Unlimited Blade Works Prologue -- In Fuyuki City, a long-lived ritual involving battles between seven magi and their servants is taking place. This ritual is known as the Holy Grail War and it promises to grant the victor any wish. With the war now entering its fifth iteration, the stage is set for Rin Toosaka to succeed her father's legacy. -- -- Rin wishes to summon Saber, said to be the most powerful class. But when she miscalculates and summons Archer instead, how will she fare in the battles that lie ahead of her? -- -- Special - Oct 5, 2014 -- 248,248 8.09
Fullmetal Alchemist -- -- Bones -- 51 eps -- Manga -- Action Adventure Comedy Drama Fantasy Magic Military Shounen -- Fullmetal Alchemist Fullmetal Alchemist -- Edward Elric, a young, brilliant alchemist, has lost much in his twelve-year life: when he and his brother Alphonse try to resurrect their dead mother through the forbidden act of human transmutation, Edward loses his brother as well as two of his limbs. With his supreme alchemy skills, Edward binds Alphonse's soul to a large suit of armor. -- -- A year later, Edward, now promoted to the fullmetal alchemist of the state, embarks on a journey with his younger brother to obtain the Philosopher's Stone. The fabled mythical object is rumored to be capable of amplifying an alchemist's abilities by leaps and bounds, thus allowing them to override the fundamental law of alchemy: to gain something, an alchemist must sacrifice something of equal value. Edward hopes to draw into the military's resources to find the fabled stone and restore his and Alphonse's bodies to normal. However, the Elric brothers soon discover that there is more to the legendary stone than meets the eye, as they are led to the epicenter of a far darker battle than they could have ever imagined. -- -- -- Licensor: -- Aniplex of America, Funimation -- 1,197,219 8.15
Fullmetal Alchemist: Brotherhood - 4-Koma Theater -- -- Bones -- 16 eps -- 4-koma manga -- Parody Fantasy Comedy Military -- Fullmetal Alchemist: Brotherhood - 4-Koma Theater Fullmetal Alchemist: Brotherhood - 4-Koma Theater -- Short specials from the DVDs/BDs. -- -- Licensor: -- Funimation -- Special - Aug 26, 2009 -- 51,313 7.50
Fullmetal Alchemist: Brotherhood -- -- Bones -- 64 eps -- Manga -- Action Military Adventure Comedy Drama Magic Fantasy Shounen -- Fullmetal Alchemist: Brotherhood Fullmetal Alchemist: Brotherhood -- "In order for something to be obtained, something of equal value must be lost." -- -- Alchemy is bound by this Law of Equivalent Exchange—something the young brothers Edward and Alphonse Elric only realize after attempting human transmutation: the one forbidden act of alchemy. They pay a terrible price for their transgression—Edward loses his left leg, Alphonse his physical body. It is only by the desperate sacrifice of Edward's right arm that he is able to affix Alphonse's soul to a suit of armor. Devastated and alone, it is the hope that they would both eventually return to their original bodies that gives Edward the inspiration to obtain metal limbs called "automail" and become a state alchemist, the Fullmetal Alchemist. -- -- Three years of searching later, the brothers seek the Philosopher's Stone, a mythical relic that allows an alchemist to overcome the Law of Equivalent Exchange. Even with military allies Colonel Roy Mustang, Lieutenant Riza Hawkeye, and Lieutenant Colonel Maes Hughes on their side, the brothers find themselves caught up in a nationwide conspiracy that leads them not only to the true nature of the elusive Philosopher's Stone, but their country's murky history as well. In between finding a serial killer and racing against time, Edward and Alphonse must ask themselves if what they are doing will make them human again... or take away their humanity. -- -- -- Licensor: -- Aniplex of America, Funimation -- 2,372,958 9.18
Fullmetal Alchemist: Brotherhood Specials -- -- Bones -- 4 eps -- Manga -- Military Adventure Drama Magic Fantasy Shounen -- Fullmetal Alchemist: Brotherhood Specials Fullmetal Alchemist: Brotherhood Specials -- Amazing secrets and startling facts are exposed for the first time in the Fullmetal Alchemist: Brotherhood OVA Collection, a new assortment of stories set in never-before-seen corners of the FMA universe. Join Ed and Al as they chase rumors of successful human transmutation into a web of shocking family drama and lies. Sneak a glance at hidden sides of Winry and Hawkeye's personalities. Survive the frigid north with a young Izumi Curtis as she fights to gain a deeper understanding of alchemy. Explore the legendary friendship shared by Mustang and Hughes and watch them grow from military school rivals into hardened brothers transformed by the horrors of the Ishvalan War. You thought you knew the whole story. You thought all the tales were told. The Fullmetal Alchemist: Brotherhood OVA Collection offers proof: You were wrong. -- -- (Source: FUNimation) -- -- Licensor: -- Aniplex of America, Funimation -- Special - Aug 26, 2009 -- 130,344 8.03
Fullmetal Alchemist: Brotherhood Specials -- -- Bones -- 4 eps -- Manga -- Military Adventure Drama Magic Fantasy Shounen -- Fullmetal Alchemist: Brotherhood Specials Fullmetal Alchemist: Brotherhood Specials -- Amazing secrets and startling facts are exposed for the first time in the Fullmetal Alchemist: Brotherhood OVA Collection, a new assortment of stories set in never-before-seen corners of the FMA universe. Join Ed and Al as they chase rumors of successful human transmutation into a web of shocking family drama and lies. Sneak a glance at hidden sides of Winry and Hawkeye's personalities. Survive the frigid north with a young Izumi Curtis as she fights to gain a deeper understanding of alchemy. Explore the legendary friendship shared by Mustang and Hughes and watch them grow from military school rivals into hardened brothers transformed by the horrors of the Ishvalan War. You thought you knew the whole story. You thought all the tales were told. The Fullmetal Alchemist: Brotherhood OVA Collection offers proof: You were wrong. -- -- (Source: FUNimation) -- Special - Aug 26, 2009 -- 130,344 8.03
Fullmetal Alchemist: Premium Collection -- -- Bones -- 3 eps -- Manga -- Fantasy Comedy Shounen -- Fullmetal Alchemist: Premium Collection Fullmetal Alchemist: Premium Collection -- 1. State Alchemists vs Seven Homunculi -- A 10 minute film featuring: Ed, Al, Mustang and many other members of the State doing battle with the deadly Homonculi in an alternate reality Amestris. -- -- 2. Chibi Party (Enkai-hen) -- Short 6 minute Skit drawn in Super Deformed style where every character in the series (including bad guys) are celebrating an "After Party" of the Conqueror of Shambala movie. -- -- 3. Kids (Kodomo-hen) -- Short 3 minute story which features Edward and his grandkids in present day 2005. -- -- (Source: ANN) -- -- Licensor: -- Funimation -- OVA - Mar 29, 2006 -- 62,206 7.34
Fullmetal Alchemist: Reflections -- -- Bones -- 1 ep -- Manga -- Adventure Fantasy Comedy Military Drama Shounen -- Fullmetal Alchemist: Reflections Fullmetal Alchemist: Reflections -- A reflection on what happened during the FMA TV series. -- Special - Mar 19, 2005 -- 37,809 7.28
Fullmetal Alchemist: The Conqueror of Shamballa -- -- Bones -- 1 ep -- Manga -- Military Comedy Historical Drama Fantasy Shounen -- Fullmetal Alchemist: The Conqueror of Shamballa Fullmetal Alchemist: The Conqueror of Shamballa -- In desperation, Edward Elric sacrificed his body and soul to rescue his brother Alphonse, and is now displaced in the heart of Munich, Germany. He struggles to adapt to a world completely foreign to him in the wake of the economic crisis that followed the end of World War I. Isolated and unable to return home with his alchemy skills, Edward continues to research other methods of escaping the prison alongside colleagues who bear striking resemblances to many of the people he left behind. As dissent brews among the German citizenry, its neighbors also feel the unrest of the humiliated nation. -- -- Meanwhile, Alphonse continues to investigate Edward's disappearance, delving into the science of alchemy in the hopes of finally reuniting with his older brother. -- -- -- Licensor: -- Funimation -- Movie - Jul 23, 2005 -- 285,281 7.56
Fullmetal Alchemist: The Conqueror of Shamballa -- -- Bones -- 1 ep -- Manga -- Military Comedy Historical Drama Fantasy Shounen -- Fullmetal Alchemist: The Conqueror of Shamballa Fullmetal Alchemist: The Conqueror of Shamballa -- In desperation, Edward Elric sacrificed his body and soul to rescue his brother Alphonse, and is now displaced in the heart of Munich, Germany. He struggles to adapt to a world completely foreign to him in the wake of the economic crisis that followed the end of World War I. Isolated and unable to return home with his alchemy skills, Edward continues to research other methods of escaping the prison alongside colleagues who bear striking resemblances to many of the people he left behind. As dissent brews among the German citizenry, its neighbors also feel the unrest of the humiliated nation. -- -- Meanwhile, Alphonse continues to investigate Edward's disappearance, delving into the science of alchemy in the hopes of finally reuniting with his older brother. -- -- Movie - Jul 23, 2005 -- 285,281 7.56
Fullmetal Alchemist: The Sacred Star of Milos -- -- Bones -- 1 ep -- Manga -- Action Adventure Comedy Drama Fantasy Magic Military Shounen -- Fullmetal Alchemist: The Sacred Star of Milos Fullmetal Alchemist: The Sacred Star of Milos -- Chasing a runaway alchemist with strange powers, brothers Edward and Alphonse Elric stumble into the squalid valley of the Milos. The Milosians are an oppressed group that seek to reclaim their holy land from Creta: a militaristic country that forcefully annexed their nation. In the eye of the political storm is a girl named Julia Crichton, who emphatically wishes for the Milos to regain their strength and return to being a nation of peace. -- -- Befriending the girl, Edward and Alphonse find themselves in the midst of a rising resistance that involves the use of the very object they have been seeking all along—the Philosopher's Stone. However, their past experiences with the stone cause them reservation, and the brothers are unwilling to help. -- -- But as they discover the secrets behind Creta's intentions and questionable history, the brothers are drawn into the battle between the rebellious Milos, who desire their liberty, and the Cretan military, who seek absolute power. -- -- -- Licensor: -- Funimation -- Movie - Jul 2, 2011 -- 154,554 7.31
Fullmetal Alchemist: The Sacred Star of Milos -- -- Bones -- 1 ep -- Manga -- Action Adventure Comedy Drama Fantasy Magic Military Shounen -- Fullmetal Alchemist: The Sacred Star of Milos Fullmetal Alchemist: The Sacred Star of Milos -- Chasing a runaway alchemist with strange powers, brothers Edward and Alphonse Elric stumble into the squalid valley of the Milos. The Milosians are an oppressed group that seek to reclaim their holy land from Creta: a militaristic country that forcefully annexed their nation. In the eye of the political storm is a girl named Julia Crichton, who emphatically wishes for the Milos to regain their strength and return to being a nation of peace. -- -- Befriending the girl, Edward and Alphonse find themselves in the midst of a rising resistance that involves the use of the very object they have been seeking all along—the Philosopher's Stone. However, their past experiences with the stone cause them reservation, and the brothers are unwilling to help. -- -- But as they discover the secrets behind Creta's intentions and questionable history, the brothers are drawn into the battle between the rebellious Milos, who desire their liberty, and the Cretan military, who seek absolute power. -- -- Movie - Jul 2, 2011 -- 154,554 7.31
