macrocosm

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
TheChhandyogya12 gives a whole typal scheme of this universal reality and explains how to realise it and what are the results of the experience. The Universal Brahman means the cosmic movement, the cyclic march of things and events taken in its global aspect. The typical movement that symbolises and epitomises the phenomenon, embodies the truth, is that of the sun. The movement consists of five stages which are called the fivefold sma Sma means the equal Brahman that is ever present in all, the Upanishad itself says deriving the word from sama It is Sma also because it is a rhythmic movement, a cadencea music of the spheres. And a rhythmic movement, in virtue of its being a wave, consists of these five stages: (i) the start, (ii) the rise, (iii) the peak, (iv) the decline and (v) the fall. Now the sun follows this curve and marks out the familiar divisions of the day: dawn, forenoon, noon, afternoon and sunset. Sometimes two other stages are added, one at each end, one of preparation and another of final lapse the twilights with regard to the sun and then ,we have seven instead of five smas Like the Sun, the Fire that is to say, the sacrificial Firecan also be seen in its fivefold cyclic movement: (i) the lighting, (ii) the smoke, (iii) the flame, (iv) smouldering and finally (v) extinction the fuel as it is rubbed to produce the fire and the ashes may be added as the two supernumerary stages. Or again, we may take the cycle of five seasons or of the five worlds or of the deities that control these worlds. The living wealth of this earth is also symbolised in a quintetgoat and sheep and cattle and horse and finally man. Coming to the microcosm, we have in man the cycle of his five senses, basis of all knowledge and activity. For the macrocosm, to I bring out its vast extra-human complexity, the Upanishad refers to a quintet, each term of which is again a trinity: (i) the threefold Veda, the Divine Word that is the origin of creation, (ii) the three worlds or fieldsearth, air-belt or atmosphere and space, (iii) the three principles or deities ruling respectively these worldsFire, Air and Sun, (iv) their expressions, emanations or embodimentsstars and birds and light-rays, and finally, (v) the original inhabitants of these worldsto earth belong the reptiles, to the mid-region the Gandharvas and to heaven the ancient Fathers.
Now, this is the All, the Universal. One has to realise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the small lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man shares in the consciousness and energy that inspire and move and sustain the cosmos. The Upanishad most emphatically enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as are a taboo to the puritan mind. It is in and through an unimpaired global consciousness that one attains the All-Life and lives uninterruptedly and perennially: Sarvamanveti jyok jvati.

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
The Qabalah is a trustworthy guide, leading to a comprehension both of the Universe and one's own Self. Sages have long taught that Man is a miniature of the Universe, containing within himself the diverse elements of that macrocosm of which he is the microcosm. Within the Qabalah is a glyph called the Tree of Life which is at once a symbolic map of the Universe in its major aspects, and also of its smaller counterpart, Man.
Manly P. Hall, in The Secret Teachings of All Ages, deplores the failure of modern science to "sense the profundity of these philosophical deductions of the ancients." Were they to do so, he says, they "would realize those who fabricated the structure of the Qabalah possessed a knowledge of the celestial plan comparable in every respect with that of the modern savant."

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
representative of god in the macrocosm, as the Phallus
is in the Microcosm.
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macrocosmic plane.
The Masters of the Temple are now introduced; they are
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Tetragrammaton; God the macrocosm and the micro-
cosm beetle. Both imagine themselves to exist; both say
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Sun in the macrocosm, and in the Microcosm of the Lingam
in conjunction with the Yoni.

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual rehabilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions are old-world truths and bear repetition and insistence; others are of a more limited, conditional and even doubtful nature. His conception of the value of human person, the dignity and the high reality he gives to it, can never be too welcome in a world where the individual seems to have gone the way of vanished empires and kings and princes. But even more important and interesting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too declare. Further, in his spiritual being man, the individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a creative focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps greater stress is laid upon the aspect of creativity or activism. An Eastern sage, a Vedantin, would look for the true spiritual reality behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in Nature is a formulation and emanation of the transcendent impersonality.
There is another aspect of personality as viewed by Berdyaev which involves a bias of the more orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "There is no such thing as personality if there is no capacity for suffering. Suffering is inherent in God too, if he is a personality, and not merely an abstract idea. God shares in the sufferings of men. He yearns for responsive love. There are divine as well as human passions and therefore divine or creative personality must always suffer to the end of time. A condition of anguish and distress is inherent in it." The view is logically enforced upon the Christian, it is said, if he is to accept incarnation, God becoming flesh. Flesh cannot but be weak. This very weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.

03.01 - The Evolution of Consciousness, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
- not only the macrocosm, but the microcosm is nothing but consciousness arranging itself. For instance when consciousness in its movement, or rather a certain stress of movement, forgets itself in the action it becomes an apparently "unconscious" energy; when it forgets itself in the form it becomes the electron, the atom, the material object. In reality it is still consciousness that works in the energy and determines the form and the evolution of form. When it wants to liberate itself, slowly, evolutionarily, out of matter, but still in the form, it emerges as life, as the animal, as man and it can go on evolving itself still farther out of its involution and become something more than mere man.
Consciousness is a reality inherent in existence. It is there even when it is not active on the surface, but silent and immobile; it is there even when it is invisible on the surface, not reacting on outward things or sensible to them, but withdrawn and either active or inactive within; it is there even when it seems to us to be quite absent and the being to our view unconscious and inanimate.

05.02 - Physician, Heal Thyself, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
It should have been proved beyond doubt by now that the fact is not so. The only way to cure the world outside is to cure oneself first inside. The ancient proverb still holds good: the macrocosm is only an enlargement of the microcosm, the microcosm is the macrocosm in miniature. The universe is a transcript, a projection on a large scale of the individual nature within. What is there is here and what is not here is not found there. When we see some wrong in the world, something that has got to be set right, instead of rushing out and trying to tackle it in the external field, if one were to hold oneself back and look within, one would surely find, perhaps to his surprise I and enlightenment, a very similar movement, often an exact I replica in one's own consciousness and character of what one finds in the larger anonymous movements of nature and society. Now it may be admitted that one has no control or almost none over one's nature; the outside world is beyond our reach and we cannot order or mould it as we like. But the smaller world which is ourselves is not too far or too great for us; our own individual nature and character is ours and we have been given sufficient freedom and power to reform, renew and remake it. That is the secret, although it seems to be a very simple truth, almost a truism.
And if we cannot correct and mould as we wish the little world within which is our own, how can we expect to correct or change the vaster outer world? To leave oneself to be as one is and to try to make others change is evidently an absurd and self-contradictory proposition. On the other hand, if the first thing that one does is to correct oneself, then one will find, much to one's surprise and satisfaction, that there is very little to correct in the world, everything has been already corrected automatically.

1.00a - DIVISION A - THE INTERNAL FIRES OF THE SHEATHS., #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
The subject of the radiatory heat of the macrocosmic and microcosmic systems will be dealt with in detail in a later subdivision. Here we will only deal with the latent interior fire of the
a. Sun.

1.00a - Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
It would be better for you to get a copy of The Equinox of the Gods and study it. The Great Work is the uniting of opposites. It may mean the uniting of the soul with God, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego or what not.
By "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlorine, sodium and oxygen, and so on. Any reaction what- ever, any phenomenon, is a phenomenon of "love", as you will understand when I come to explain to you the meaning of the word "point-event". But love has to be "under will," if it is to be properly directed. You must find your True Will, and make all your actions subservient to the one great purpose.

1.00b - DIVISION B - THE PERSONALITY RAY AND FIRE BY FRICTION, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
It might be wise here to recapitulate a little so that in the refreshing of the memory may come the basis of further knowledge. We dealt first with the three fires of the system, macrocosmic and microcosmic, and having laid down certain hypotheses we passed to the consideration of the first of the fires, that which is inherent in matter. Having studied it somewhat in its threefold manifestation in the various parts of the system, including man, we took up the matter of the personality Ray and its relationship to this third fire. We must recall here that all that has been dealt with has been in relation to matter, and for the whole of this first section this thought must be borne carefully in mind.
In our second section we will consider all from the standpoint of mind, and in the final from the standpoint of the Divine Ray. Here we are dealing with what H. P. B. calls the primordial ray and its manifestations in matter. [xxviii]28 All these Rays of Cosmic Mind, Primordial Activity, and Divine Love-Wisdom are but essential quality demonstrating through the agency of some one factor.