Fullmetal Alchemist: The Sacred Star of Milos Specials -- -- Bones -- 4 eps -- Manga -- Comedy Magic Fantasy -- Fullmetal Alchemist: The Sacred Star of Milos Specials Fullmetal Alchemist: The Sacred Star of Milos Specials -- To mark the July 2 opening of the Fullmetal Alchemist: The Sacred Star of Milos film, the Pia Eiga Seikatsu website posted an exclusive video "interview" with the stars of the film, Edward and Alphonse Elric (as voiced by Romi Park and Rie Kugimiya, respectively). In keeping with the spirit of Hiromu Arakawa's original manga and the two television anime, the interviewer has trouble early on in figuring out who the "Fullmetal Alchemist" is. (The interview has cameos by the other stars of the anime.) Also includes 3 "Study" sessions with "Professor" Mustang, teaching Winry and Hawkeye about Creta and Milos. -- ONA - Jun 10, 2011 -- 19,933 6.95
F-Zero: Falcon Densetsu -- -- Production Reed -- 51 eps -- Game -- Action Sci-Fi Adventure Cars Sports Mecha Shounen -- F-Zero: Falcon Densetsu F-Zero: Falcon Densetsu -- Rick Wheeler was a police detective who got into a fatal car accident while pursuing the criminal Zoda. He was placed into artificial coldsleep for 150 years. Wheeler is brought back to life by Jody Summer and Dr. Stewart, who work with a group of good racers who try to keep prize money out of the hands of unsavory people like the Dark Million Organization run by Black Shadow and Deathborn. -- -- Licensor: -- 4Kids Entertainment -- 7,551 6.43
Garo: Guren no Tsuki -- -- MAPPA -- 23 eps -- Original -- Action Demons Fantasy Magic Supernatural -- Garo: Guren no Tsuki Garo: Guren no Tsuki -- Monsters known as "Horrors" have invaded the world, entering through gates from the Makai Realm of Darkness. These corrupt, demonic creatures have the ability to seize human bodies and feed on their souls. Citizens who are out past sunset will likely never see the sun rise again, but those who live in the capital city have no need to worry—they are protected by a spiritual force field created by the sorcerer group Onmyouji. -- -- In possession of legendary armor, the Golden Knight Raikou proclaims that he will protect everyone from the Horrors. Accompanied by his attendant Kintoki and the mysterious Makai Alchemist Seimei, he strives to become a formidable Makai Knight, but Raikou is ill-prepared to handle the side effects of the armor. Disappointed by his own shortcomings, he sets out on a journey of self-discovery to master his weaknesses and prove his worth. -- -- 27,252 5.89
Garo: Guren no Tsuki -- -- MAPPA -- 23 eps -- Original -- Action Demons Fantasy Magic Supernatural -- Garo: Guren no Tsuki Garo: Guren no Tsuki -- Monsters known as "Horrors" have invaded the world, entering through gates from the Makai Realm of Darkness. These corrupt, demonic creatures have the ability to seize human bodies and feed on their souls. Citizens who are out past sunset will likely never see the sun rise again, but those who live in the capital city have no need to worry—they are protected by a spiritual force field created by the sorcerer group Onmyouji. -- -- In possession of legendary armor, the Golden Knight Raikou proclaims that he will protect everyone from the Horrors. Accompanied by his attendant Kintoki and the mysterious Makai Alchemist Seimei, he strives to become a formidable Makai Knight, but Raikou is ill-prepared to handle the side effects of the armor. Disappointed by his own shortcomings, he sets out on a journey of self-discovery to master his weaknesses and prove his worth. -- -- -- Licensor: -- Funimation -- 27,252 5.89
Garo: Honoo no Kokuin -- -- MAPPA -- 24 eps -- Original -- Action Demons Fantasy Magic Supernatural -- Garo: Honoo no Kokuin Garo: Honoo no Kokuin -- In the name of the king, the Valiante Kingdom launched hunts to exterminate users of witchcraft. Seventeen years later, their pursuit is still growing in both size and brutality. Unbeknownst to the citizens, the targets of these witch hunts are the secret protectors of humanity. Known as the Makai Knights and Alchemists, they have a strong will to protect people from Horrors, demons who possess souls plagued by sadness and pain. -- -- One such Makai Knight is 17-year-old Leon Luis who inherits the legendary armor of the Golden Knight Garo from his mother. Though he possesses great power, he struggles to overcome the hatred he bears from his mother's death at the hands of the kingdom. His father German, known as Zoro the Shadow Cutting Knight, is still training Leon when he is called to investigate the upsurge of Horrors in the kingdom's capital. Although German knows Leon's will is wavering, he decides to bring Leon along to continue his training. -- -- As German and Leon head to the capital, the king's amiable son Alfonso San Valiante struggles to find a solution to the growing Horror threat. But before he can do so, he is double-crossed and banished from his own kingdom. To return home, Alfonso sets out to find the help and strength he needs to reclaim the throne. During his search, he comes across Leon, whose interactions with the prince will forever change both of their fates. -- -- 123,260 7.40
Garo: Honoo no Kokuin -- -- MAPPA -- 24 eps -- Original -- Action Demons Fantasy Magic Supernatural -- Garo: Honoo no Kokuin Garo: Honoo no Kokuin -- In the name of the king, the Valiante Kingdom launched hunts to exterminate users of witchcraft. Seventeen years later, their pursuit is still growing in both size and brutality. Unbeknownst to the citizens, the targets of these witch hunts are the secret protectors of humanity. Known as the Makai Knights and Alchemists, they have a strong will to protect people from Horrors, demons who possess souls plagued by sadness and pain. -- -- One such Makai Knight is 17-year-old Leon Luis who inherits the legendary armor of the Golden Knight Garo from his mother. Though he possesses great power, he struggles to overcome the hatred he bears from his mother's death at the hands of the kingdom. His father German, known as Zoro the Shadow Cutting Knight, is still training Leon when he is called to investigate the upsurge of Horrors in the kingdom's capital. Although German knows Leon's will is wavering, he decides to bring Leon along to continue his training. -- -- As German and Leon head to the capital, the king's amiable son Alfonso San Valiante struggles to find a solution to the growing Horror threat. But before he can do so, he is double-crossed and banished from his own kingdom. To return home, Alfonso sets out to find the help and strength he needs to reclaim the throne. During his search, he comes across Leon, whose interactions with the prince will forever change both of their fates. -- -- -- Licensor: -- Funimation -- 123,260 7.40
Garo: Vanishing Line -- -- MAPPA -- 24 eps -- Original -- Action Demons Supernatural Fantasy -- Garo: Vanishing Line Garo: Vanishing Line -- Corruption looms over the prosperous Russell City, where manifestations of negative emotions called Horrors cause chaos and mayhem. The Makai Order is the last bastion of hope against these unholy creatures. Using several small businesses as fronts, they deploy powerful Makai Knights and magical Makai Alchemists to combat the Horror threat. -- -- Within this secretive order, the highest rank of Golden Knight has been bestowed upon a large, powerful man named Sword, granting him use of the Garo armor and blade. He alone knows of a plot that threatens the entire Makai Order, with his only hint being the phrase “El Dorado." While fighting a Horror, he encounters Sophia "Sophie" Hennis, a teenage girl whose brother's disappearance years ago is also linked to the same phrase. The two agree to work together to uncover the truth behind "El Dorado" and the disappearance of Sophie's brother. -- -- 61,294 7.16
Garo: Vanishing Line -- -- MAPPA -- 24 eps -- Original -- Action Demons Supernatural Fantasy -- Garo: Vanishing Line Garo: Vanishing Line -- Corruption looms over the prosperous Russell City, where manifestations of negative emotions called Horrors cause chaos and mayhem. The Makai Order is the last bastion of hope against these unholy creatures. Using several small businesses as fronts, they deploy powerful Makai Knights and magical Makai Alchemists to combat the Horror threat. -- -- Within this secretive order, the highest rank of Golden Knight has been bestowed upon a large, powerful man named Sword, granting him use of the Garo armor and blade. He alone knows of a plot that threatens the entire Makai Order, with his only hint being the phrase “El Dorado." While fighting a Horror, he encounters Sophia "Sophie" Hennis, a teenage girl whose brother's disappearance years ago is also linked to the same phrase. The two agree to work together to uncover the truth behind "El Dorado" and the disappearance of Sophie's brother. -- -- -- Licensor: -- Funimation -- 61,294 7.16
Ginga Eiyuu Densetsu Gaiden: Ougon no Tsubasa -- -- Magic Bus -- 1 ep -- Novel -- Action Military Sci-Fi Space Drama -- Ginga Eiyuu Densetsu Gaiden: Ougon no Tsubasa Ginga Eiyuu Densetsu Gaiden: Ougon no Tsubasa -- The Galactic Empire and the Free Planets Alliance have been locked in a seemingly endless war for more than a century and a half. In the Empire, a young Siegfried Kircheis meets Reinhard von Müsel and his older sister Annerose. Kircheis enjoys a happy friendship with the two beautiful blonde-haired siblings until the day that their alcoholic father, a lesser nobleman with low standing, accepts a request for Annerose to be sold as a concubine to the Kaiser. Although enraged, Reinhard is powerless to stop the whims of the Imperial Court. He and his father soon move away, leaving Kircheis behind. -- -- A few years later, Reinhard returns in a military uniform and declares his intent to rise through the ranks and free his sister from sexual servitude. Kircheis joins Reinhard on this daring journey to save Annerose, yearning to forever stay by the side of his friends. -- -- Movie - Dec 12, 1992 -- 12,113 6.27
Gochuumon wa Usagi Desu ka?? -- -- Kinema Citrus, White Fox -- 12 eps -- 4-koma manga -- Slice of Life Comedy -- Gochuumon wa Usagi Desu ka?? Gochuumon wa Usagi Desu ka?? -- With a new year comes new adventures, especially at the Rabbit House! Since her arrival at the café, Kokoa Hoto has become accustomed to her new life as a waitress even though the Rabbit House isn't the rabbit paradise she initially envisioned it to be. Life is pleasant, and she enjoys spending time both working and playing with her friends and fellow waitresses Chino Kafuu, a cute middle school student with a fuzzy bunny companion named Tippy, and Rize Tedeza, the pig-tailed daughter of a soldier who is readily armed for any scenario. -- -- Together with Chiya Ujimatsu and Sharo Kirima, who also work at neighboring cafés in town, the Rabbit House crew gets involved in all sorts of crazy adventures. Throughout these adventures, the girls encounter troubled novelists, rival cafes, secret treasure, and... alcoholic chocolates? -- -- -- Licensor: -- Sentai Filmworks -- 102,713 7.81
Gosick -- -- Bones -- 24 eps -- Light novel -- Mystery Historical Drama Romance -- Gosick Gosick -- Kazuya Kujou is a foreign student at Saint Marguerite Academy, a luxurious boarding school in the Southern European country of Sauville. Originally from Japan, his jet-black hair and dark brown eyes cause his peers to shun him and give him the nickname "Black Reaper," based on a popular urban legend about the traveler who brings death in the spring. -- -- On a day like any other, Kujou visits the school's extravagant library in search of ghost stories. However, his focus soon changes as he becomes curious about a golden strand of hair on the stairs. The steps lead him to a large garden and a beautiful doll-like girl known as Victorique de Blois, whose complex and imaginative foresight allows her to predict their futures, now intertwined. -- -- With more mysteries quickly developing—including the appearance of a ghost ship and an alchemist with the power of transmutation—Victorique and Kujou, bound by fate and their unique skills, have no choice but to rely on each other. -- -- -- Licensor: -- Funimation -- 439,921 8.09
Grand Blue -- -- Zero-G -- 12 eps -- Manga -- Slice of Life Comedy Seinen -- Grand Blue Grand Blue -- Iori Kitahara moves to the coastal town of Izu for his freshman year at its university, taking residence above Grand Blue, his uncle's scuba diving shop. Iori has high hopes and dreams about having the ideal college experience, but when he enters the shop he is sucked into the alcoholic activities of the carefree members of the Diving Club who frequent the place. Persuaded by upperclassmen Shinji Tokita and Ryuujirou Kotobuki, Iori reluctantly joins their bizarre party. His cousin Chisa Kotegawa later walks in and catches him in the act, earning Iori her utter disdain. -- -- Based on Kenji Inoue and Kimitake Yoshioka's popular comedy manga, Grand Blue follows Iori's misadventures with his eccentric new friends as he strives to realize his ideal college dream, while also learning how to scuba dive. -- -- 459,147 8.41
Gunsmith Cats -- -- OLM -- 3 eps -- Manga -- Action Comedy Police Seinen -- Gunsmith Cats Gunsmith Cats -- In the dangerous suburbs of Chicago, skilled bounty hunters Irene "Rally" Vincent and "Minnie" May Hopkins run Gunsmith Cats, a firearms store of questionable legality. One day, Bill Collins, an agent for the Chicago branch of the Bureau of Alcohol, Tobacco, Firearms, and Explosives, blackmails Rally and May into working with him on a case. The stakes are high, but Rally’s gunmanship and May’s knowledge of explosives are unmatched. As Rally and May unravel the secrets of the case, the two will need to use guns and grenades while being faster, stronger, and better than everyone else in order to stay alive. -- -- -- Licensor: -- ADV Films, AnimEigo -- OVA - Nov 1, 1995 -- 35,022 7.28
Hina Logi: From Luck & Logic -- -- Doga Kobo -- 12 eps -- Card game -- Action Comedy Fantasy School -- Hina Logi: From Luck & Logic Hina Logi: From Luck & Logic -- Liones Yelistratova, a pure princess from a small country, enters a school in Hokkaido on a spring day. The school is a specialized educational institution operated by ALCA to train Logicalists, who maintain world peace. Liones enters class S, where she meets many classmates with unique personalities, like Nina. A lively and cute everyday life begins now. -- -- (Source: MAL News) -- -- Licensor: -- Funimation -- TV - Jul 1, 2017 -- 23,840 6.66
Hokuto no Ken 2 -- -- Toei Animation -- 43 eps -- Manga -- Action Super Power Drama Martial Arts -- Hokuto no Ken 2 Hokuto no Ken 2 -- In the second series after Raoh has been defeated by Kenshiro a new rival appears. The Gentou Kouken warriors. Falco the successor of the Gentou Kouken takes orders from an evil ruler by the name of Jacko. He claims to be the man chosen by the Tentei and issues orders to his subordinates to capture anyone living in order to build up his Imperial Capital. Kenshiro once again rises out of the shadows and puts an end to his tyrannical ways. Amidst the mayhem Lynn gets captured and gets taken to the land of the Shura where only ruthless fighters exist. Now Kenshiro must pursue the captor and defeat the 3 Rasho of the land in order to escape with his life and with Lynn. -- 24,312 7.55
Hokuto no Ken 2 -- -- Toei Animation -- 43 eps -- Manga -- Action Super Power Drama Martial Arts -- Hokuto no Ken 2 Hokuto no Ken 2 -- In the second series after Raoh has been defeated by Kenshiro a new rival appears. The Gentou Kouken warriors. Falco the successor of the Gentou Kouken takes orders from an evil ruler by the name of Jacko. He claims to be the man chosen by the Tentei and issues orders to his subordinates to capture anyone living in order to build up his Imperial Capital. Kenshiro once again rises out of the shadows and puts an end to his tyrannical ways. Amidst the mayhem Lynn gets captured and gets taken to the land of the Shura where only ruthless fighters exist. Now Kenshiro must pursue the captor and defeat the 3 Rasho of the land in order to escape with his life and with Lynn. -- -- Licensor: -- Discotek Media -- 24,312 7.55
Hug tto! Precure -- -- Toei Animation -- 49 eps -- Original -- Action Magic Fantasy Shoujo -- Hug tto! Precure Hug tto! Precure -- It's her first day at a new school, and the cheerful Hana Nono is ready to make a fresh start, dreaming of becoming mature and reliable—a far cry from her usual childish self. Although she makes a disastrous first impression, Hana soon befriends two of her classmates: the gentle and studious class representative Saaya Yakushiji, and a cool and mysterious girl Homare Kagayaki. -- -- That night, a magical baby falls from the sky right onto Hana's balcony. She is immediately smitten with her and names her Hug-tan. Alongside Hug-tan is a snarky talking hamster, Hariham Harry, who mutters that Hana "isn't the one" before vanishing with the baby. -- -- The next day, Hana believes the encounter to be a dream, until people all over the city begin collapsing and a giant monster appears, feeding on their energy. As Hana escapes, she spots Hug-tan and Harry under attack. Making a stand to protect them, she and Hug-tan suddenly both glow with energy and a heart-shaped gem forms. -- -- With the crystal's power, Hana transforms into a hero called "Cure Yell" and defeats the monster. Surprised at Hana's power, Harry explains that he and Hug-tan came from a future frozen in time by the Criasu Corporation, the same organization that created the monster. Only the Future Crystals, manifestations of one's hopes and dreams, and the Precure they create have a chance at defeating Criasu and saving the future! -- -- 11,636 7.72
IS: Infinite Stratos -- -- 8bit -- 12 eps -- Light novel -- Action Sci-Fi Harem Comedy Ecchi Mecha -- IS: Infinite Stratos IS: Infinite Stratos -- An exoskeleton weapon engineered by Japan, Infinite Stratos (IS) can be piloted only by women. Its power and combat prowess are so immense that an international treaty has been signed banning its use as a military asset. -- -- When it is discovered that 15-year-old Ichika Orimura is the only male capable of steering an IS, he is forcibly enrolled in the Infinite Stratos Academy: an all-female boarding school, the students of which graduate to become IS pilots. At this training school, Ichika is reunited with two of his childhood friends, Houki Shinonono and Lingyin Huang, and befriends Cecilia Alcott, an IS representative from the United Kingdom. -- -- Guided by the legendary pilot Chifuyu Orimura—their strict homeroom teacher and Ichika's older sister—Ichika and the girls will need to use everything at their disposal to defend themselves and their academy against the dangers that will arise during the course of their thrilling school life. -- -- -- Licensor: -- Sentai Filmworks -- 520,948 6.72
Kanamemo -- -- feel. -- 13 eps -- 4-koma manga -- Comedy Ecchi Shoujo Ai Slice of Life -- Kanamemo Kanamemo -- Middle schooler Kana Nakamachi's life drastically changes when her grandmother passes away. Leaving behind an empty house, Kana learns that no one can provide her lodging due to her young age. Eventually, she stumbles upon the Fuhshin Gazette, a local newspaper delivery business who is able to provide her with a place to stay if she works for them in return. -- -- The small store is staffed by several unique people: the sweets-loving Yume Kitaoka and her girlfriend Yuuki Minami; the frugal Hinata Azuma; the alcoholic Haruka Nishida; and the young but mature Saki Amano. It is not all fun and games at the Fuhshin Gazette, though, as Kana must deal with long working hours, energetic dogs guarding mailboxes, and confusing delivery routes. Add in a small rivalry with Mika Kujiin, a girl from a competing store, and Kana will have more than enough to keep her hands full! -- -- -- Licensor: -- Maiden Japan -- 34,164 6.88
Kobayashi-san Chi no Maid Dragon -- -- Kyoto Animation -- 13 eps -- Manga -- Slice of Life Comedy Fantasy -- Kobayashi-san Chi no Maid Dragon Kobayashi-san Chi no Maid Dragon -- As Kobayashi sets off for another day at work, she opens her apartment door only to be met by an unusually frightening sight—the head of a dragon, staring at her from across the balcony. The dragon immediately transforms into a cute, busty, and energetic young girl dressed in a maid outfit, introducing herself as Tooru. -- -- It turns out that the stoic programmer had come across the dragon the previous night on a drunken excursion to the mountains, and since the mythical beast had nowhere else to go, she had offered the creature a place to stay in her home. Thus, Tooru had arrived to cash in on the offer, ready to repay her savior's kindness by working as her personal maidservant. Though deeply regretful of her words and hesitant to follow through on her promise, a mix of guilt and Tooru's incredible dragon abilities convinces Kobayashi to take the girl in. -- -- Despite being extremely efficient at her job, the maid's unorthodox methods of housekeeping often end up horrifying Kobayashi and at times bring more trouble than help. Furthermore, the circumstances behind the dragon's arrival on Earth seem to be much more complicated than at first glance, as Tooru bears some heavy emotions and painful memories. To top it all off, Tooru's presence ends up attracting several other mythical beings to her new home, bringing in a host of eccentric personalities. Although Kobayashi makes her best effort to handle the crazy situation that she has found herself in, nothing has prepared her for this new life with a dragon maid. -- -- -- Licensor: -- Funimation -- 826,046 8.01
Koihime†Musou -- -- Doga Kobo -- 12 eps -- Visual novel -- Action Adventure Historical Ecchi Martial Arts Fantasy -- Koihime†Musou Koihime†Musou -- After witnessing the death of her family at the hands of bandits, Unchou Kan'u has devoted her life to protecting the innocent by exterminating any group of bandits she comes across. Over time, Kan'u's deeds become famous throughout the land—even if she herself remains unknown. During her travels, she runs across a young girl, Chouhi Yokutoku, whose parents suffered a similar fate as Kan'u's. Finding companionship through their similar pasts, the two girls take a vow of sisterhood and continue to wander the land, determined to bring peace to wherever their journey takes them. -- -- During Kan'u and Chouhi's journey, they meet and travel with several people who are sympathetic to their cause, such as the noble Chouun Shiryuu, the headstrong Bachou Mouki, and the calculating Shokatsuryou Koumei. From problems with local lords to groups of ravaging bandits, Kan'u and her friends do what they can to make life a little easier for those in need, wherever they may be. -- -- -- Licensor: -- Sentai Filmworks -- 42,705 6.75