1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
IV. macrocosmic and microcosmic ethers.
1. The planetary Logos and the ethers.
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2. macrocosmic pralaya.
I. THE NATURE OF THE ETHERIC BODY
--
Finally, in the study of the etheric body and prana comes comprehension of the method of logoic manifestation, and therefore much of interest to the metaphysician, and all abstract thinkers. The etheric body of man holds hid the secret of his objectivity. It has its correspondence on the archetypal plane,the plane we call that of the divine manifestation, the first plane of our solar system, the plane Adi. The matter of that highest plane is called often the "sea of fire" and it is the root of the akasha, the term applied to the substance of the second plane of manifestation. Let us trace the analogy a little more in detail, for in its just apprehension will be found much of illumination and much that will serve to elucidate problems both macrocosmic and microcosmic. We will begin with man and his etheric body.
The etheric body has been described as a network, permeated with fire, or as a web, animated with golden light. It is spoken of in the Bible as the "golden bowl." [80] It is a composition of that matter of the physical plane which we call etheric, and its shape is brought about by the fine interlacing strands of this matter being built by the action of the lesser Builders into the form or mould upon which later the dense physical body can be moulded. Under the Law of Attraction, the denser matter of the physical plane is made to cohere to this vitalised form, and is gradually built up around it, and within it, until the interpenetration is so complete that the two forms make but one unit; the pranic emanations of the etheric body itself play upon the dense physical body in the same manner as the pranic emanations of the sun play upon the etheric body. It is all one vast system of transmission and of interdependence within the system. All receive in order to give, and to pass on to that which is lesser or not so evolved. Upon every plane this process can be seen.
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3. The Grand Man of the Heavens, the macrocosm, the solar Logos, the manifestation of all groups and of all evolutions within His Body, the solar system.
[81]
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Fifth. This etheric web, during incarnation, forms a barrier between the physical and astral planes, which can only be transcended when consciousness is sufficiently developed to permit of escape. This can be seen in both the microcosm and the macrocosm. When a man has, through meditation and concentration, expanded his consciousness to a certain point he is enabled to include the subtler planes, and to escape beyond the limits of the dividing web.
PHYSICAL SUB-PLANES
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We will now study the etheric body, and its ills and also its after death condition. This matter can be only briefly touched upon. All that may now be indicated is a general idea of the fundamental ailments to which the etheric may be subject, and the trend which applied medicine may later take when occult laws are better understood. One fact must here be brought outa fact but little comprehended or even apprehended. This is the significant fact that the ills of the etheric vehicle, in the case of the microcosm, will be found likewise in the macrocosm. Herein lies the knowledge that ofttimes explains the apparent miseries of nature. Some of the great world evils have their source in etheric ills, extending the idea of the etheric to planetary conditions and even to solar. As we touch upon the causes of etheric distress in man, their planetary and solar correspondences and reactions may perhaps be realised. We will need to bear carefully in mind when studying this matter, that all the diseases of the etheric body will appertain to its threefold purpose and be either:
a. Functional and thereby affecting its apprehension of prana,
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IV. macrocosmIC AND MICROCOSMIC ETHERS
1. The Planetary Logos and the Ethers
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It is not our purpose to give facts for verification by science, or even to point the way to the next step onward for scientific investigators; that we may do so is but incidental and purely secondary. What we seek mainly is to give indications of the development and correspondence of the threefold whole that makes the solar system what it is the vehicle through which a great cosmic ENTITY, the solar Logos, manifests active intelligence with the purpose in view of demonstrating perfectly the love side of His nature. Back of this design lies a yet more esoteric and ulterior purpose, hid in the Will Consciousness of the Supreme Being, which perforce will be later demonstrated when the present objective is attained. The dual alternation of objective manifestation and of subjective obscuration, the periodic out-breathing, followed by the in-breathing of all that has been carried forward through evolution embodies in the system one of the basic cosmic vibrations, and the key-note of that cosmic ENTITY whose body we are. The heart beats of the Logos (if it might be so inadequately expressed) are the source of all cyclic evolution, and hence the importance attached to that aspect of development called the "heart" or "love aspect," and the interest that is awakened by the study of rhythm. This is true, not only cosmically and macrocosmically, but likewise in the study of the human unit. Underlying all the physical sense attached to rhythm, vibration, cycles and heart-beat, lie their subjective analogieslove, feeling, emotion, desire, harmony, synthesis and ordered sequence, and back of these analogies lies the source of all, the identity of that Supreme Being Who thus expresses Himself.
Therefore, the study of pralaya, or the withdrawal of the life from out of the etheric vehicle will be the same [129] whether one studies the withdrawal of the human etheric double, the withdrawal of the planetary etheric double, or the withdrawal of the etheric double of the solar system. The effect is the same and the consequences similar.

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
The difficulty lies in the inability of the finite mind to grasp the significance of this threefold manifestation, but by thoughtful brooding over the Personality and its relation to the Ego, who is the love aspect and who nevertheless in relation to manifestation in the three worlds is the will aspect likewise, will come some faint light upon the same problems raised to Deity, or expanded from microcosmic to macrocosmic spheres.
The Mahadeva aspect or the first Logos (who embodies cosmic will) is controlled by the Law of Synthesis, the cosmic law governing the tendency to unification; only in this case, it is not the unification of matter and Spirit, but the unification of the seven into the three, and into the one. These three figures primarily stand for Spirit, [148] for quality, for principle, and not so primarily for matter, although matter, being inspired by spirit, conforms. The Law of Synthesis has a direct connection with One Who is still higher than our Logos, and is the law of control exercised by Him upon the Logos of our system. This is a spiritual relationship that tends to abstraction or to that synthesis of the spiritual elements that will result in their conscious return (the whole point lying in that word "conscious") to their cosmic point of synthesis, or of unification with their source. Their source is the ONE ABOUT WHOM NAUGHT MAY BE SAID, as we have earlier seen.
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Every sphere in the body macrocosmic rotates. This rotation produces certain effects, which effects might be enumerated as follows:
1. Separation is produced by rotary movement. By means of this action, all the spheres became differentiated, and form, as we know, the following atomic units:
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d. Heat supplied to the composite form of which it may form a fragmentary part, whether it is the heat supplied by the rotation of a planet within the form macrocosmic, or the rotation of a cell in the physical body within the form microcosmic.
e. Final combustion or disintegration, when the fires latent and radiatory have achieved a specific stage. This is the secret of final obscuration and of pralaya, but cannot be dissociated from the two other factors of solar and electric fire.
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The centres in the human being deal fundamentally with the FIRE aspect in man, or with his divine spirit. They are definitely connected with the Monad, with the will aspect, with immortality, with existence, with the will to live, and with the inherent powers of Spirit. They are not connected with objectivity and manifestation, but with force, or the powers of the divine life. The correspondence in the macrocosm can be found in the force which manipulates the cosmic nebulae and which by its whirling rotary motion eventually builds them into planets or spheroidal bodies. These planets are each of them an expression of the "will to live" of some cosmic entity, and the force that swirled, that rotated, that built, that solidified, and that continues to hold in form coherent, is the force of some cosmic Being.
This force originates on cosmic mental levels, from certain great foci there, descends to the cosmic astral, forming corresponding cosmic focal points, and on the fourth cosmic etheric level (the buddhic plane of our solar system) finds its outlet in certain great centres. These [166] centres are again reflected or reproduced in the three worlds of human endeavor. The Heavenly Men, therefore, have centres on three solar planes, a fact to be remembered.
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The permanent atoms are enclosed within the periphery of the causal body, yet that relatively permanent body is built and enlarged, expanded and wrought into [179] a central receiving and transmitting station (using inadequate words to convey an occult idea) by the direct action of the centres, and of the centres above all. Just as it was spiritual force, or the will aspect, that built the solar system, so it is the same force in the man that builds the causal body. By the bringing together of spirit and matter (Father-Mother) in the macrocosm, and their union through the action of the will, the objective solar system, or the Son, was produced that Son of desire, Whose characteristic is love, and Whose nature is buddhi or spiritual wisdom. By the bringing together (in microcosm) of Spirit and matter, and their coherence by means of force (or the spiritual will) that objective system, the causal body, is being produced; it is the product of transmuted desire, whose characteristic (when fully demonstrated) will be love, the expression eventually on the physical plane of buddhi. The causal body is but the sheath of the Ego. The solar system is but the sheath of the Son. In both the greater and the lesser systems, force centres exist which are productive of objectivity. The centres in the human being are reflections in the three worlds of those higher force centres.
Before taking up the subject of kundalini and the centres, it would be well to extend the information given above, from its prime significance for man, as that which concerns himself, to the solar system, the macrocosm, and to the cosmos. What can be predicated of the microcosm is naturally true of the macrocosm and of the cosmos. It will not be possible to give the systemic triangles, for the information would have to be so blinded that, except for those who have occult knowledge and the intuition developed, it would be practically useless intellectually, but certain things may be pointed out in this connection that may be of interest.
The Solar System. We might briefly look at this from [180] the standpoint of the centres of the Heavenly Men and of the Grand Man of the Heavens, the Logos.
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In addition to these some hints in connection with the microcosmic and macrocosmic centres, we might here give the cosmic correspondences at which it is possible to hint.
The Cosmos. Our solar system, with the Pleiades and one of the stars of the Great Bear, form a cosmic triangle, or an aggregation of three centres in the Body of HIM OF WHOM NAUGHT MAY BE SAID. The seven stars in the constellation of the Great Bear are the correspondences to the seven head centres in the body of that Being, greater than our Logos. Again, two other systems, when allied with the solar system and the Pleiades, make a lower quaternary which are eventually synthesised into the seven head centres in much the same way as in the human being after the fourth initiation.
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He touches or feels the vibration of the form or not-self in all its various grades, recognises his identity in time and space, and for purposes of existence or being and by means of the three Laws of Economy, Attraction and Synthesis utilises, blends and eventually dissociates himself. He sees the threefold evolutionary process and by means of the development of the inner vision, sees within the heart of the system macrocosmic and microcosmic, the one SELF in many forms, and finally identifies himself with that one Self by the conscious rejection of the not-self after its complete subjugation and utilisation.
d. Tasting. He tastes then finally and discriminates, for taste is the great sense that begins to hold sway during the discriminating process that takes place when the illusory nature of matter is in process of realisation. Discrimination is the educatory process to which the Self subjects itself in the process of developing intuition that faculty whereby the Self recognises its own essence in and under all forms. Discrimination concerns the duality of nature, the Self and the not-self, and is the means of their differentiation in the process of abstraction; the intuition concerns unity and is the capacity of the Self to contact other selves, and is not a faculty whereby the not-self is contacted. Hence, its rarity these days owing to the intense individualisation of the Ego, and its identification with the forma necessary identification at this particular time. As the sense of taste on the higher planes is developed, it leads one to ever finer distinctions till one is finally led through the form, right to the heart of one's nature.