Koi to Uso -- -- LIDENFILMS -- 12 eps -- Manga -- Drama Romance School -- Koi to Uso Koi to Uso -- In a futuristic society, Japan has implemented a complex system referred to as "The Red Threads of Science" to encourage successful marriages and combat increasingly low birthrates. Based on a compatibility calculation, young people at the age of 16 are assigned marriage partners by the government, with severe repercussions awaiting those who disobey the arrangement. For Yukari Nejima, a teen that considers himself average in every way, this system might be his best shot at living a fulfilling life. -- -- However, spurred by his infatuation for his classmate and long-time crush, Misaki Takasaki, Yukari defies the system and confesses his love. After some initial reluctance, Misaki reciprocates his feelings in a moment of passion. Unfortunately, before the two can further their relationship, Yukari receives his marriage notice. He is then thrown into a confusing web of love and lies when his less-than-thrilled assigned partner, Ririna Sanada, becomes fascinated with his illicit romance. -- -- -- Licensor: -- Sentai Filmworks -- 294,276 6.56
Kono Danshi, Sekka ni Nayandemasu. -- -- CoMix Wave Films -- 1 ep -- Original -- Drama School Shounen Ai -- Kono Danshi, Sekka ni Nayandemasu. Kono Danshi, Sekka ni Nayandemasu. -- Ayumu Tamari suffers from a condition known as "Crystallization Syndrome." In moments of high stress, parts of his body begin to crystallize and become extremely difficult to move. Unfortunately, Ayumu's severe social anxiety makes him completely unable to speak to anyone in his class, and ultimately causes him to crystallize so frequently that he has to repeat a year in high school. -- -- Ayumu's only solace is his homeroom teacher, Kouya Onihara, whom he affectionately refers to as "Oni-chan Sensei." Kouya collects and studies crystals, and he finds Ayumu's crystalline body both beautiful and fascinating. With his stress from school compounded by the complexities of a forbidden student-teacher relationship, Ayumu struggles to find normalcy in his life while managing his emotions and trying to prevent complete crystallization. -- -- OVA - Dec 3, 2014 -- 20,138 6.94
Kyou kara Maou! R -- -- Studio Deen -- 5 eps -- Light novel -- Adventure Comedy Demons Fantasy Shoujo -- Kyou kara Maou! R Kyou kara Maou! R -- Life has returned to some form of normalcy after the end of the series, and so His Majesty Yuuri Shibuya travels to oversee how things are going. While doing so, he runs into the king of Small Shimeron--Sararegi. But it seems there may be something more to him than the friendly king he presents himself as. Yuuri go back to Shimaron to relax and meet some friends, when the "king" of Little Shimaron suddenly joins the group and wants the Maou to come to his country. The Original king sends a message to Yuuri's brother and his friend that Yuuri is in trouble. -- -- (Source: ANN) -- -- Licensor: -- Discotek Media -- OVA - Oct 26, 2007 -- 20,885 7.45
Kyoushoku Soukou Guyver -- -- Production Reed -- 1 ep -- - -- Action Sci-Fi Horror Super Power -- Kyoushoku Soukou Guyver Kyoushoku Soukou Guyver -- The plot of this OVA is a rough adaptation of the first four chapters of the Guyver manga. It covers the same basic elements of these chapters; Genesis of the guyver, Fight with Vamore, Fight with Guyver 2 and the introduction of Guyver 3. Main differences are the exclusion of Tetsuro and his replacement by Mizuki, The replacement of Lisker with a female Agent "Valcuria", and thus a female Guyver 2. There is also a look at Sho's psychology of how he deals with his situation including a very harsh moment where his friends are assassinated in cold blood. -- -- One night, high school student Sho Fukamachi discovers a mysterious metal object. Then in a blinding flash of light, Sho finds that he has accidentally fused with the Guyver, a mecha of mysterious alien design. -- -- Now, to save his girlfriend, Mizuki Segawa, along with the entire world, Sho must become the Guyver to fight the Chronos Corporation and their biocreatures, called Zoanoids, who are hell-bent on world domination. -- -- (Source: Wikipedia) -- Movie - Dec 13, 1986 -- 5,349 6.24
Last Exile -- -- Gonzo -- 26 eps -- Original -- Action Sci-Fi Adventure -- Last Exile Last Exile -- In the world of Prester, flight is the dominant mode of transportation, made possible by Claudia Fluid: a liquidized form of the crystals that are produced on the planet. An organization known solely as "the Guild" has absolute authority over the skies, with a monopoly on the engines that make use of this fluid. Moreover, as ecological disasters destabilize the warring countries of Anatoray and Disith, the Guild also arbitrates in the disputes between the two. Caught in the middle of the conflict are Sky Couriers, piloting small, two-person vanships that fly freely through the sky. -- -- Last Exile follows the adventures of two teenagers who dream of surpassing their parents: Claus Valca, son of a famous vanship pilot, and Lavie Head, Claus' best friend and navigator. Their job as couriers entails passing through an air current called the Grand Stream that separates the hostile nations, which even standard airships struggle to survive. However, when they take on a high-rated delivery to bring an orphan girl named Alvis Hamilton to the battleship Silvana, they get dragged into a much greater conflict that pits them against the might of the Guild. -- -- -- Licensor: -- Funimation, Geneon Entertainment USA -- 151,464 7.82
Log Horizon 2nd Season -- -- Studio Deen -- 25 eps -- Light novel -- Action Game Adventure Magic Fantasy -- Log Horizon 2nd Season Log Horizon 2nd Season -- After being trapped in the world of Elder Tale for six months, Shiroe and the other Adventurers have begun to get the hang of things in their new environment. The Adventurers are starting to gain the trust of the People of the Land, and Akiba has flourished thanks to the law and order established by Shiroe's Round Table Alliance, regaining its everyday liveliness. Despite this success, however, the Alliance faces a new crisis: they are running out of funds to govern Akiba, and spies from the Minami district have infiltrated the city. -- -- As formidable forces rise in other districts, there is also a need to discover more about the vast new world they are trapped in—leading Shiroe to decide that the time has come to venture outside the city. Accompanied by his friend Naotsugu and the Sage of Mirror Lake Regan, the calculative Shiroe makes his move, hoping to unravel new possibilities and eventually find a way home. -- -- -- Licensor: -- Sentai Filmworks -- 503,514 7.61
Luck & Logic -- -- Doga Kobo -- 12 eps -- Card game -- Action Fantasy -- Luck & Logic Luck & Logic -- "Logic" is the concept that governs emotions, abilities, ideals, memories, and all other abstract properties that make up life in various worlds. With its power, however, alien "Foreigners" are able to pass through portals imbued with their respective world's Logic and pose a threat to other worlds. To counter this problem, the Another Logic Counter Agency (ALCA) from the human world of Septpia employs "Logicalists," people with the power to form bonds with the Foreigners who seek peace and share their Logic, tasked with dealing with all possible dangers. -- -- After overloading his powers two years prior, Yoshichika Tsurugi has lost the ability to use Logic in combat, making him no different from a regular citizen. However, his life soon returns to the battlefield when he meets Athena, a Foreigner goddess from the world of Tetra-Heaven. She brings Yoshichika his missing Logic Card, allowing him to become a Logicalist once again. Soon after, Yoshichika forms a contract with Athena and joins ALCA. There, he meets other Logicalists, and only by working with them can he hope to bring an end to the threats once and for all. -- -- -- Licensor: -- Funimation -- 93,549 6.09
Minami-ke Okaeri -- -- Asread -- 13 eps -- Manga -- Slice of Life Comedy School -- Minami-ke Okaeri Minami-ke Okaeri -- A year has passed since Okawari and the three sisters have grown up. Their likings and moods are almost the same. Haruka, the older sister, is a love-giving mother to the younger sisters and a discipline follower. Kana, the middle one, leaves everything to the last possible moment and always gives trouble to the trio. Chiaki, the little one, is the calculating and manipulating one; she likes to be admired and loved by Haruka and always gives trouble to the less blessed Kana. Despite being an unbalanced family, they love each other with all their heart. The family's daily life is as funny as ever; trouble and love are always present. Now it's time to see if they'll survive this age change since Haruka is now a young adult; she has even more responsibilities, having to watch over the young while integrating into the adult life. -- -- (Source: ANN) -- 60,364 7.57
Monster Strike: Rain of Memories -- -- - -- 1 ep -- Game -- Action Game Fantasy -- Monster Strike: Rain of Memories Monster Strike: Rain of Memories -- - They deserve better. Someone better than me... - -- -- The stage is set one year before Ren arrives in Kaminohara. -- Akira has moved to Kaminohara from Sendai, all for the sake of revenge. -- The wounds that his sister suffered in an MS battle fuel his vengeance. -- -- A lost Haruma is given directions by Akira, -- revealing a caring side to the usually cold and calculating teen. -- Haruma observes Akira's violent MS battles, -- and realizes that Akira fights while reading his enemies' attacks. -- -- Haruma proposes the idea of recruiting Akira to his teammates, -- Aoi and Minami. Surprised and naturally reluctant, -- Aoi and Minami decide to trust Haruma. -- For Haruma has resisted recruiting the fourth member of their team, -- saving the spot for the right person... -- -- (Source: AniDB) -- ONA - Dec 3, 2016 -- 2,318 6.50
Moyashimon -- -- Shirogumi, Telecom Animation Film -- 11 eps -- Manga -- Comedy School Seinen Supernatural -- Moyashimon Moyashimon -- One could say that freshman college student Tadayasu Sawaki has a wide range of vision. He has a peculiar ability that allows him to see microorganisms with the naked eye. Sawaki can see all sorts of microbes, from the fungi that cause athlete's foot to the yeast used to make alcohol, with him perceiving his little friends as cute chibi creatures. Attending an agricultural university, his talent piques the interest of numerous professors, including Professor Itsuki, who specializes in fermentation. -- -- Sawaki starts school indifferent toward his ability, choosing an agricultural school in Tokyo. However, with the help of the eccentric community around him, he slowly learns to appreciate these visible microbes and his talent. The whimsical cast of professors and classmates attending the university almost makes Sawaki seem normal despite his ability. -- -- TV - Oct 12, 2007 -- 64,421 7.58
Nurarihyon no Mago -- -- Studio Deen -- 24 eps -- Manga -- Action Demons Shounen Supernatural -- Nurarihyon no Mago Nurarihyon no Mago -- Rikuo Nura, a part-youkai and part-human boy, grew up as the young master of the Nura Clan. Comprising youkai of all shapes and sizes, Rikuo treated the clan like family, however, he learned that he was the only one among his classmates who saw them in this light. To most, they were terrifying creatures of folklore who ate children and relished in bloodshed. Taking this to heart, he swore to live his life as a normal human. -- -- Normalcy, however, is hard to come by for young Rikuo. Complicating his goal are his youkai attendant, who under the name Tsurara Oikawa, goes to school alongside him; the young onmyouji Yura Keikain; and his close friend Kiyotsugu, who idolizes youkai and hopes to prove their existence. To make matters worse, rival youkai and other entities threaten to harm those Rikuo holds dear. -- -- If he wants to protect what's important to him, Rikuo must acknowledge his ancestry—that he is the grandson of the legendary Nurarihyon—and transform at night into a youkai, becoming worthy of being the next leader of the Nura Clan. -- -- 227,805 7.64
Nurarihyon no Mago -- -- Studio Deen -- 24 eps -- Manga -- Action Demons Shounen Supernatural -- Nurarihyon no Mago Nurarihyon no Mago -- Rikuo Nura, a part-youkai and part-human boy, grew up as the young master of the Nura Clan. Comprising youkai of all shapes and sizes, Rikuo treated the clan like family, however, he learned that he was the only one among his classmates who saw them in this light. To most, they were terrifying creatures of folklore who ate children and relished in bloodshed. Taking this to heart, he swore to live his life as a normal human. -- -- Normalcy, however, is hard to come by for young Rikuo. Complicating his goal are his youkai attendant, who under the name Tsurara Oikawa, goes to school alongside him; the young onmyouji Yura Keikain; and his close friend Kiyotsugu, who idolizes youkai and hopes to prove their existence. To make matters worse, rival youkai and other entities threaten to harm those Rikuo holds dear. -- -- If he wants to protect what's important to him, Rikuo must acknowledge his ancestry—that he is the grandson of the legendary Nurarihyon—and transform at night into a youkai, becoming worthy of being the next leader of the Nura Clan. -- -- -- Licensor: -- VIZ Media -- 227,805 7.64
Okusama ga Seitokaichou!+! -- -- Seven -- 12 eps -- Manga -- Comedy Romance Ecchi School Shounen -- Okusama ga Seitokaichou!+! Okusama ga Seitokaichou!+! -- The story begins with Izumi Hayato running to be student council president. But when a beautiful girl swings in promising the liberalization of love while flinging condoms into the audience, he ends up losing to her and becoming the vice president. At the student council meeting, the newly-elected president invites herself over to Izumi's house, where she promptly announces she is to become Izumi's wife thanks to an agreement—facilitated by alcohol—made between their parents when they were only 3. -- -- (Source: MAL Scanlations) -- 127,006 6.63
One Piece: Heart of Gold -- -- Toei Animation -- 1 ep -- Manga -- Action Adventure Comedy Drama Fantasy Shounen -- One Piece: Heart of Gold One Piece: Heart of Gold -- A girl named Olga is pursued by both the World Government and a man named Mad Treasure, as she is the only one who knows the location of the Pure Gold, a substance that can buy the entire world. Olga ends up sailing with the Straw Hat Pirates, and they journey to find the Pure Gold on the lost island of Alchemi, which is located inside the stomach of a large angler fish named Bonbori. -- -- (Source: IMDb) -- -- Licensor: -- Funimation -- Special - Jul 16, 2016 -- 50,935 7.52
Osake wa Fuufu ni Natte kara -- -- Creators in Pack -- 13 eps -- Web manga -- Slice of Life Comedy Romance -- Osake wa Fuufu ni Natte kara Osake wa Fuufu ni Natte kara -- Chisato Mizusawa is a calm and collected assistant office manager who apparently dislikes drinking alcohol. But she actually likes it and has a secret side to her that emerges only when drunk: her cute persona, which she only reveals to her husband, the bartender Sora. Each day when Chisato comes home, Sora takes care of his beloved wife, providing her with a good meal and a fresh drink. These drinks include Plum Splet, Irish Coffee, Orange Breeze, and many more tasty concoctions that she eagerly gulps down. But as much as she likes alcohol, she loves her kindhearted husband more. Together, they share a life that is filled with happiness—and the more-than-occasional cocktail. -- -- 145,849 6.94
Pachislo Kizoku Gin -- -- Actas -- 23 eps -- - -- Action Game -- Pachislo Kizoku Gin Pachislo Kizoku Gin -- Ginya Otonashi is a college dropout who works part-time for a pachislot publishing company while aspiring to become a novelist. One day, Ginya comes across a secret organization and gets pulled into a competition to become #1 in "Pachi Battle," which is all a part of the Slotseum, a pachislot competition. -- -- (Source: ANN) -- TV - Apr 11, 2001 -- 644 N/A -- -- Ys IV: The Dawn of Ys -- -- - -- 1 ep -- Game -- Action Adventure Fantasy Game -- Ys IV: The Dawn of Ys Ys IV: The Dawn of Ys -- This was an animated promotional video that Falcom commissioned for Ys IV: The Dawn of Ys game for PC Engine, to shop around to various production houses. This was done in hopes of getting it made into a full-scale animated series/movie/etc., but it never panned out. -- -- (Source: You Tube) -- Special - ??? ??, 1993 -- 630 5.78
Plunderer -- -- GEEK TOYS -- 24 eps -- Manga -- Action Ecchi Fantasy Shounen -- Plunderer Plunderer -- Alcia is a world governed by "Count": numbers engraved on a person's body, representing any number related to their life. These Counts determine a person's social status and power in Alcia. If a Count reaches zero, the person is sent to the Abyss, a place rumored to be worse than death. -- -- Hina, a traveler whose Count is based on the distance she traveled, witnessed her mother get dragged down into the Abyss. Determined to fulfill her mother's last wishes, she sets off on a journey in search of the legendary Aces—heroes of the war that happened three hundred years ago, bearing a white star next to their Count. -- -- While wandering around, Hina encounters Licht Bach, a mysterious masked man with negative Count, and Nana, the owner of a tavern. In the midst of having a good time, Hina is tricked into a battle with a military soldier. However, despite his negative count, Licht rescues Hina and reveals that he has another count, one with a white star, one of a legendary Ace. -- -- Plunderer follows the journey of Hina and other inhabitants of Alcia as they discover the truth about their world, the Abyss, and the legendary Aces. -- -- 240,541 6.51
Plunderer -- -- GEEK TOYS -- 24 eps -- Manga -- Action Ecchi Fantasy Shounen -- Plunderer Plunderer -- Alcia is a world governed by "Count": numbers engraved on a person's body, representing any number related to their life. These Counts determine a person's social status and power in Alcia. If a Count reaches zero, the person is sent to the Abyss, a place rumored to be worse than death. -- -- Hina, a traveler whose Count is based on the distance she traveled, witnessed her mother get dragged down into the Abyss. Determined to fulfill her mother's last wishes, she sets off on a journey in search of the legendary Aces—heroes of the war that happened three hundred years ago, bearing a white star next to their Count. -- -- While wandering around, Hina encounters Licht Bach, a mysterious masked man with negative Count, and Nana, the owner of a tavern. In the midst of having a good time, Hina is tricked into a battle with a military soldier. However, despite his negative count, Licht rescues Hina and reveals that he has another count, one with a white star, one of a legendary Ace. -- -- Plunderer follows the journey of Hina and other inhabitants of Alcia as they discover the truth about their world, the Abyss, and the legendary Aces. -- -- -- Licensor: -- Funimation -- 240,541 6.51
Rayearth -- -- TMS Entertainment -- 3 eps -- Manga -- Action Adventure Fantasy -- Rayearth Rayearth -- The Earth lies darkened and deserted. Despite the best efforts of the film's heroine, Hikaru, the evil-filled castle of Cephiro has taken over the world and stands in the center of a lifeless Tokyo. Before the ice-witch Alcyone can take her revenge on Hikaru, she is rescued by Lantis, a young man who seals her into a magical maze where she is challenged to prove her powers while her friends are hunted down by Cephiro's warlocks. -- -- Fleeing through the silent city, Umi and Fuu must seek out the sleeping Mashin; godlike creatures that will fuse with them to form giant warriors of awesome destructive power. But the Magic Knights are afraid, untrained and alone... will even the Mashin be enough to save them from the evil acts of Cephiro? -- -- (Source: AniDB) -- -- Licensor: -- Manga Entertainment -- OVA - Jul 25, 1997 -- 13,406 6.89
Scan2Go -- -- SynergySP -- 52 eps -- Original -- Game Cars Space Kids -- Scan2Go Scan2Go -- Sometime in the near future, in an age in which we have established contact and communications with planets outside our galaxy, Scan2Go has become a huge phenomenon throughout all of outer space. Giant races are held at every locality, with each racer gunning for the title of the universe's number one racer! -- -- The main character in the series, Kazuya, possesses the power of the eagle, performed well with his blazing, innate power commanding his falconine beast spirit. He competes in a tournament, the "Pro-Racer Exhibition Race.", but was no match for the other teams that had won their way through the competitive Space Preliminaries. -- -- Realizing the difficult obstacles that lie before them, Kazuya and his friends leave the small Earth behind and set off on a universe-wide quest to hone their skills as warriors! -- -- Licensor: -- Cookie Jar Entertainment -- TV - Aug 9, 2010 -- 2,232 6.10
Seikai no Monshou -- -- Sunrise -- 13 eps -- Light novel -- Action Military Sci-Fi Space Romance -- Seikai no Monshou Seikai no Monshou -- In the distant future, humanity is under attack by the Abh Empire, a race of advanced humanoid beings possessing vastly superior technology. As countless worlds fall to the Abh, mankind establishes the Four Nations Alliance—a resistance faction made up of the United Mankind, the Republic of Greater Alcont, the Federation of Hania, and the People's Sovereign of Union Planets. -- -- Seikai no Monshou tells the story of Jinto Linn. When he was young, his father—the president of Martine—sold their world in exchange for a high position in the empire. Now a young count, Jinto must learn the ways of Abh nobility and live among those who subjugated his people. Helping him is Lafiel Abriel, an austere Abh princess whom Jinto quickly befriends. While traveling to Jinto's new school in the Abh homeland, their ship is caught in a violent space battle between the fleets of the Alliance and the Abh. Jinto and Abriel are thrust into the conflict, unaware that this skirmish marks the beginning of a full-scale war between the Abh Empire and mankind. -- -- -- Licensor: -- Bandai Entertainment, Funimation -- TV - Jan 3, 1999 -- 43,547 7.69
Senki Zesshou Symphogear AXZ -- -- Satelight -- 13 eps -- Original -- Action Music Sci-Fi -- Senki Zesshou Symphogear AXZ Senki Zesshou Symphogear AXZ -- Hibiki Tachibana has defeated many powerful enemies, saved countless innocent lives, and escaped from numerous desperate situations, but she is currently finding herself unable to escape from her most desperate situation yet—summer homework! Although her high school life is relatively unremarkable, her career as a member of the military organization S.O.N.G. is anything but. Using powerful, ancient armor known as Symphogear, Hibiki and her teammates work with the United Nations to deal with international disputes and disasters. -- -- During a mission briefing at headquarters, Hibiki is made aware of a mysterious organization known as the Bavarian Illuminati, who has been responsible for several major disasters in the past and currently operate in the war-torn country Val Verde. Together, Hibiki and her team infiltrate one of the Bavarian Illuminati's manufacturing plants and free hundreds of slaves. Exposed, alchemists Saint-Germain, Cagliostro, and Prelati reveal themselves as the organization's top brass, and—using alchemical powers—declare a global revolution while sacrificing thousands of lives. Faced with yet another threat to the world's survival, Hibiki and her allies must confront the Bavarian Illuminati in their most difficult and destructive battle yet. -- -- 28,551 7.59