1.00 - INTRODUCTORY REMARKS, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
I. Fire in the macrocosm
II. Fire in the Microcosm.
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We purpose in these few introductory remarks to lay down the foundation for a 'Treatise on Cosmic Fire,' and to consider the subject of fire both macrocosmically and microcosmically, thus dealing with it from the standpoint of the solar system, and of a human being. This will necessitate some preliminary technicalities which may seem at first perusal to be somewhat abstruse and complicated but which, when meditated upon and studied, may eventually prove illuminating and of an elucidating nature, and which also, when the mind has familiarised itself with some of the details, may come to be regarded as providing a logical hypothesis concerning the nature and origin of energy. We have elsewhere, in an earlier book, touched somewhat upon this matter, but we desire to recapitulate and in so doing to enlarge, thus laying down a broad foundation upon which the subject matter can be built up, and providing a general outline which will serve to show the limits of our discussion.
Let us, therefore, look at the subject macrocosmically and then trace the correspondence in the microcosm, or human being.
I. FIRE IN THE macrocosm
In its essential nature Fire is threefold, but when in manifestation it can be seen as a fivefold demonstration, and be defined as follows:
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2. There is next the Fire or Spark of Mind which is the correspondence in man to solar fire. This constitutes the thinking self-conscious unit or the soul. This fire of mind is governed by the Law of Attraction as is its greater correspondence. Later we can enlarge on this. It is this spark of mind in man, manifesting as spiral cyclic activity, which leads to expansion and to his eventual return to the centre of his system, the Monad the origin and goal for the reincarnating Jiva or human being. As in the macrocosm this fire also manifests in a twofold manner.
It shows as that intelligent will which links the Monad or spirit with its lowest point of contact, the personality, functioning through a physical vehicle.
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We now come, in due course, to the point of merging or to the end of manifestation, and to the consummation (viewing it monadically) of the great cycle or manvantara. What shall we therefore find? Just as in the macrocosm the blending of the three essential fires of the cosmos marked the point of logoic attainment, so, in the blending of the essential fires of the microcosm, do we arrive at the apotheosis of human attainment for this cycle.
When the latent fire of the personality or lower self blends with the fire of mind, that of the higher self, and finally merges with the Divine Flame, then the man takes the fifth Initiation in this solar system, and has completed one of his greater cycles. [xiii]13 When the three blaze forth as one fire, liberation from matter, or from material form is achieved. Matter has been correctly adjusted to spirit, and finally the indwelling life slips forth out of its sheath which forms now only a channel for liberation.
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Systemic or macrocosmic: The solar Logos or The Grand Man of the Heavens.
Latent or interior fire produces the internal heat which makes the solar system productive of all forms of life. It is the inherent warmth that causes all fertilisation, whether human, animal, or vegetable.
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Having, therefore, made the above statements, we can proceed to take up somewhat in greater detail the interior fires of the systems, microcosmic and macrocosmic.
[55]

1.01 - About the Elements, #Initiation Into Hermetics, #Franz Bardon, #Occultism
Everything that has been created, the macrocosm as well as the microcosm, consequently the big and the small world have been achieved by the effect of the elements. For this reason, right from the beginning of the initiation, I shall attend to these powers and underline their deep and manifold significance in particular. In the occult literature very little has been said about the powers of the elements up to now so that I made it my business to treat this field of knowledge still unknown and to lift the veil covering these rules. It is absolutely not very easy to enlighten the uninitiated so that they are not only fully informed about the existence and the activity of the elements, but will be able to work with these powers in the future practically.
The whole universe is similar to a clockwork with all its wheels in mesh and interdependent from each other. Even the idea of the Godhead as the highest comprehensible entity may be divided in aspects analogous to the elements. Details about it are found in the chapter concerning the God-idea.

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
Man as a microcosm contains the macrocosm within
him. The structure of his person is expressed in society as the
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The central theme of this talk is that the macrocosm, and
in it the human being as the microcosm, are brought about

1.01 - NIGHT, #Faust, #Johann Wolfgang von Goethe, #Poetry
(He opens the Book, and perceives the sign of the macrocosm.)
Ha! what a sudden rapture leaps from this

1.02.1 - The Inhabiting Godhead - Life and Action, #Isha Upanishad, #unset, #Zen
Every separate object in the universe is, in truth, itself the whole universe presenting a certain front or outward appearance of its movement. The microcosm is one with the macrocosm.
Yet in their relation of principle of movement and result of movement they are continent and contained, world in world, movement in movement. The individual therefore partakes of the nature of the universal, refers back to it for its source of activity, is, as we say, subject to its laws and part of cosmic Nature.

1.02 - The Magic Circle, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
A true magic circle represents the symbolic lay-out of the macrocosm and the microcosm, that is, of the perfect man. It stands for the Beginning and the Ending for the Alpha and the Omega, as well as for Eternity, which has no beginning and no end. The magic circle, therefore, is a symbolic diagram of the Infinite, of Divinity in all its aspects, as can be comprehended by the microcosm, i. e. by the true adept, the perfect magician. To draw a magic circle means to symbolize the Divine in His perfection, to get into contact with Him. This happens, above all, at the moment the magician is standing in the centre of the magic circle, for it is by this act that the contact with the Divinity is demonstrated graphically. It is the magician's contact with the macrocosm in his highest step of consciousness. Therefore, from the point of view of true magic, it is quite logical that standing in the centre of the magic circle is equivalent to being, in one's consciousness, a unity with the Universal Divinity. From this one can see clearly that a magic circle is not only a diagram for protection from unwanted negative influences, but security and inviolability are brought about by this conscious and spiritual contact with the Highest. The magician who stands in the centre of the magic circle is protected from any influence, no matter, whether good or evil, for himself is, in fact, symbolizing the Divine in the universe. Furthermore, by standing in the centre of the magic circle, the magician also represents the Divinity in the microcosm and controls and rules the beings of the universe in a totalitarian manner.
The esoteric essence of the magician's standing in the centre of the magic circle is, therefore, quite different from that which the books on evocations usually maintain. If a magician standing in the centre of the magic circle were not conscious of the fact that he is, at that moment, symbolizing God the Divine and Infinite, he would not be able to practise any influence on any being whatsoever. The magician is, at that instant, a perfect magic authority whom all powers and beings must absolutely obey. His will and the orders he gives to beings or powers are equivalent to the will and orders of the Infinite, the Divine, and must therefore be unconditionally respected by the beings and powers the magician has conjured up. If the magician, during such an operation, has not the right attitude towards his doings, he degrades himself to a sorcerer, a charlatan, who simply mimics and has no true contact with the Highest. The magician's authority would, in such a case, be rather doubtful. Moreover, he would be in danger of losing his control over such beings and powers, or, what would even be worse, he could be mocked by them, not to speak of other unwanted and unforeseen surprises and accompanying phenomena that he would be exposed, especially if negative forces were involved.
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The magician will realize the more extensive his reading, the greater his intellectual capacity and the larger his store of knowledge happens to be, the more complicated his ritual and magic circle will be in order to furnish sufficient support for his spiritual consciousness, which then will make possible an easier connection of the microcosm and the macrocosm in the centre of the circle.
As for the circles themselves, they may be drawn in various ways to suit the circumstances, the prevailing situation, the purpose, the possibilities, no matter whether they are simple ones or whether they follow a complicated hierarchial system.
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The books dealing with the construction of the magic circle clearly state that during the act of invocation the magician must not leave the circle, which, in its magic sense, means nothing else but that the consciousness of, or contact with, the Absolute, (i. e. the macrocosm), must not be interrupted. Needless to say that the magician, during his magic operation with the help of a magic circle and with the being standing in front of him, must not step out of the circle with his physical body, unless he has finished his experiment and dismissed the relevant being.
All this clearly shows that a true magic circle is really the best means to practice ceremonial magic. The magician will always find that the magic circle is, in every respect, the highest symbol in his hand.

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
the All. For this is how the macrocosm and the microcosm
(the human being) exist: as a reality much larger and com-

1.03 - THE ORPHAN, THE WIDOW, AND THE MOON, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[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

1.03 - VISIT TO VIDYASAGAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
The macrocosm and microcosm rest in the Mother's womb; Now do you see how vast it is? In the Muladhara The yogi meditates on Her, and in the Sahasrara: Who but iva has beheld Her as She really is?
Within the lotus wilderness She sports beside Her Mate, the Swan.
--
The macrocosm and microcosm rest in the Mother's womb; Now do you see how vast it is?
Again, the poet says:

1.04 - ALCHEMY AND MANICHAEISM, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[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.

1.04 - KAI VALYA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
is used as the macrocosm. It is not that mind is one thing and
matter another, but they are different existences of the same

1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Phallic symbolism was used very largely because it was conceived that the creative process in the macrocosm is parallel, in a marked degree, to that in the little world of man. Nicholas Roerich's excellent travel book entitled
Altai-Himalaya gives a fine appreciation of this viewpoint :

1.05 - Adam Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Paths, as an undivided unity, to form what is called Adam Kadmon, or the Heavenly Man. We may assume the Sephiros to be the cosmic principles opera- tive in the macrocosm - universals, and correspondingly, since " As above so below ", they have their reflection in man as particulars. In this chapter, an attempt will be made to correlate the Sephiros to the principles in man, and endeavour to draw parallels and correspondences between various systems of mystical psychology. If the student will bear in mind throughout a few of the important attri butions given in the previous two chapters, he will experience but little difficulty in understanding what follows here.
" What is man ? Is he simply skin, flesh, bones, and veins ?

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
the medieval filius philosophorum and the filius macrocosmi,
who also symbolize the world-soul slumbering in matter. 92 Even

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
why it has to be recreated. In other words, the flood realizes, on the macrocosmic scale, what is
symbolically effected during the New Year festival: the end of the world and the end of a sinful humanity
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Jesus Christ, the Son of the macrocosm; he thought besides that the discovery of the Stone would
unveil the true nature of the macrocosm, in the same way that Christ had brought spiritual plenitude to
man that is, to the microcosm. The conviction that the opus alchymicum could save both man and
--
life in potentia and is the mother of the Savior and of the filius macrocosma, it is the earth and the
serpent hidden in the earth, the blackness and the dew and the miraculous water which brings together

1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
supernatural body the manifestation, the macrocosm, con
tinuously came forth, as well as the human being in his

1.07 - The Literal Qabalah (continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Life in the macrocosm.
It will have been observed that one of the several cor- respondences given to the sixth Sephirah of Tipharas or

1.07 - The Mantra - OM - Word and Wisdom, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
"As one lump of clay being known, all things of clay are known", so the knowledge of the microcosm must lead to the knowledge of the macrocosm. Now form is the outer crust, of which the name or the idea is the inner essence or kernel. The body is the form, and the mind or the Antahkarana is the name, and sound-symbols are universally associated with Nma (name) in all beings having the power of speech. In the individual man the thought-waves rising in the limited Mahat or Chitta (mindstuff), must manifest themselves, first as words, and then as the more concrete forms.
In the universe, Brahm or Hiranyagarbha or the cosmic Mahat first manifested himself as name, and then as form, i.e. as this universe. All this expressed sensible universe is the form, behind which stands the eternal inexpressible Sphota, the manifester as Logos or Word. This eternal Sphota, the essential eternal material of all ideas or names is the power through which the Lord creates the universe, nay, the Lord first becomes conditioned as the Sphota, and then evolves Himself out as the yet more concrete sensible universe. This Sphota has one word as its only possible symbol, and this is the (Om). And as by no possible means of analysis can we separate the word from the idea this Om and the eternal Sphota are inseparable; and therefore, it is out of this holiest of all holy words, the mother of all names and forms, the eternal Om, that the whole universe may be supposed to have been created. But it may be said that, although thought and word are inseparable, yet as there may be various word-symbols for the same thought, it is not necessary that this particular word Om should be the word representative of the thought, out of which the universe has become manifested. To this objection we reply that this Om is the only possible symbol which covers the whole ground, and there is none other like it. The Sphota is the material of all words, yet it is not any definite word in its fully formed state.