Senki Zesshou Symphogear GX -- -- Satelight -- 13 eps -- Original -- Action Music Sci-Fi -- Senki Zesshou Symphogear GX Senki Zesshou Symphogear GX -- Following the events of Senki Zesshou Symphogear G, Hibiki Tachibana, Tsubasa Kazanari, and Chris Yukine continue to operate under the command of Genjuurou Kazanari. Meanwhile, Maria Cadenzavna Eve, Kirika Akatsuki, and Shirabe Tsukuyomi are taken into protective custody. With peace restored, everyone returns to their daily lives; however, the appearance of the alchemist Carol Malus Dienheim and her subordinates—the "Autoscorers"—threatens to draw everyone back into a conflict. -- -- Armed with a strange and magical power, Carol wishes to initiate the apocalypse and bring destruction to the world... and she is willing to sacrifice everything to do so. Against this mysterious new foe, the six Symphogear wielders must rise to the challenge in order to protect what they hold dear. However, will Carol and her Autoscorers prove to be too much to handle in this fight to protect the fate of the world? -- -- 38,803 7.42
Shingeki no Kyojin: The Final Season -- -- MAPPA -- 16 eps -- Manga -- Action Military Mystery Super Power Drama Fantasy Shounen -- Shingeki no Kyojin: The Final Season Shingeki no Kyojin: The Final Season -- Gabi Braun and Falco Grice have been training their entire lives to inherit one of the seven titans under Marley's control and aid their nation in eradicating the Eldians on Paradis. However, just as all seems well for the two cadets, their peace is suddenly shaken by the arrival of Eren Yeager and the remaining members of the Survey Corps. -- -- Having finally reached the Yeager family basement and learned about the dark history surrounding the titans, the Survey Corps has at long last found the answer they so desperately fought to uncover. With the truth now in their hands, the group set out for the world beyond the walls. -- -- In Shingeki no Kyojin: The Final Season, two utterly different worlds collide as each party pursues its own agenda in the long-awaited conclusion to Paradis' fight for freedom. -- -- -- Licensor: -- Funimation -- 1,003,199 9.05
So Ra No Wo To Specials -- -- A-1 Pictures -- 2 eps -- Original -- Military Music Sci-Fi Slice of Life -- So Ra No Wo To Specials So Ra No Wo To Specials -- Two extra episodes included in the Blu-ray and DVD volumes 4 and 7 of "Sora no Woto". -- -- The first, episode 7.5, takes place during the series. Felicia proposes a mock battle between the maidens after Kanata sees Rio opening the door to the distillery. If Kanata can win, they'll tell her the truth about the secret room. However, things get out of hand when alcohol gets involved! -- -- The second, episode 13, takes place after the series ends. One of the local children asks Kanata what her dream is. Unable to answer, Kanata talks to the other characters about their dreams and goals. -- Special - Jun 23, 2010 -- 24,074 7.54
Star Fox Zero: The Battle Begins -- -- Wit Studio -- 1 ep -- Game -- Action Sci-Fi Space -- Star Fox Zero: The Battle Begins Star Fox Zero: The Battle Begins -- Andross, an ape exiled from the Lylat Planetary System by General Pepper seeks revenge by attacking the planet Corneria and its innocence, kidnapping Pepper in the process. Meanwhile, it's another usual day for Team Star Fox, a gang of space mercenaries: Lazing around, getting angry at video games, and being lectured by their mentors. But all of that changes once they receive a distress call from a familiar face. -- -- Meet Fox McCloud, son of the deceased James McCloud, as he and his top-notch crew—Slippy Toad, Falco Lombardi and Peppy Hare—fight back against Andross's robotic army in style, and attempt to save Corneria from the skies. -- ONA - Apr 20, 2016 -- 3,467 6.20
Ta ga Tame no Alchemist -- -- Satelight -- 1 ep -- Game -- Action Adventure Magic Fantasy -- Ta ga Tame no Alchemist Ta ga Tame no Alchemist -- The game is set in the continent of Babel, where the Tower of Babel looms large over seven nations. After the invention of alchemy led to its use as a tool of war that brought humanity to the brink of extinction, the seven nations struck an uneasy peace that led to a prohibition on alchemy for hundreds of years since. In the Continental Year 911, the nation of Lustrice broke the pact by assembling an army bolstered by alchemy, with ambitions of conquest over the continent. Led by Envylia, the six nations allied and struck down the rogue nation, casting alchemy once again to darkness. But 20 years after the war, alchemy once again begins to cause chaos in the land. -- -- (Source: ANN) -- Movie - Jun 14, 2019 -- 8,105 6.45
Tokyo ESP -- -- Xebec -- 12 eps -- Manga -- Action Sci-Fi Comedy Super Power Supernatural Shounen -- Tokyo ESP Tokyo ESP -- Rinka Urushiba works part time as a waitress to help out her unemployed father. By all accounts, her life in Tokyo is a relatively normal one—but her sense of normalcy begins to fade when she inexplicably sees a flying penguin one day. Chasing it all the way to the top of a building, she encounters more surprises, including flying goldfish and another person—a classmate named Kyoutarou Azuma—who can also see these strange things. After Rinka passes out when a goldfish phases through her, she wakes up an esper with the ability to phase her body through solid matter. -- -- However, her newfound ability is not the only strange thing about her: when she uses her powers, her hair turns white. Deciding reluctantly to use this new gift to help the city, she becomes Tokyo's new hero, dubbed the "White Girl." Along with Kyoutarou, who gained the power of teleportation, Rinka begins righting the wrongs in the city while fighting other espers who have much less noble intentions. -- -- -- Licensor: -- Funimation -- TV - Jul 12, 2014 -- 151,358 6.57
Tokyo ESP -- -- Xebec -- 12 eps -- Manga -- Action Sci-Fi Comedy Super Power Supernatural Shounen -- Tokyo ESP Tokyo ESP -- Rinka Urushiba works part time as a waitress to help out her unemployed father. By all accounts, her life in Tokyo is a relatively normal one—but her sense of normalcy begins to fade when she inexplicably sees a flying penguin one day. Chasing it all the way to the top of a building, she encounters more surprises, including flying goldfish and another person—a classmate named Kyoutarou Azuma—who can also see these strange things. After Rinka passes out when a goldfish phases through her, she wakes up an esper with the ability to phase her body through solid matter. -- -- However, her newfound ability is not the only strange thing about her: when she uses her powers, her hair turns white. Deciding reluctantly to use this new gift to help the city, she becomes Tokyo's new hero, dubbed the "White Girl." Along with Kyoutarou, who gained the power of teleportation, Rinka begins righting the wrongs in the city while fighting other espers who have much less noble intentions. -- -- TV - Jul 12, 2014 -- 151,358 6.57
Trinity Seven Movie 1: Eternity Library to Alchemic Girl -- -- Seven Arcs Pictures -- 1 ep -- Manga -- Action Comedy Ecchi Fantasy Harem Magic Romance School Shounen -- Trinity Seven Movie 1: Eternity Library to Alchemic Girl Trinity Seven Movie 1: Eternity Library to Alchemic Girl -- The film's story begins when Arata inadvertently touches "Hermes Apocrypha," Lilith's Grimoire. Suddenly, he is enveloped by a bright white light, and a girl appears before him. She calls herself Lilim, and treats both Arata and Lilith as her parents. At the same time she appears, something changes in the world. The forbidden Eternal Library awakens. In the Library is sealed the ultimate culmination of Alchemy, the White Demon Lord. The White Demon Lord plots to eliminate Arata and the Trinity Seven to usurp the position of Demon Lord. Bristling with untold power, the White Demon Lord attacks Arata, and triggers a desperate crisis where Arata and the Trinity Seven must save the world in this last battle. -- -- (Source: ANN) -- Movie - Feb 25, 2017 -- 129,344 7.26
Uchuu Senkan Yamato: Kanketsu-hen -- -- Toei Animation -- 1 ep -- Original -- Action Military Sci-Fi Adventure Space Drama -- Uchuu Senkan Yamato: Kanketsu-hen Uchuu Senkan Yamato: Kanketsu-hen -- The year is 2203, not long after the Bolar Federation was defeated by Desslok's Galman-Gamilon Empire. A subspace dimensional dislocation has caused a distant Red Galaxy to be relocated in a collision course with the Milky Way. Stars and planets collide, making a wreck of the Galman-Gamilon homeworld. The Star Force is dispatched to investigate. They reach Galmania to find Desslok's palace in ruins. -- -- As they pay their respects, tossing white roses down to the surface of the planet, a huge red planet crashes into Galmania, forcing to StarForce to escape with an immediate and uncalculated warp. -- -- (Source: AniDB) -- Movie - Mar 19, 1983 -- 3,236 6.90
Ulysses: Jehanne Darc to Renkin no Kishi -- -- AXsiZ -- 12 eps -- Light novel -- Action Fantasy -- Ulysses: Jehanne Darc to Renkin no Kishi Ulysses: Jehanne Darc to Renkin no Kishi -- The story is set in the 15th century, during the Hundred Years' War between France and England over the succession to the French throne. Montmorency, the son of a noble, immerses himself in the studies of magic and alchemy at a royal knight training school. However, following France's crushing defeat at Agincourt, the school is dissolved. Having lost everything and now a wanted man, Montmorency, who had just become an alchemist, encounters a mysterious village girl named Jehanne. -- -- (Source: MAL News) -- -- Licensor: -- Funimation -- 76,100 5.34
Yoru wa Mijikashi Arukeyo Otome -- -- Science SARU -- 1 ep -- Novel -- Comedy Romance -- Yoru wa Mijikashi Arukeyo Otome Yoru wa Mijikashi Arukeyo Otome -- On a mysterious night that seems to last for a year, an ordinary college student continues to chase one of his underclassmen, a girl with black hair—the girl of his dreams. Up until now, he has been relying on a simple plan, which is to calculatingly bump into her every day while making it seem like a meaningful coincidence. However, his efforts remain futile as their relationship is not progressing at all. -- -- Meanwhile, the black-haired girl believes that everything is connected by fate and endeavors to experience as many new things as possible, leaving it all for destiny to decide. While strolling along the lively streets of Kyoto, she discovers that the very beginning of her fateful journey—a book she had as a child—is currently being sold in a second-hand bookstore. Upon knowing this, the college student eyes another opportunity to run into her "by chance": this time, he hopes to get the book before she does and finally grasp the thread of fate that could connect their hearts. -- -- Movie - Apr 7, 2017 -- 84,515 8.23
https://wiki.archlinux.org/index.php/ArchWiki_talk:Requests#dmesg_&_journalctl_prompt
https://wiki.archlinux.org/index.php/Journalctl
https://wiki.archlinux.org/index.php/List_of_applications#Calculator
https://wiki.archlinux.org/index.php/Securely_wipe_disk#Calculate_blocks_to_wipe_manually
https://commons.wikimedia.org/wiki/Alc
https://commons.wikimedia.org/wiki/Alcedinidae
https://commons.wikimedia.org/wiki/Alcedo
https://commons.wikimedia.org/wiki/Alchemy
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Calcyphosin
Calendrical calculation
alcaalan, Nallhan
alca, Gnen
California Department of Alcohol and Drug Programs
California Department of Alcoholic Beverage Control
Calixto Malcon
Calle de Alcal
Callias of Chalcis
Callionima falcifera
Caloptilia alchimiella
Caloptilia chalcoptera
Caloptilia falconipennella
Camaiore Calcio A.S.D.
Camelia Macoviciuc-Mihalcea
Camilo Ruspoli, 4th Duke of Alcudia and Sueca
Caminalcules
Campandr-Valcongrain
Campionato Sammarinese di Calcio
Caadn Calcreo Formation
Canal through Walcheren
Cannabis Is Safer Than Alcohol
Cape Falcon
Captain America and the Falcon
Captain Falcon
Captain Falcon (film)
Carbasalate calcium
Carcharodus alceae
Carl Falck
Carl Fredrik Liljevalch Sr.