1.08 - Psycho therapy Today, #The Practice of Psycho therapy, #Carl Jung, #Psychology
century alchemist even gave the name of filius macrocosmi. Modern
findings agree in principle with these formulations.

1.09 - Man - About the Body, #Initiation Into Hermetics, #Franz Bardon, #Occultism
Everything great to be found in the universe is reflected, I a small degree, in man. For this reason, man is signified as a microcosm in contrast to the macrocosm of the universe. Strictly speaking, the entire nature manifests itself in man and it will be the task of this chapter to inform about these problems.
I do not intend to describe the physical occurrences in the body because everybody can find information about it in any respective work. What I shall teach is to regard man from the hermetic standpoint, and I shall enlighten interested people as to how to use the fundamental key, the influence of the elements on man, in the right way.

1.09 - The Crown, Cap, Magus-Band, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
Always when carrying out operations of ritual magic, no matter whether evocations, invocations or other operations, the magician should wear something on his head. He may take, for this purpose, a golden crown with magic symbols engraved on it, or he may take a cap or some other headgear with the symbols of the macrocosm and microcosm of the deity with whom the magician is connected or whose shape he is taking on. The symbols must either be drawn with a good colour or embroidered or fastened with silk. Such a symbol of the macrocosm and microcosm, for instance, is a hexagon in the middle of two circles inside of which is the microcosmic symbol of man, the pentagram. If the magician embroiders his cap himself, or if he has it embroidered by somebody else, he may choose a golden colour for the circles as a symbol of infinity; for the hexagon he may take a silvery colour as the symbol of the created universe, and for the pentagram in the centre a white or violet colour. Instead of using a cap or a turban as a headgear, a silk-band, a so-called magus-band, may suffice. This band may be in white, violet or black and is to be wound round the magician's head. The part running over his forehead should be ornamented with the macro-microcosmic symbol, described previously. The symbol may either be embroidered or drawn on a piece of parchment, thereby using the colour mentioned above. Instead of the symbol of the macrocosm some other symbol representing the magician's connection with the deity may be used. For instance, a cross, which at the same time, symbolizes the Positive and the Negative, and the ends of which symbolize the four elements. A rosecross symbol may also be employed, that is a cross with seven roses in the centre, also symbolizing the four elements, the Positive and the Negative, and on top of that, the seven planets. The magician's choice is not, as can be seen, restricted to a particular symbol. He may express his spiritual development, his destination, his maturity, his cosmic relationship by several symbols, whichever he prefers, and he may wear them on his cap or magus-band.
As already mentioned, the crown, cap or magus-band is a symbol of the dignity of the magician's authority. It is a symbol of the perfection of his spirit, a symbol of his relationship to the microcosm and macrocosm, the tiny and the great world, the highest expression of his magical power, serving him to crown his head. All articles, no matter whether cap, crown or magus-band, must be made of the finest material and must serve no other purposes but operations of ritual magic. As soon as the cap, crown or magus-band is ready and has been tried out, it should be sanctified by meditation and a holy oath, so that the magician will only put it on his head when he is fully absorbed with the idea of his unity with the deity, and he will only make use of the cap for operations which demand this kind of symbolism. When speaking his oath the magician should put his right hand on the cap and should concentrate, by force of imagination, on the idea that at the moment he puts the cap on his head he is united with his deity, or with the symbol ornamenting his cap. Then he should put his headgear away safely together with his other magical implements.
Whenever the magician is prepared for evocations, after having meditated for this purpose, and puts on his headgear, he will at once be united with the Deity and will have, not only in himself, but in the whole space or at the place where he puts it on, that feeling of a holy temple atmosphere. Therefore the magician will agree that his headgear is also an intrinsic part of his magical implements, and that he must draw his full attention towards it.

1.1.02 - Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
- not only the macrocosm, but the microcosm is nothing but consciousness arranging itself. For instance when consciousness in its movement, or rather a certain stress of movement, forgets itself in the action it becomes an apparently "unconscious" energy; when it forgets itself in the form it becomes the electron, the atom, the material object. In reality it is still consciousness that works in the energy and determines the form and the evolution of form. When it wants to liberate itself, slowly, evolutionarily, out of matter, but still in the form, it emerges as life, as the animal, as man and it can go on evolving itself still farther out of its involution and become something more than mere man.
If you can grasp that, then it ought not to be difficult to see farther that it can subjectively formulate itself as a physical, a vital, a mental, a psychic consciousness - all these are present in man, but as they are all mixed up together in our external being and their real status is hidden behind in our inner secret nature one can only become fully aware of them by releasing the original limiting stress of the consciousness which makes us live in our external selves and becoming awake and centred within in the inner being. As the consciousness in us, by its external concentration or stress, has put all these things behind - behind a wall or veil - it has to break down the wall or veil and get back in its stress into these inner parts of existence - that is what we call living within; then our external being seems to us something small and superficial, we are or can become aware of

1.1.04 - The Self or Atman, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
Also, the microcosm reproduces the macrocosm - so all is present in each, though all is not expressed (and cannot be) in the surface consciousness.
The Atman, the Soul and the Psychic Being

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
The distinction is of the greatest importance; for not only does it show that the substance of our religious mentality and discipline goes back to the prehistoric antiquity of the Upanishads, but it justifies the hypothesis that the Vedantins of the Upanishads themselves held it as an inheritance from their Vedic forefa thers. If the Upanishads were only a record of intellectual speculations, the theory of a progression from Vedic materialism to new modes of thought would be entirely probable and no other hypothesis could hold the field without first destroying the rationalistic theory by new and unsuspected evidence. But the moment we perceive that the Upanishads are the result of this ancient & indigenous system of truth-finding, we are liberated from the burden of European examples. Evidently, we have here to deal with phenomena of thought which do not fall within the European scheme of a rapid transition from gross savage superstition to subtle metaphysical speculation. We have phenomena which are either sui generis or, if at any time common to humanity both within and outside India, then more ancient or at any rate earlier in the progression of mind than the modern intellectual methods first universalised by the Hellenic & Latin races; we have an intuitive and experiential method of truth finding, a fixed psychological theory and discipline, a system in which observation & comparison of subjective experiences forms the basis of fixed & verifiable psychological truth, just as nowadays in Europe observation & comparison of objective experiences forms the basis of fixed and verifiable physical truth. The difference between the speculative method and the experiential is that the speculative aims only at logical harmony and, due to the rigid abstract tendency, drives towards new blocks of thought and new mental attitudes; the experiential aims at verification by experience and drives towards the progressive discovery or restatement of eternal truths and their application to varying conditions. The indispensable basis of all Science is the invariability of the same result from the same experiment, given the same conditions; the same experiment with oxygen & hydrogen will always, in whatever age or clime it is applied, have one invariable result, the appearance of water. The indispensable basis of all Yoga is the same invariability in psychological experiments & their results. The same experiment with the limited waking or manifest consciousness and the unlimited unmanifest consciousness from which it is a selection and formation will always, in whatever age or clime it is applied, have the same result, the dissolution, gradual or rapid, complete or partial according to the instruments and conditions of the experiment, of the waking ego into the cosmic consciousness. In each method, physical Science or psychological Science, different Scientists or different teachers may differ as to some of the final generalisations to be drawn from the facts & the most appropriate terms to be used, or invent different instruments in the hope of arriving at a more rapid or a more delicate process, but the facts and the fundamental truths remain common to all, even if stated in different terms, because they are the subjects of a common experience. Now the facts discovered by the Indian method, the duality of Purusha and Prakriti, the triple states of conscious being, the relation between the macrocosm & the microcosm, the fivefold and sevenfold principles of consciousness, the existence of more than one bodily case in which, simultaneously, we dwell, these and a number of other fixed ideas which the modern Yogins hold not as speculative propositions but as observable and verifiable facts of experience, are to be found in the Upanishads already enounced in more ancient formulae and in a slightly different language. The question arises, when did they originate? If they are facts, when were they first discovered? If they are hallucinations, when were the methods of subjective experiment which result so persistently in these hallucinations, first evolved and fixed? Not at the time of the Upanishads, for the Upanishads professedly record the traditional knowledge of older Rishis which is still verifiable by the moderns, prvebhir rishibhir dyo ntanair uta.Then, some time before the composition of the Upanishads, either by the earlier or later Vedic Rishis or by predecessors of the Vedic Rishis or in the interval between the Vedic hymns and the first Vedantic compositions. But for the period between Veda & Vedanta we have no documents, no direct & plain evidence. The question therefore can only be decided by an examination of the Vedic hymns themselves. Only by settling the meaning of Veda can we decide whether the early Vedantins were right in supposing that they were merely restating in more modern terms the substantial ideas & experiences of Vedic Rishis or whether this grand assumption of the Upanishads must take its rank among those pious fictions or willing & half honest errors which have often been immensely helpful to the advance of human knowledge but are none the less impostures upon posterity.
European scholars believe that they have fixed finally the meaning of Veda. Using as their tools the Sciences of Comparative Philology & Comparative Mythology, itself a part of the strangely termed Science of Comparative Religion, they have excavated for us out of the ancient Veda a buried world, a forgotten civilisation, lost names of kings and nations, wars & battles, institutions, social habits & cultural ideas which the men of Vedantic times & their forerunners never dreamed were lying concealed in the revered & sacred words used daily by them in their worship and the fount and authority for their richest spiritual experiences deepest illuminated musings. The picture these discoveries constitute is a remarkable composition, imposing in its mass, brilliant and attractive in its details. The one lingering objection to them is a possible doubt of the truth of these discoveries, the soundness of the methods used to arrive at them. Are the conclusions of Vedic scholarship so undoubtedly true or so finally authoritative as to preclude a totally different hypothesis even though it may lead possibly to an interpretation which will wash out every colour & negative every detail of this great recovery? We must determine, first, whether the foundations of the European theory of Veda are solid & certain fact or whether it has been reared upon a basis of doubtful inference and conjecture. If the former, the question of the Veda is closed, its problem solved; if the latter, the European results may even then be true, but equally they may be false and replaceable by a more acceptable theory and riper conclusions.