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Carlos Alberto Prez Alcaraz
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Carlos Balczar
Carlos Balcells
Carlos Falc, 5th Marquess of Grin
Carlos Malcolm (composer)
Carlos Ruspoli, 3rd Duke of Alcudia and Sueca
Carlos Ruspoli, 5th Duke of Alcudia and Sueca
Carlos Salces
Carlos Salcido
Carlos Valcrcel
Caroline Walch
Carrarese Calcio
CASA C-201 Alcotn
CASA C-202 Halcn
Casa de los Balcones
Casino (Alcazar album)
Casio calculator character sets
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Casio V.P.A.M. calculators
Cassia falcata
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Castle of Zorita de los Canes-Alcazaba de Zorita
atalca
atalca Peninsula
atalcaspor
atalca, Tarsus
Category:Japanese alcoholic drinks
Catephia alchymista
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Cathy Malchiodi
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Cavalcante de' Cavalcanti
Cavalcanti, Rio de Janeiro
CB Alcdia
CD Alcal
CD Alcoyano
Cealc
Ceallach ua Malcorgus
Ceatalchioi
Cebu Casino Ethyl Alcohol
Cela, Alcobaa
Celio Calcagnini
Centaurea calcitrapa
Center of Alcohol Studies
CentralCocoanut Historic District
Central Guadalcanal constituency
Centre Europen de Calcul Atomique et Molculaire
Centro Deportivo Wanda Alcal de Henares
Cephalanthera falcata
Cerebroretinal microangiopathy with calcifications and cysts
Ceres (1794 Calcutta ship)
Cerlalc
Cervalces latifrons
Cervalces scotti
CervicalCheck cancer scandal
Csar Falcn
Cetostearyl alcohol
Cetyl alcohol
C. falcata
CFB Valcartier
CF Gimnstico Alczar
CFS Falconbridge
Chaetodon falcula
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Chalcatongo de Hidalgo
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Chalchalero viscacha rat
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Chalchihuites Municipality
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Chalchiuhtotolin
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Chalcides armitagei
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Chalcides chalcides
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Chalcidian helmet
Chalcidica minea
Chalcidica pallescens
Chalcidichthys
Chalcidoptera
Chalcidoptera alimenalis
Chalcidoptera appensalis
Chalcidoptera emissalis
Chalcid wasp
Chalciope alcyona
Chalciope erecta
Chalciope mygdon
Chalciope pusilla
Chalciporus
Chalciporus piperatus
Chalcis
Chalcis Decree
Chalcis Province
Chalcis (wasp)
Chalco
Chalco (altpetl)
Chalcocite
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Chalco de Daz Covarrubias
Chalcodermus aeneus
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Chalcoela iphitalis
Chalcoela pegasalis
Chalcogen
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Chalcography
Chalco Hills Recreation Area
Chalcolemia
Chalcolepidius porcatus
Chalcolestes parvidens
Chalcolestes viridis
Chalcolithic
Chalcolithic Europe
Chalcolyne
Chalcomima
Chalconatronite
Chalcone
Chalcone 4'-O-glucosyltransferase
Chalco, Nebraska
Chalcone isomerase
Chalcone (skipper)
Chalcone synthase
Chalconoid
Chalcophora japonica
Chalcophora liberta
Chalcophora virginiensis
Chalcoplacis
Chalcopyrite
Chalcorana chalconota
Chalcorana eschatia
Chalcorana labialis
Chalcorana macrops
Chalcorana megalonesa
Chalcorana mocquardi
Chalcorana parvaccola
Chalcorana raniceps
Chalcorana rufipes
Chalcorana scutigera
Chalcosia
Chalcosia venosa
Chalcosoma caucasus
Chalcostephia
Chalcuchimac
Chalcus
Chalma, Malinalco
Chamaesphecia chalciformis
Champion Freedom Falcon
Chapel of Sant'Anna, Alcamo
Chapel of Santissimo Salvatore, Alcamo
Characteristic equation (calculus)
Charles Alcock
Charles A. Talcott
Charles Athanase Walckenaer
Charles C. Walcutt
Charles Doolittle Walcott
Charles Maerschalck
Charles Malcolm
Charles M. Falco
Charles R. Alcock
Charles W. Alcock
Charles Walcott
Charlie Falconer, Baron Falconer of Thoroton
Chteau de Talcy
Chemmy Alcott
Chenard-Walcker
Chennai CentralCoimbatore Shatabdi Express
Chicago Falcons
Chiesa del Ges, Alcamo
Chilo orichalcociliella
Chinese alchemical elixir poisoning
Chinese alchemy
Chiromachla chalcosidia
Chlorocalcite
Cholecalciferol
Chondrocalcin
Choreutis chalcotoxa
Christian Ludwig von Kalckstein
Christian views on alcohol
Christopher Malcolm
Christoph Wilhelm von Kalckstein
Chrome chalcedony
Chrysendeton chalcitis
Chrysocentris chalcotypa
Chrysodeixis chalcites
Church of Analco, Puebla
Church of Inmaculada Concepcin (Navalcarnero)
Church of la Santsima Trinidad (Alcaraz)
Church of La Victoria, Alcal de los Gazules
Church of San Jorge (Alcal de los Gazules)
Church of Santa Mara la Blanca (Alcorcn)
Chwalcice, d Voivodeship
Chwalcice, Lubusz Voivodeship
Chwalcin
Chwalcin, Greater Poland Voivodeship
Chwalcin, Lower Silesian Voivodeship
Chwalcin, Warmian-Masurian Voivodeship
Cigarettes & Alcohol
Cigarettes and Alcohol and Rollerblading
Cinacalcet
Cinnamyl alcohol
Cinnamyl-alcohol dehydrogenase
Circulo Industrial de Alcoy
Citt di Montesilvano Calcio a 5
Ciudad Nezahualcyotl
Civitanovese Calcio
Clan Malcolm
Clare of Montefalco
Clarice Falco
Clarissimo Falconieri Mellini
Clsica Internacional de Alcobendas
Claudio Falco
Clavarctus falculus
Clavus falcicosta
Cleodemus Malchus
Cloma Falcon
Cleopatra Alcyone
Cleopatra the Alchemist
Clepsis balcanica
Cliff Valcin
Clinical Institute Withdrawal Assessment for Alcohol
Clver Alcal Cordones
Clyde Walcott
C. Malcolm Watkins
CN Alcorcn
Coacalco de Berriozbal
Coalclaims
Coalcliff, New South Wales
Coalcomn de Vzquez Pallares
Coalition for the Prevention of Alcohol Problems
Coatzacoalcos
Coatzacoalcos Municipality
Coatzacoalcos nightclub fire
CoCalc
Coilostylis falcata
Coleophora alcyonipennella
Coleophora chalcogrammella
Coleophora falcigerella
Colias caucasica balcanica
Colin Falconer
Colin Falconer (writer)
Colin Lindsay, 3rd Earl of Balcarres
Collaborative Study on the Genetics of Alcoholism
Collared falconet
Collared forest falcon
Colleferro Calcio 1937
Collin Walcott
Colobodactylus dalcyanus
Cologne Falcons
ColossalCon
Comalcalco
Comalcalco (archaeological site)
Comalcalco Municipality
Comarca de Alcal
Comet IRASArakiAlcock
Commatica falcatella
Comparettia falcata
Comparison of HP graphing calculators
Comparison of software calculators
Comparison of Texas Instruments graphing calculators
Coniferyl alcohol
Coniferyl-alcohol dehydrogenase
Coniferyl-alcohol glucosyltransferase
Conjunto Urbano Nonoalco Tlatelolco
Contrle Optimisation et Calcul des Variations
Controversies surrounding Robert Falcon Scott
Convent of So Pedro de Alcntara
Convent of So Pedro de Alcntara (So Roque do Pico)
Convent of the Calced Augustinians, Toledo
Cooling load temperature difference calculation method
Co-op Funeralcare
Copa Paulino Alcantara
Coral calcium
Corchorus walcottii
Cornlie Falcon
Coronary CT calcium scan
Corral de comedias de Alcal de Henares
Coscojahuarina (Calca)
Cosenza Calcio
Cosenza Calcio 1914
Cosmopterix callichalca
Cosmopterix chalcelata
Cosmopterix chlorochalca
Cosmopterix orichalcea
Council of Chalcedon
Count of Alcoutim
CP Alcorcn
C.P.D. Gwalchmai
Crassula falcata
Crispus of Chalcedon
Cristbal Talcapilln
Cristvo Falco
Crotyl alcohol
Cruziohyla calcarifer
Cry of Alcorta
Cryptic forest falcon
Ctenoplusia calceolaris
Cultural depictions of Alcibiades
Cupido alcetas
Curtiss Falcon
Cuyamecalco Mixtec
Cuyamecalco Villa de Zaragoza
Cyclic alcohol dehydrogenase (quinone)
Cycnogeton alcockiae
Cydia falsifalcellum
Cygnus falconeri
Cymothoe alcimeda
Cypripedium calceolus
Cyrtanthus falcatus
Cyrtomium falcatum
Dalca, Kozan
Dalca, Yksekova
Dahira falcata
Dailenys Alcntara
Dalcahue
Dalcassians
Dalcera canescens
Dalceridae
Dalcerides
Dalcerides alba
Dalcerides chirma
Dalcerides dulciola
Dalcerides flavetta
Dalcerides ingenita
Dalcerides mesoa
Dalcerides nana
Dalcerides radians
Dalcerides rebella
Dalcerides sofia
Dalcerina
Dalcetrapib
Dalcha
Dalcross, Highland
Dalcroze eurhythmics
Dalcinko
Dalcino
Damin Alczar
Danford Balch
Daniel Alcano
Daniel Alcntar
Daniel Alcides Carrin
Daniel Alcides Carrin National University
Daniel Alcides Carrin Province
Daniel and Miguel Falcon Grsdal
Daniel Balch
Daniel Falconer
Dante Falconeri
Daphnis et Alcimadure
Darebin Falcons
Dariusz Michalczewski
Dariusz Walciak
DARPA Falcon Project
Dassault Falcon
Dassault Falcon 10
Dassault Falcon 20
Dassault Falcon 2000
Dassault Falcon 50
Dassault Falcon 6X
Dassault Falcon 7X
Dassault Falcon 900
Davi Alcolumbre
David Alcaide
David Alcntar
David Alcibiade
David Balcombe
David Calcutt
David Dastmalchian
David Falconer
David Malcolm
David Malcolm Lewis
David Malcolm Orr
David P. Valcourt
David Valcin
David Zalcberg
Days and Nights in Calcutta
Dayton Falcons
Decalcomania
DeCavalcante crime family
DeepFlight Super Falcon
Defalcation
De Falco
Delaware Division of Alcohol and Tobacco Enforcement
Delhi alcohol poisonings
Delia Falconer
Denatured alcohol
Dendrobium bifalce
Dendrobium falconeri
Dendrobium falcorostrum
Denislav Kalchev
Dennis Walcott
Department of Law, University of Calcutta
Department of Treasury, Bureau of Alcohol, Tobacco & Firearms v. Galioto
Deportivo Iztacalco
Derek Walcott
Desulfovibrio alcoholivorans
Detroit Falcons
Detroit Falcons (CoHL)
Devices using Qualcomm Snapdragon processors
Diacetone alcohol
Dialcom
Dicalcium citrate
Dicalcium phosphate
Dick Michalczyk
Dick Walcott
Dictionary of Occult, Hermetic and Alchemical Sigils
Didacus of Alcal
Didalco Bolvar
Didymus Chalcenterus
Diego Alcazar
Diego Cavalcanti
Diego del Alczar, 10th Marquis of la Romana
Diego Fernndez de Crdoba, 1st Marquess of Guadalczar
Diego Salcedo
Diego Salcedo (bishop)
Differential calculus
Digestion (alchemy)
Digitalcourage
Dihydrochalcone
Dihydroxycholecalciferol
Dimorphopalpa xestochalca
Dinaric calcareous block fir forest
Diocese of Calcutta
Diocese of Calcutta (Church of North India)
Diocese of Guadalcanal
Diomede Falconio
Dionisio Alcal Galiano
Dipaenae salcedo
Diplodactylus calcicolus
Direct method in the calculus of variations
Discalced Augustinians
Discalced Carmelite Convent of San Jos and Santa Teresa (Puebla)
Discalced Carmelites
Discalced Mercedarians
Discrete calculus
Discrete exterior calculus
Disease theory of alcoholism
Disorders of calcium metabolism
Dium (Chalcidice)
DJ Falcon
Doctor Alchemy
Dodecacalcium hepta-aluminate
Domain relational calculus
Domingo Salcedo
Dominique Dalcan
Dom Pedro de Alcntara
Donald G. Malcolm
Donde Alcance el Sol
Don Pedro Falcn Perales
Dorcadion balchashense
Dorsal calcaneocuboid ligament
Douglas Falconer
Douglas Scott Falconer
Doxercalciferol
Draft:Malcolm Gordon (fighter)
Drago Mihalcea
DRDC Valcartier
Drepana falcataria
Drepanulatrix unicalcararia
Dr. Malcolm Nicholson Farmhouse
Drug and Alcohol Review
Drugs and Alcohol Today
Drymoea alcera
Dudleya calcicola
Duke of Alcal de los Gazules
Duke of la Alcudia
Duncan Falconer
Duration calculus
Dutch Alcon blue
Dyscalculia
Dystrophic calcinosis cutis
Dzitbalch
Earl of Balcarres
Early phase of printing in Calcutta
East Central Guadalcanal constituency
East Guadalcanal constituency
Ecce Homo, Alcamo
Ecem Alc
Economic calculation problem
Eddie Balchowsky
Eddie Salcedo
Eddy Palchak
Edelio Lpez Falcn
Edie Falco
Edison Building (Falconbridge)
Edith Halcombe
Ed Kowalchuk
Ed Kowalczyk
Edmund Falconer
Eduard Balch
Eduardo Quian Alcocer
Eduard Vogel von Falckenstein
Edward Alcock
Edward Talcott
E. falcata
Effectiveness of Alcoholics Anonymous
Effects of alcohol on memory
Einion ap Gwalchmai
El Alcaravn Airport
El Alczar
El Alczar, Misiones
Elaphria chalcedonia
El Balc del Pirineu
Eldecalcitol
Eleazar Huerta Valcrcel
Electoral Calculus
Electoral district of Balcatta
Elementary calculus
Elementary Calculus: An Infinitesimal Approach
Elena Rodriguez-Falcon
Eleonora's falcon
El Halcn
El Halconazo
Eliezer Palchinsky
Eliseo Falcn
Elizabeth Falconer
Ellen Gottschalch
Ellen Malcolm
El Malcriado
Eltroplectris calcarata
El Viso del Alcor
Emanuele Calchetti
Embalse de Guadalcacn
Emerson Alcntara
mile Jaques-Dalcroze
Emiliano Di Cavalcanti
Emilio Alcal-Galiano, 4th Count of Casa Valencia
Emily Balcetis
Emily Greene Balch
Emotional (Falco album)
Empresa Agroindustrial Pomalca
Enamel hypocalcification
Endre Malcolm Holczy
Endre Palcz
Enrique Alcatena
Enrique Falcon Meja
Enyu Valchev
Epermenia falciformis
Epichalcia
Epsilon calculus
Erba-Odescalchi
Erebia calcaria
Eremalche exilis
Eremalche parryi
Eremalche rotundifolia
Eresus walckenaeri
Ergocalciferol
Erhan Balc
Eric Balcom
Eric Calcagno
Eric Malcolm Fraser
Eric Malcolm Jones
rika Alcocer Luna
Ernie Calcutt
Ernst Walch
Erythrina falcata
ESAIM: Control, Optimisation and Calculus of Variations
Escape from Alcatraz
Escape from Alcatraz (film)
Escape from Alcatraz (triathlon)
Esquiva Falco
Estacin Talca
Estadio Daniel Alcides Carrin
Estadio Fiscal de Talca
Estado Falcon gecko
Estado Falcn worm snake
Etelcalcetide
Ethical calculus
Ethylene vinyl alcohol
tienne Maurice Falconet
Etta Zuber Falconer
Eualcides
Eucalyptus calcareana
Eucalyptus calcicola
Eucalyptus falcata
Eucalyptus falciformis
Euchalcia augusta
Euchalcia bellieri
Euchalcia consona
Euchalcia emichi
Euchalcia maria
Euchalcia modestoides
Euchalcia siderifera
Euchalcia variabilis
Eucosmophora eurychalca
Eudonia erebochalca
Eugne Alcan
Eugen von Halcsy
Euler calculus
Eunyul talchum
Euphorion of Chalcis
Euploea alcathoe
Eupsophus calcaratus
Euro calculator
Euroschinus falcatus
Eurycantha calcarata
Euryphura chalcis
Evan Fraser of Balconie
Evarcha falcata
Everclear (alcohol)
Evocalcet
Exalcomm
Exilisia falcata
Experiments in Alchemy
Exterior calculus identities
Eyes of the Calculor
Fbio Lopes Alcntara
Fbrica de Armas Halcn
Fabrcio Lopes Alcntara
Falc
Falca Lines
Falcao
Falco Meninos do Trfico
Falco (singer)
Falcaria
Falcaria bilineata
Falcaria lacertinaria
Falcaria (moth)
Falcaria vulgaris
Falcarindiol
Falcarinol
Falcarius
Falcarragh
Falcataria moluccana
Falcated duck
Falcated wren-babbler
Falcatelodes
Falcatula cymatodes
Falcatula falcatus
Falcatula penumbra
Falcatus
Falcu
Falcu (disambiguation)
Falchion
Falciano del Massico
Falcicula
Falciformispora
Falciform ligament
Falcimala
Falcine sinus
Falcis III v. Civil Registrar-General
Falck
Falck (emergency services company)
Falck Group
Falck-Hillarp method of fluorescence
Falco
Falco, Alabama
Falco: Damn It, We're Still Alive!