1.11 - The Change of Power, #On the Way to Supermanhood, #Satprem, #Integral Yoga
If we can catch that painful elf for it is pain itself just before it buries itself completely, it exhibits a whole daily, material and imperceptible mechanism. This is the great resistance to the change of power, the molehill trying to stay the law of Harmony. Therefore it is where the battle is taking place at this moment, in the microcosm and the macrocosm. It is like a caricature (or the more exact face) of all the polished and civilized activities of the brilliant elf of the higher levels: doubt, fear, avidity, self-centeredness, all the contractions, prehensions and apprehensions of the mental pseudopod. It is a minuscule and ridiculous functioning, and, if by chance we notice it, we shrug it off or attach no importance to it. But we are wrong. We look at everything from atop our mental arrogance, as if those trifles were inconsequential. But they have staggering consequences. We do not see it because we live in our logical and symmetrical clouds. But life grates; there is an immense, universal grating whose source lies in those ridiculous little grains of sand. At the level of matter, there are no little things, because everything is made of little things, and that absurd reaction of doubt or fear is the incalculable equivalent of the mental misjudgment that makes us shut the door on a brilliant opportunity. We are constantly shutting the door on Harmony, turning our backs on the miracle, locking out possibilities, and making ourselves sick into the bargain. For, at the material level, this Harmony does not flow in majestic symphonies through the great arteries of the spirit; it uses what it has. It percolates through minuscule channels, fragile filaments quivering within our material consciousness; it enters in droplets, spurts, discrete quanta that look like nothing a passing breath, a flicker of a smile, a wave of ease without reason which change everything. We do not notice the change because we live in our normal chaos, our usual suffocation, but the seeker, who has become a little clearer, begins to notice, to sense those minute changes of density, those sudden obstructions, those minuscule expansions, those air pockets in his material substance. He sees the almost instant effect of a tiny little emanation of doubt, an absurd fear or tensing up without apparent cause, a ridiculous and morbid imagination crossing his atmosphere. He discovers a thousand sly little pulsations, deceitful palpitations, dark impulses in the great material pond. He puts his finger on fear, the great, voracious and retractile Fear which covers the world like the protoplasm inside its gelatine membrane the slightest touch, the least breath of air, the tiniest ray of sun, and it contracts, shuts the door and rolls up into a ball in its membrane. The immediate reaction to everything is NO; then, sometimes, a yes blurted out, as if impelled by the same fear of missing something. He discovers the fantastic morbid and defeatist imagination of matter, as if, for matter, life represented a kind of dreadful invasion from which it had never quite recovered, a fall perhaps from the original bliss of the stone, an irruption of death into its peaceful routine. Everything is liable to bring catastrophe the great catastrophe of Life expectation of the worst, anticipation of the worst, almost a wish and call for the worst, so this tragedy of life may be stopped at last and everything return to the peace and beatific immobility of dust. He discovers how diseases break out, matter decays, substance ages the great difficulty of living, the contraction onto self, the suffocation inside, the hardening of all the little arteries through which a drop of all-curing harmony might have seeped in. He hears his fill of petty whining, small grudges, matter's wounded negations, and above all above all its despairing leitmotif: This is impossible, that is impossible.... For matter, everything is impossible, because the only sure possibility is the inviolable immobility of the stone. Because all movement of life and hope is still a stirring of death. And it shuts the door, turns off the light, refuses the miracle we all refuse the miracle. We are firmly seated atop our cancer, the doubters of the great immortal Harmony, the dwarves of the earth who believe in pain, believe in disease, believe in suffering, believe in death: This is impossible, impossible, impossible....
So the seeker learns of Harmony. He learns it step by step, by trial and error, tiny little errors that sow disease and confusion. At this stage, the experience no longer takes place in the intellect or heart; it takes place in the body. There is a minute play of sensations, as fleeting as must have been the first quiver of the radiolarian under the temperature changes in the Gulf Stream, and as laden with physical consequences as a storm over the lovely wheat fields of the mind or a typhoon over the murky seas of the vital. We are so dense and blind on our higher levels that we need to be hit over the head to understand that the man in front of us is angry and that murder is lurking in those eyes so transparent. But matter is refined; the more we experience it, the more we discover its incredible receptivity, working in both directions, alas. A hundred times or a thousand times, the seeker is confronted with those microtyphoons, those minute whirlwinds that abruptly overturn the whole equilibrium of the being, becloud everything, give a taste of ashes and despair to the slightest gesture, decompose the air he breathes and decompose everything an instantaneous general decomposition for one second, ten seconds. A hardening of everything. The seeker is suddenly overwhelmed with fatigue; he sees illness coming and it is indeed coming straight at him. Which illness? The Illness. And just behind, lying in wait, death. In one second, ten seconds, one goes straight to the point; one touches the thing. It is right there, irrefutable: the whole mechanism out in the open, like a sudden call of death. Yet, outside, everything is the same. The circumstances are the same, the gestures the same; the sun still shines and the body comes and goes as usual. But everything is changed. It is a flash-death, an instantaneous cholera. Then it vanishes, dissipates like a cloud, one hardly knows why. But if one gives in, one truly falls ill, breaks a leg or has a real accident. And the seeker starts learning the reason for those minuscule reversals of equilibrium. He tracks down a minuscule hell, which is perhaps the first seed of the great million-faced Evil, the first hardening of death's great blissful petrification. Everything is contained there, in a black spark. But the day we catch hold of that tiny poisonous vibration, we will have the secret of immortality, or at least that of the prolongation of life at will. We die because we give in, and we give in in thousands of little instances. The choice between death and immortality must be made again at every instant.

1.12 - Further Magical Aids, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
The magician must deal the same way with any further aids which he may want to use for his ritual purposes as he has with the magical implements already described. There is still quite a number of them, and it would lead us too far if I were to deal with each of them in this book, as magical aids depend on the purpose and aim for which they are made. Thus, for instance, the magician needs a special pen, ink, engraving pencil for writing and engraving, needles for embroidering, embroidery-wool and embroidery-silk, parchment paper, colours, sacrificial blood for certain operations, the so-called holy oil, with which he anoints his implements and himself on certain parts of his body. Salt, incense or other means for incensing; a whip which he uses in much the same way as his magic sword, attri buting to it the same symbolism. Apart from that he needs a chain as the symbol of the relationship of the macrocosm with the microcosm with all its spheres. At the same time the chain is the symbol of the magician's admittance to the great brotherhood of magicians and to the hierarchy of all beings of the macrocosm and microcosm.
The chain may be worn round the neck like a piece of jewellery and indicates that the magician is a member of the association of all true and genuine magicians.

1.12 - Independence, #Raja-Yoga, #Swami Vivkenanda, #unset
These different minds, which act in these different bodies are called made-minds, and the bodies, made-bodies; that is, manufactured bodies and minds. Matter and mind are like two inexhaustible storehouses. When you become a Yogi, you learn the secret of their control. It was yours all the time, but you had forgotten it. When you become a Yogi, you recollect it. Then you can do anything with it, manipulate it in every way you like. The material out of which a manufactured mind is created is the very same material which is used for the macrocosm. It is not that mind is one thing and matter another, they are different aspects of the same thing. Asmit, egoism, is the material, the fine state of existence out of which these made-minds and made-bodies of the Yogi are manufactured. Therefore, when the Yogi has found the secret of these energies of nature, he can manufacture any number of bodies or minds out of the substance known as egoism.

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
to the macrocosm), rules the physical body. 114 His synonyms are
the Adech, Archeus, Protothoma, Ides, Idechtrum, etc. He is the
--
man and, as such, shares all the powers of the macrocosm. Since
it is often a question of cabalistic influences in Paracelsus, it

1.13 - The Pentacle, Lamen or Seal, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
A lamen is very similar to a universal symbol, but is not a symbol of the microcosm and macrocosm: it represents symbolically the intellectual and psychic authority, the attitude and the maturity of the magician. The lamen is usually sewn to the magician's garment, somewhere on his chest, or it is specially engraved into a suitable piece of metal, or drawn on a piece of parchment
Ind worn like an amulet. It expresses, by its symbolic presentation, the absolute authority of the magician.

1.14 - The Book of Magic Formulae, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
17. Entering of the magic circle with the simultaneous feeling of ties and symbolization of the microcosm and macrocosm
18. Concentration on the magic space, that is the complete elimination of the ideas of time and space

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
the filius macrocosmi and a living being, the lapis is not just an
allegory but is a direct parallel of Christ 46 and the higher Adam,

1.15 - Index, #Aion, #Carl Jung, #Psychology
filius macrocosmi, 66, 127, 155, 237
fdius philosophorum, 66, 127, 155,

1.15 - In the Domain of the Spirit Beings, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
As is well known, the difference between a being of the elements and a human being lies in the fact that a being of the elements consists of only one element, whereas a human being is composed of all four elements, plus a fifth one: the Akashaprinciple. An elemental being can only work with the element and the fluid to which it appertains; a human being, however, may become acquainted with all powers and may learn to control them. But in both cases, whether being of elements or human being, Divine Providence or the Akasha-principle is the determining factor. However, a human being is capable of incarnation, a being of the elements is not able to do this by itself. The astral body of a being of the elements breaks up into its element; a human astral body dissolves into the four elements. Another difference is the fact that with the moment of death an elemental being ceases to exist, for its spirit is mortal; man, who is something like a small macrocosm, possesses, since he has been created in
God's image, an immortal individual spirit. Although it is possible to make, out of a being computed of only one element, a fourelement-being by special magical operations and to give it an immortal spirit, a true magician will do this very seldom, and never without special reasons which must be valid enough to be justified before Divine Providence.
--
The laws ruling this zone have nothing to do with the idea of space, however, as they go for the whole microcosm and macrocosm and their analogous connection. This is the reason why man can only reach his perfection, his ultimate magical maturity, and his genuine connection with the deity, in this zone girdling the earth. This clearly shows that, from the point of view of magic, the earth-zone is the lowest sphere, but at the same time also the sphere with the highest emanation of the Divine Princi86 p Ie. I shall show further that there exist further spheres belonging to this hierarchy which the magician is able to contact, but he is able to live in the earth-zone also as a being of perfection, as the true image of God. In this zone girdling the earth the whole creation from the highest perfection of the deity down to the lowest and roughest form is manifested. A human being may get into contact with all kinds of spheres which lie above the earth-zone, but he cannot become their constant inhabitant, because the earth-zone is the reflecting mirror of the whole creation. It is the manifested world of all degrees of condensation. The old Quabbalists knew this truth and therefore called the earth-zone
"Malkuth", which does not mean earth ball, but Kingdom, by which expression creation from its highest to its lowest manifestation is meant. According to the Tree of Life of the
--
The analogies and the hierarchy of each zone are dealt with in the next chapter. Each sphere lying above the zone girdling the earth, between the Moon and Saturn, has a threefold effect: firstly on the mental, secondly on the astral and thirdly on the physical world. Depending on the question in which sphere of the earthzone a certain effect should be caused, the creation of the cause for such an effect must be considered in that zone. Since the zones mentioned above have certain individual influences on our earthzone the magician operating with beings of such zones must have a clear picture of the analogy of the laws of each zone regarding his own microcosm and the microcosm of any other human being. Each analogy of the zones to the micro- and macrocosm must be quite clear to him and he must know how to create the cause corresponding to the analogies with the help of the beings. In the magician's conception each zone will not be a limited plane beyond the earth-zone, but all zones run into one another in the microcosm as well as in the macrocosm. The zones bear astrological names, but do not have directly to do with the constructions of the stars of the universe, although there exists some relation between the stars and their constellations, enabling the astrologers to draw their conclusions for mantic purposes or to find out unfavourable influences. I have already given some hints about the synthesis of astrology.
Each zone is inhabited in just the same way as the earth-zone already known to us. The beings of the zones have their special commissions and are subject to the laws of their zone, as far as causes and effects are concerned. In our opinion there exist millions of beings in each zone. It is impossible to grade these beings categorically. Each of these beings has reached a certain degree in its spiritual development, a certain degree of maturity, and a commission has been transferred upon it according to this degree.
--
In this connection, one may raise the question of whether a being living in another zone would be able to call an initiate, a person of spiritual rank, into its zone. Such a question has to be denied from the hermetic point of view, for a human being, and especially an initiate, is a God-like creature symbolising in miniature, the macrocosm and representing the complete authority in the microcosm and macrocosm. A magician can therefore never be forced to do anything by any being, whatever degree of perfection it might have, with only one exception: Divine Providence. All heads, no matter of what rank or from which zone they come, and no matter whether good or evil, are only partial aspects of the macrocosm, of God. Without permission of Divine
Providence no being is able to urge its will on the perfect magician who has reached the connection with God. This again makes obvious to the magician the true value of man, especially of the man connected with God, and his significance within creation.

1.15 - Truth, #Initiation Into Hermetics, #Franz Bardon, #Occultism
Therefore from is standpoint and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. Only he who knows and masters the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. Certain aspects of the absolute truth will be surely acknowledged by everyone. Nobody, indeed, will doubt that there is life, volition, memory and intellect, and will refrain from arguing about these facts. No sincere adept will impose his truth to anyone who is not yet ripe for it. The person concerned would do nothing else but regard it again from his own standpoint. Therefore it would be useless to argue with non-professionals on higher kinds of truth, except people eager to search the heights of truth and beginning to ripen for it. Anything else would be a profanation and, from the magical point o view, absolutely incorrect. At this point, all of us will have to remember the words of the great Master of Christianity: Cast not your pearls before swine, lest they trample them under their feet.
To truth belongs also the capacity of correctly differentiating among knowledge and wisdom. Knowledge depends, in all domains of the human existence, on the maturity, receptivity and understanding of the mind, and the memory without regard to whether or not we have been able to enrich our knowledge by reading, transmitting or other experiences.

1.18 - Asceticism, #Initiation Into Hermetics, #Franz Bardon, #Occultism
Before bringing the theoretical part to an end which has illustrated the principles, I advise everybody that this part should not only be read, but must become the mental possession of the concerned person by means of intense reflection and meditation. He who is going to be a magician will recognize that life is dependent on the work of the elements in the various planes and spheres. It is to be seen in great and in small things, in the microcosm as well as in the macrocosm, temporarily and eternally, everywhere there are powers in action. Starting from this point of cognition, you will find that there is no death at all, in the true sense of the word, but everything goes on living, transmuting and becoming perfect according to primitive laws. Therefore a magician is not afraid of death, for he believes the physical death to be only a transition to a subtler sphere, the astral plane, and from there to the spiritual level, and so on. Consequently he will not believe in heaven nor in hell. The priests of the various religions stick to these fancies solely to keep their kids to the point. Their moralizing serves only to provoke fear of the hell or the purgatory and to promise heaven to morally good people. Average people, as far as they are religiously inclined, are favorably influenced by such a point of view for, from fear of hell, they will try to be good.
But as for the magician, he sees the purpose of the moral laws in ennobling the mind and the soul, for it is in an ennobled soul only that the universal powers can do their work, especially if body, mind and soul have been equally trained and developed.

1.18 - Evocation, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
Before a magician starts with the evocation of beings he must have the whole procedure precisely entered into the book of formulae and should, if possible, know it by heart, so that he is not delayed during his operations by any looking up. It is possible that difficulties will arise at the beginning of the magician's practice, but soon the repeated evocation of beings will increase his self-confidence. Besides that, he will realize that an evocation is not just the calling of a being, but a regular ritual, composed of a whole number of magical operations. The magician must make sure that no hiatus exists in this rite, for each hiatus would be a disturbance not only to the magician, but also to the being evoked. A faultless operation is that which the grimoires call the complete circle. This expression does not refer to the circle that is drawn by the magician for his protection, and as a symbol of the microcosm and macrocosm, which is of the relationship to God, but it refers to the total coherent magical operation. The purpose of the evocation, too, must be laid down in writing before its beginning, for during the evocation no additional questions may be raised.
As one can guess from the whole procedure of preparation, a cautiously prepared and precisely completed magical evocation requires much time. If, by repeated intercourse with one and the same being, the magician has established a good connection, so that the being pays him absolute obedience and thereby completely acknowledges his magical authority, the magician may, to save time, arrange a different way to contact the being either by an abbreviated individual rite, or even just a word for the evocation of the being and by getting the being's approval for this, or he may cause the being to choose an abridged method to which the being itself and its servants are bound to react at any time. This abridged method, too, has to be written into the book of furmulae conscientiously, so that during its practical application no mistakes occur. This is especially important should the magician have entered into a number of connections with beings.

1.19 - THE MASTER AND HIS INJURED ARM, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
When the Master heard the line, "I am She, the Embodiment of Consciousness", he said with a smile, "Whatever is in the microcosm is also in the macrocosm."
Next Mahima read the Six Stanzas of Nirvna: Om. I am neither mind, intelligence, ego, nor chitta, Neither ears nor tongue nor the senses of smell and sight; Nor am I ether, earth, fire, water, or air:

1.19 - The Practice of Magical Evocation, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
As far as the earth.zone or any other zones are concerned the round shape of the seal is to be maintained. seal is now ready and you can start preparing the circle and the triangle. If you have a circle sewn into a piece of cloth or painted on a piece of paper you put it on the floor beside the triangle and once more run over its lines with the magic wand or with your right hand, or with one finger of your right hand, meditating on the idea that they represent the eternity, the microcosm and macrocosm, that they are symbolizing the whole universe in its great and in its small aspect. The circle, in the middle of which you must stand when calling the intelligence, is for you the small and the great world. Your meditative attitude must be so strong that no other idea can exist in your mind at that moment.
You follow the same procedure when re-drawing the triangle, which represents the three dimensional world, i. e. the mental, astral and physical world. In order that the intelligence you intend to evoke should appear not only in its mental, but also in its astral and physical shape, you must include this wish when you concentrate on your meditative attitude towards the triangle.

12.02 - The Stress of the Spirit, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
And yet, at bottom, it is not such an absolute determinism, this cosmos, however apparently it may prove itself to be so. It is found, actually, that behind and in and through this ineluctable fatalism there are aberrations, freaks that do not adhere to the common pattern. In the overall macrocosmic view the reign of the fixed law is perhaps absolute but in the microcosm of infinitesimals fissures appear, discrepancies show themselves. All strict calculations turn out in the end to be mere approximations, only they tend to become more and more approximate. It is like the asymptote or the race between the hare and the tortoise in the famous storya mathematical puzzlewhere the hare starting behind can never catch up with the tortoise however fast he may run. With the discovery of new factors (sometimes only a new way of calculation) the gap is sought to be reduced, but the approximation remains. For example, the bending of a ray of light from a star passing by the solar sphere is a subject for interesting calculation: between the figure as given by the Einstein equation and the actual measurement there is a difference, although slight, yet a difference. Such differences are usually explained by some kind of intervention and if that intervention does not fully explain it, another intervention is brought in, and still the hiatus continues. This is just an example. The ultimate particles of matter, points of electric charge (or no-charge), points of tension are incalculables; their position or velocity is an indeterminate, not because of the infinitesimal size of the quantum, their very nature is so; they are erratic in their own essence. And one can justifiably ascribe a kind of free will to these ultimate, almost immaterial material particles, although when they are in bundles or groups they behave quite reasonably and are very obedient to the law, but singly each possesses or is capable of possessing a free independent movement. There is a basis here of the spirit of independence that shows itself more clearly in the biological units, and of course, very overtly and patently in the human mental consciousness.
There seems to be an entity lying at the other end away from Matter, it is the Spirit, the individual Conscious Being. If Matter is Bondage, Law, Determinism, Spirit is Freedom, Liberty, Self-choice. That is the well-known dualityPurusha and Prakriti, that divide existence between themselves. Purusha is the conscient Being, and Prakriti the inconscient becoming. These dual realities are however not irrevocably distinct and separate incommensurables. They are not unbridgeable units foreign to each other. The conscient being infuses itself into the inconscient becoming and initiates a conscious movement in the unconscious field. Thus where there was the absolute determinism of matter, sparks from the free consciousness intervene and modify the settled balance. That is the inner sense of the aberrations that one observes in the play even of physical laws. It is just the beginning of the stress of consciousness in unconscious matter. That stress increases in the march of time, in the process of evolution; and the natural freedom of the subject impinges on the rigid law of the object making it more and more pliable and plastic, more and more malleable and even reversible. In man a balance is struck between freedom and bondage although apparently bondage overweighs freedom. In the higher evolved status of being man arrives and can arrive at yet greater degrees of freedom and in the end eliminate altogether the element of bondage and transmute it into the self-expressed rhythm of the higher consciousness. The supreme Divine Consciousness or Being is that where Nature's determinism is dissolved in the self-law of the All Spirit, the Divine Will becoming the law of the being.