Falco De Jong Luneau
Falcogona
Falco Kapuste
Falco KC Szombathely
Falco Lombardi
Falcomonas
Falco (musician)
Falcon
Falcn
Falcon's Eye
Falcon's Fury
Falcon 1
Falcon 3.0
Falcon 4.0
Falcon 4.0: Allied Force
Falcon 9
Falcon 9 B1046
Falcon 9 B1048
Falcon 9 B1056
Falcon 9 Block 5
Falcon 9 first-stage landing tests
Falcon 9 flight 10
Falcon 9 flight 20
Falcon 9 flight 26
Falcon 9 Full Thrust
Falcon 9 prototypes
Falcon 9 v1.0
Falcon 9 v1.1
Falconaire, Texas
Falcon and Snowman
Falconara Airbase
Falconar AMF-S14 Super Maranda
Falconar Avia
Falconar F11 Sporty
Falconar F12A Cruiser
Falconar F9A
Falconar Golden Hawk
Falconar SAL Mustang
Falcon aviadenovirus A
Falcon Black Hawkins Jr.
Falcon Brewery
Falconbridge
Falconbridge Ltd.
Falconbrook
Falconcity of Wonders
Falcon-class destroyer
Falcon (comics)
Falcon Crest
Falcon Cycles
Falcon Dam
Falcon (disambiguation)
Falcone
Falcone Borsellino Airport
Falcon Entertainment
Falconer
Falconer's conjecture
Falconer's formula
Falconer (band)
Falconeria
Falconer, New York
Falcone, Sicily
Falconet
Falconet (cannon)
Falconet (novel)
Falcon Express
Falcon Express Cargo Airlines
Falcon Field
Falcon Field (Arizona)
Falcon Field (Corinth, Texas)
Falcon (G.I. Joe)
Falcon Heavy
Falcon Heavy test flight
Falcon Heights
Falcon Heights, Minnesota
Falcon Heights, Texas
Falconhunter chess
Falconidae
Falcon International Reservoir
Falcon Island
Falcon Lair
Falcon Lake
Falcon Lake (Manitoba)
Falcon Marching Band
Falcon Mesa, Texas
Falcon, Mississippi
Falcon, Missouri
Falcon Motorcycles
Falcn Municipality
Falcn Municipality, Falcn
Falcon, North Carolina
Falcon Northwest
Falcon Park
Falcon Patrol II
Falcon Records
Falcon Records (Texas)
Falcon Rest
Falconridge, Calgary
Falcon Ridge Folk Festival
Falcon Ridge Folk Festival, Hillsdale NY July 21st, 2006
Falconry
Falconry training and technique
Falcons 2000 SC
FalconSAT
FalconSAT-2
Falcon (series)
Falcons (film)
Falcon Song
FalconsPanthers rivalry
FalconsSaints rivalry
Falcon Stadium
Falcon (storage engine)
FalconStor Software
Falcn (TV series)
Falcon (video game)
Falcon Village, Texas
Falcn Zulia
Falco of Benevento
Falco of Maastricht
Falcoon
Falcuna campimus
Falcuna gitte
Falcuna hollandi
Falcuna leonensis
Falcuna libyssa
Falcuna lybia
Falcuna margarita
Falcuna melandeta
Falcuna orientalis
Falcuna synesia
Falecalcitriol
Falcice
Falcice-Parcela
Falcice-Wola
Falcin
Falcin, Kuyavian-Pomeranian Voivodeship
Falcin Nowy
Falcin Stary
Familial hypocalciuric hypercalcemia
Fander Falcon
Fatty alcohol
F.C. Arzignano Valchiampo
FC Chernomorets Balchik
F.C.D. Conegliano Calcio 1907
F.C. Guadalcanal
FC Malcantone Agno
FC Stal Alchevsk
F.C. Verbano Calcio
Federal Alcohol Administration
Federal Service for Alcohol Market Regulation
Federico Aguilar Alcuaz
Federico de Roncali, 1st Count of Alcoy
Felicific calculus
Felipe de Salcedo
Flix Alcan
Flix Conde Falcn
Flix Enrquez Alcal
Ferdinand Balcrek
Fernando Afn de Ribera, duke of Alcal de los Gazules
Fernando Alcntara
Fernando Falco
Fernando Lopes Alcntara
Fetal alcohol spectrum disorder
Figuralchor der Gedchtniskirche Stuttgart
Figuralchor Frankfurt
Finest, the brave Falcon
First Alcibiades
First Battle of atalca
First TikalCalakmul War
Floralcroft Historic District
Florence Balcombe
Fluoroalcohol
Fluorotelomer alcohol
Fontana Falcons
Ford Falcon
Ford Falcon (AU)
Ford Falcon (Australia)
Ford Falcon (BA)
Ford Falcon (BF)
Ford Falcon Cobra
Ford Falcon (EA)
Ford Falcon (EB)
Ford Falcon (ED)
Ford Falcon (EF)
Ford Falcon (EL)
Ford Falcon (FG)
Ford Falcon (FG X)
Ford Falcon GT
Ford Falcon (North America)
Ford Falcon (XA)
Ford Falcon (XB)
Ford Falcon (XC)
Ford Falcon (XD)
Ford Falcon (XE)
Ford Falcon (XF)
Ford Falcon (XG)
Ford Falcon (XH)
Ford Falcon (XK)
Ford Falcon (XL)
Ford Falcon (XM)
Ford Falcon (XP)
Ford Falcon (XR)
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Frege's propositional calculus
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Friedrich Adolf, Count von Kalckreuth
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F.S. Sestrese Calcio 1919
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Fundamental lemma of calculus of variations
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Furfuryl alcohol
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Gabriela Mihalcea
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Gaeta Calcio 1931
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Generalized arterial calcification of infancy
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Girl Running on a Balcony
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Help:Calculation
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High-functioning alcoholic
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Hippocalcin-like protein 1
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Index calculus algorithm
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Indiana Alcohol and Tobacco Commission
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Introducing Eddy and the Falcons
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Isoamyl alcohol
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Isotopes of calcium
Istituto per le Applicazioni del Calcolo Mauro Picone
Italcementi
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John M. Falcone
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Join-calculus
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Jo Jo Zep & The Falcons
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Jones calculus
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Josep Puig i Cadafalch
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Journal of Studies on Alcohol and Drugs
Journey to the Alcarria
Joyce Cavalccante
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Jzef Kowalczyk
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June 1962 Alcatraz escape attempt
Jungle Cavalcade
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Karnataka alcohol poisonings
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Kent Recursive Calculator
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Kirby calculus
Knights of the Lambda Calculus
Korean alcoholic drinks
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Kovalchick Convention and Athletic Complex
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L'Aquila Calcio 1927
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Lambda calculus
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Lamson L-106 Alcor
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Lara-Falcn dry forests
Larisa Mikhalchenko
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Latina Calcio 1932
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Legend of Diego Salcedo
LeibnizNewton calculus controversy
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Letters to Malcolm
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Lewisham LBC v Malcolm
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LibreOffice Calc
Licochalcone A
Lidia Falcn
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Liljevalchs konsthall
Linda Martn Alcoff
Linear function (calculus)
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Ling Liang Chinese Church Trust, Calcutta India
List of Alcatraz escape attempts
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List of alchemical substances
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List of Atlanta Falcons first-round draft picks
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List of awards and nominations received by Edie Falco
List of awards and nominations received by Malcolm in the Middle
List of colleges affiliated to the University of Calcutta
List of compositions by Malcolm Williamson
List of countries by alcohol consumption per capita
List of deaths through alcohol
List of derivatives and integrals in alternative calculi
List of Falcon 9 and Falcon Heavy launches
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List of Falconidae
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List of Fullmetal Alchemist: Brotherhood episodes
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List of governors of Falcn
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List of international goals scored by Radamel Falcao
List of listed buildings in Croy and Dalcross
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List of metalcore bands
List of multivariable calculus topics
List of non-alcoholic mixed drinks
List of Old Falconians
List of Parma Calcio 1913 managers
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List of Parma Calcio 1913 records and statistics
List of Qualcomm Snapdragon processors
List of Salernitana Calcio 1919 players
List of Seth MacFarlane's Cavalcade of Cartoon Comedy episodes
List of University of Calcutta honorary degree recipients
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Little Alcatraz
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LondonCalcutta bus service
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Long-term impact of alcohol on the brain
Lopharcha chalcophanes
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Machinist calculator
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Macrobrachium malcolmsonii
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Majas on a Balcony
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