1.42 - This Self Introversion, #Magick Without Tears, #Aleister Crowley, #Philosophy
Brahman don't confuse with the Brahma of the Trimurti, so so many Nippies and Clippies are but too liable to do is the macrocosmic Negative Absolute, when cross-examined; its microcosm is Purusha or Atma. Very near our own Qabalistic Zero Nought in no dimensions equals Infinity (air connu). Then comes Buddhi, which curates, bookmakers' clerks, miners and Privy Councillors so often mistake for Buddha (Ha! Ha!), the faculty of discrimination. Pretty much like the 0 = 2 equation in our system.
Next, the Higher Manas, which is our Neschamah, as near as a toucher; and the Lower Manas, which, as every Lovely and Cutie well Knows, is our Ruach. The rest of the Hindu system can easily be fitted in.

1.58 - Do Angels Ever Cut Themselves Shaving?, #Magick Without Tears, #Aleister Crowley, #Philosophy
We see and hear them, usually (in my own experience) as the result of specific invocation. Less frequently we know them through the sense of touch as well; sometimes their presence is associated with a particular perfume. (This, by the way, is very striking, since it has to overcome that of the incense.) I must very strongly insist, at this point, on the difference between "gods" and "angels." Gods are macrocosmic, as we microcosmic: an incarnated (materialised) God is just as much a person, an individual animal, as we are; as such, he appeals to all our senses exactly as if he were "material."
But everything sensible is matter in some state or other; how then are we to regard an Angel, complete with robes, weapons, and other impedimenta? (I have never known a god thus encumbered, when he has been "materialised" at all. Of course, the mere apparition of a God is sub- ject to laws similar to those govering the visions of angels.)

1.65 - Man, #Magick Without Tears, #Aleister Crowley, #Philosophy
In previous letters I hope I have been able to give you some idea of the initiated conception of the macrocosm, and also to have made it clear to you why we must all use a symbolic language, and the necessity of constructing a special alphabet as the basis of our conversations about Magick.
I have also furnished you with charts of this alphabet. It would of course have been too clumsy and cumbersome to put all the different systems of symbol on to the Tree of Life. That Tree is indeed the basis of all our classification, and I hope by now you have got fairly familiar with the process of sticking everything that turns up on its correct branch of the Tree.

1.76 - The Gods - How and Why they Overlap, #Magick Without Tears, #Aleister Crowley, #Philosophy
For, as I have explained in a previous letter, Gods are people: macrocosms, not mere collocations of the elements, planets and signs as are most of the angels, intelligences and spirits. It is interesting to note that Gabriel in particular seems to be more than one of these; he enjoys the divine privilege of being himself. Between you and me and the pylon, I suspect that Gabriel who gave the Q'uran to Mohammed was in reality a "Master" or messenger of some such person, more or less as Aiwass describes himself as "...the minister of Hoor-paar-kraat." (AL I, 7) His name implies some such function; for G.B.R. is Mercury between the Two Greater Lights, Sol and Luna. This seems to mean that he is something more than a lunar or terrestrial archangel; as he would appear to be from 777. (There now! That was my private fiend again the Demon of Digression. Back to our Gods!) 777 itself, to say nothing of The Golden Bough and the Good Lord knows how many other similar monuments of lexicography (for really they are little more), is our text-book. We are bound to note at once that the Gods sympathise, run into one another, coalesce much more closely than any other of the Orders of Being. There is not really much in common between a jackal and a beetle, or between a wolf and an owl, although they are grouped under Pisces or Aries respectively. But Adonis, Attis, Osiris, Melcarth, Mithras, Marsyas a whole string of them comes tripping off the tongue. They all have histories; their birth, their life, their death, their subsequent career; all goes naturally with them exactly as if they were (say) a set of warriors, painters, anything superbly human. We feel instinctively that we know them, or at least know of them in the same sense that we know of our fellow men and women; and that is a sense which never so much as occurs to us when we discuss Archangels. The great exception is the Holy Guardian Angel; and this as I have shewn in another letter is for exactly the same reason; He is a Person, a macrocosmic Individual. (We do not know about his birth and so on; but that is because he is, so to speak, a private God; he only appears to the world at all through some reference to him by his client; for instance, the genius or Augoeides of Socrates).
Let us see how this works in practice. Consider Zeus, Jupiter, Amon- Ra, Indra, etc., we can think of them as the same identical people known and described by Greeks, Romans, Egyptians and Hindus; they differ as Mont Cervin differs from Monte Silvio and the Matterhorn.

1.kbr - Abode Of The Beloved, #Songs of Kabir, #Kabir, #Sufism
Micro and macrocosm Are Non-Existent.
Five Elemental Constituents and the Trinity Are Both Not There

1.rmpsd - Who in this world, #unset, #Arthur C Clarke, #Fiction
Both macrocosm and microcosm
are lost within Mother's Womb.

2.01 - THE ARCANE SUBSTANCE AND THE POINT, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[41] John Dee (15271607) speculates as follows: It is not unreasonable to suppose, that by the four straight lines which run in opposite directions from a single, individual point, the mystery of the four elements is indicated. According to him, the quaternity consists of four straight lines meeting in a right angle. Things and beings have their first origin in the point and the monad.30 The centre of nature is the point originated by God,31 the sun-point in the egg.32 This, a commentary on the Turba says, is the germ of the egg in the yolk.33 Out of this little point, says Dorn in his Physica Genesis, the wisdom of God made with the creative Word the huge machine of the world.34 The Consilium coniugii remarks that the point is the chick (pullus).35 Mylius adds that this is the bird of Hermes,36 or the spirit Mercurius. The same author places the soul in the midpoint of the heart together with the spirit, which he compares with the angel who was infused with the soul at this point (i.e., in the womb).37 Paracelsus says that the anima iliastri dwells in the fire in the heart. It is incapable of suffering, whereas the anima cagastris is capable of suffering and is located in the water of the pericardium.38 Just as earth corresponds to the triangle and water to the line, so fire corresponds to the point.39 Democritus stresses that fire consists of fiery globules.40 Light, too, has this round form, hence the designation sun-point. This point is on the one hand the worlds centre, the salt-point in the midst of the great fabric of the whole world, as Khunrath calls it (salt = Sapientia). Yet it is not only the bond but also the destroyer of all destructible things. Hence this world-egg is the ancient Saturn, the . . . most secret lead of the sages, and the ambisexual Philosophic Man of the Philosophers, the Catholick Androgyne of the Sophists, the Rebis, etc.41 The most perfect form is round, because it is modelled on the point. The sun is round and so is fire, since it is composed of the fiery globules of Democritus. God fashioned the sphere of light round himself. God is an intelligible sphere whose centre is everywhere and whose circumference is nowhere.42 The point symbolizes light and fire, also the Godhead in so far as light is an image of God or an exemplar of the Deity. This spherical light modelled on the point is also the shining or illuminating body that dwells in the heart of man. The light of nature is the radical moisture (humidum radicale) which, as balsam, works from the heart, like the sun in the macrocosm and, we must conclude, like God in the supracelestial world. Thus does Steeb describe the
, the second God in man.43 The same author derives the gold from the dew or supracelestial balsam sinking into the earth. Here he is probably referring to the older formulations of Maier,44 where the sun generates the gold in the earth. Hence the gold, as Maier says, obtains a simplicity approaching that of the circle (symbol of eternity) and the indivisible point. The gold has a circular form.45 This is the line which runs back upon itself, like the snake that with its head bites its own tail, wherein that supreme and eternal painter and potter, God, may rightly be discerned.46 The gold is a twice-bisected circle, i.e., one divided into four quadrants and therefore a quaternity, a division made by nature that contraries may be bound together by contraries.47 It can therefore, he says, be compared to the sacred city, Jerusalem48 (cf. Revelation 21 : 10ff.). It is a golden castle engirt with a triple wall,49 a visible image of eternity.50 Though gold be mute so far as sound or voice is concerned, yet by virtue of its essence it proclaims and everywhere bears witness to God. And just as God is one in essence, so the gold is one homogeneous substance.51 For Dorn the unity of God,52 the unarius, is the centre of the ternarius, the latter corresponding to the circle drawn round the centre.53 The point as the centre of the quaternio of the elements is the place where Mercurius digests and perfects.54

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
is in the macrocosm; it is the great pure luminous existence, selfconscious and self-blissful, which acts not, neither desires, but
watches the infinite play of Prakriti in the life of the creature

2.08 - The Sword, #Liber ABA, #Aleister Crowley, #Philosophy
Every emotion is an obsession; the most horrible of blasphemies is to attri bute any emotion to God in the macrocosm, or to the pure soul in the microcosm.
How can that which is self-existence, complete, be moved? It is even written that "Motion about a point is iniquity ... Torsion is iniquity."

2.09 - Memory, Ego and Self-Experience, #The Life Divine, #Sri Aurobindo, #Integral Yoga
Time-point which it is impossible to arrest for a moment. There is a constant changing, even when there is no shifting of Spacecircumstance, a change both in the body or form of itself which the consciousness directly inhabits and the environing body or form of things in which it less directly lives. It is equally affected by both, though more vividly, because directly, by the smaller than by the larger habitation, by its own body than by the body of the world, because only of the changes in its own body is it directly conscious and of the body of the world only indirectly through the senses and the effects of the macrocosm on the microcosm. This change of the body and the surroundings is not so insistently obvious or not so obviously rapid as the swift mutation of Time; yet it is equally real from moment to moment and equally impossible to arrest. But we see that the mental being only regards all this mutation so far as it produces effects upon its own mental consciousness, generates impressions and changes in its mental experience and mental body, because only through the mind can it be aware of its changing physical habitation and its changing world-experience. Therefore there is, as well as a shifting or change of Time-point and Space-field, a constant modifying change of the sum of circumstances experienced in
Time and Space and as the result a constant modification of the mental personality which is the form of our superficial or apparent self. All this change of circumstance is summed up in philosophical language as causality; for in this stream of the cosmic movement the antecedent state seems to be the cause of a subsequent state, or else this subsequent state seems to be the

2.11 - The Crown, #Liber ABA, #Aleister Crowley, #Philosophy
4:The crimson cap implies concealment, and is also symbolical of the flood of glory that pours upon the Magician from above. It is of velvet for the softness of the divine kiss, and crimson for that it is the very blood of God which is its life. The band of gold is the eternal circle of perfection. The three pentagrams symbolize the Father, the Son, and the Holy Spirit, while the hexagram represents the Magician himself. Ordinarily, pentagrams represent the microcosm, hexagrams the macrocosm; but here the reverse is the case, because in this Crown of Perfction, that which is below has become that which is above, and that which is above has become that which is below. If a diamond be worn, it is for the Light which is before all manifestations in form; if an opal, it is to commemorate that sublime plan of the All, to fold and unfold in eternal rapture, to manifest as the Many that the Many may become the One Unmanifest. But this matter is too great for an elementary treatise on Magick.
5:The Serpent which is coiled about the Crown means many things, or, rather, one thing in many ways. It is the symbol of royalty and of initiation, for the Magician is anointed King and Priest.

2.20 - The Lower Triple Purusha, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
We may seek this knowledge on two sides separately, the side of Purusha, the side of prakriti; and we may combine the two for the perfect possession of the various relations of Purusha and prakriti in the light of the Divine. There is, says the Upanishad, a fivefold soul in man and the world, the microcosm and the macrocosm. The physical soul, self or being, -- Purusha, Atman, -- is that of which we are all at first conscious, a self which seems to have hardly any existence apart from the body and no action vital or even mental independent of it. This physical soul is present everywhere in material Nature, it pervades the body, actuates obscurely its movements and is the whole basis of its experiences; it informs all things even that are not mentally conscious. But in man this physical being has become vitalised and mentalised; it has received something of the law and capacities of the vital and mental being and nature. But its possession of them is derivative, superimposed, as it were, on its original nature and exercised under subjection to the law and action of the physical existence and its instruments. It is this dominance of our mental and vital parts by the body and the physical nature which seems at first sight to justify the theory of the materialists that mind and life are only circumstances and results of physical force and all their operations explicable by the activities of that force in the animal body. In fact, entire subjection of the mind and the life to the body is the characteristic of an undeveloped humanity, as it is in an even greater degree of the infra-human animal. According to the theory of reincarnation those who do not get beyond this stage in the earthly life, cannot rise after death to the mental or higher vital worlds, but have to return from the confines of a series of physical planes to increase their development In the next earthly existence. For the undeveloped physical soul is entirely dominated by material nature and its impressions and has to work them out to a better advantage before it can rise in the scale of being.
A more developed humanity allows us to make a better and freer use of all the capacities and experiences that we derive from the vital and mental planes of being, to lean more for support upon these hidden planes, be less absorbed by the physical and to govern and modify the original nature of the physical being by greater vital forces and powers from the desire-world and greater and subtler mental forces and powers from the psychical and intellectual planes. By this development we are able to rise to higher altitudes of the intermediary existence between death and rebirth and to make a better and more rapid use of rebirth itself for a yet higher mental and spiritual development. But even so, in the physical being which still determines the greater part of our waking self, we act without definite consciousness of the worlds or planes which are the sources of our action. We are aware indeed of the life-plane and mind-plane of the physical being, but not of the life-plane and mind-plane proper or of the superior and larger vital and mental being which we are behind the veil of our ordinary consciousness. It is only at a high stage of development that we become aware of them and even then, ordinarily, only at the back of the action of our mentalised physical nature; we do not actually live on those planes, for if we did we could very soon arrive at the conscious control of the body by the life-power and of both by the sovereign mind; we should then be able to determine our physical and mental life to a very large extent by our will and knowledge as masters of our being and with a direct action of the mind on the life and body. By Yoga this power of transcending the physical self and taking possession of the higher selves may to a greater or less degree be acquired through a heightened and widened self-consciousness and self-mastery.

2.21 - IN THE COMPANY OF DEVOTEES AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
The macrocosm and microcosm rest in the Mother's womb; Now do you see how vast it is? In the Muladhara The yogi meditates on Her, and in the Sahasrara: Who but iva has beheld Her as She really is?
Within the lotus wilderness She sports beside Her Mate, the Swan.

2.21 - The Ladder of Self-transcendence, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The transcendence of this lower triple being and this lower triple world, to which ordinarily our consciousness arid its powers and results are limited, -- a transcendence described by the Vedic seers as an exceeding or breaking beyond the two firmaments of heaven and earth, -- opens out a hierarchy of infinitudes to which the normal existence of man even in its highest and widest flights is still a stranger. Into that altitude, even to the lowest step of its hierarchy, it is difficult for him to rise. A separation, acute in practice though unreal in essence, divides the total being of mall, the microcosm, as it divides also the world-being, the macrocosm. Both have a higher and a lower hemisphere, the parardha and aparardha of the ancient wisdom. The higher hemisphere is the perfect and eternal reign of the Spirit; for there it manifests without cessation or diminution its infinities, deploys the unconcealed glories of its illimitable existence, its illimitable consciousness and knowledge, its illimitable force and power, its illimitable beatitude. The lower hemisphere belongs equally to the Spirit; but here it is veiled, closely, thickly, by its inferior self-expression of limiting mind, confined life and dividing body. The Self in the lower hemisphere is shrouded in name arid form; its consciousness is broken up by the division between the internal and external, the individual arid universal; its vision and sense are turned outward; its force, limited by division of its consciousness, works in fetters; its knowledge, will, power, delight, divided by this division, limited by this limitation, are open to the experience of their contrary or perverse forms, to ignorance, weakness and suffering. We can indeed become aware of the true Self or Spirit in ourselves by turning our sense and vision inward; we can discover too the same Self or Spirit in the external world and its phenomena by plunging them there also inward through the veil of names and forms to that which dwells in these or else stands behind them. Our normal consciousness through this inward look may become by reflection aware of the infinite being, consciousness and delight of the Self and share in its passive or static infinity of these things. But we can only to a very limited extent share in its active or dynamic manifestation of knowledge, power and joy. Even this static identity by reflection cannot, ordinarily, be effected without a long and difficult effort and as the result of many lives of progressive self-development; for very firmly is our normal consciousness bound to the law of its lower hemisphere of being. To understand the possibility of transcending it at all, we must restate in a practical formula the relations of the worlds which constitute the two hemispheres.
All is determined by the Spirit, for all from subtlest existence to grossest matter is manifestation of the Spirit. But the Spirit, Self or Being determines the world it lives in and the experiences of its consciousness, force and delight in that world by some poise -- among many possible -- of the relations of Purusha and prakriti, Soul and Nature, -- some basic poise in one or other of its own cosmic principles. Poised in the principle of Matter, it becomes the physical self of a physical universe in the reign of a physical Nature; Spirit is then absorbed in its experience of Matter; it is dominated by the ignorance and inertia of the tamasic Power proper to physical existence. In the individual it becomes a materialised soul, annamaya purusa, whose life and mind have developed out of the ignorance and inertia of the material principle and are subject to their fundamental limitations. For life in Matter works in dependence on the body; mind in Matter works in dependence on the body and on the vital or nervous being; spirit itself in Matter is limited and divided in its self-relation and its powers by the limitations and divisions of this matter-governed and life-driven mind. This materialised soul lives bound to the physical body and its narrow superficial external consciousness, and it takes normally the experiences of its physical organs, its senses, its matter-bound life and mind, with at most some limited spiritual glimpses, as the whole truth of existence.

3.00 - The Magical Theory of the Universe, #Liber ABA, #Aleister Crowley, #Philosophy
the macrocosm; the Great Work is the raising of the whole man in
perfect balance to the power of Infinity.
--
knowledge; we may, therefore, define the macrocosm as the totality of things
possible to his perception. As evolution develops those instruments, the macrocosm and the Microcosm extend; but they always maintain their mutual relation.
Neither can possess any meaning except in terms of the other. Our discoveries

3.01 - The Principles of Ritual, #Liber ABA, #Aleister Crowley, #Philosophy
Ritual. It is the uniting of the Microcosm with the macrocosm.
The Supreme and Complete Ritual is therefore the Invocation of
--
its imperfection of impurity would vitiate the macrocosm of which
it is the image. For example, God is above sex; and therefore, neither
--
branches of Magick. In invocation, the macrocosm floods the
consciousness. In evocation, the Magician, having become the

3.02 - SOL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[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

3.03 - SULPHUR, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[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.
[142] From what has been said it should be evident that sulphur is the essence of an active substance. It is the spirit of the metals,135 forming with quicksilver, the other spirit of nature, the two principles and the matter of the metals, since these two principles are themselves metals in potentia.136 Together with Mercurius it also forms the lapis.137 In fact, it is the heart of all things138 and the virtue of all things.139 Enumerating, along with water and moisture, the synonyms for the lapis as the whole secret and life of all things whatsoever, the Consilium coniugii says: The oil that takes up the colour, that is, the radiance of the sun, is itself sulphur.140 Mylius compares it to the rainbow: The sulphur shines like the rainbow above the waters . . . the bow of Isis stands half on the pure, liquid, and flowing water and half on the earth . . . hence the whole property of sulphur and its natural likeness are expressed by the rainbow. Thus sulphur, so far as it is symbolized by the rainbow, is a divine and wonderful experience. A few lines further on, after mentioning sulphur as one of the components of the water, Mylius writes that Mercurius (i.e., the water) must be cleansed by distillation from all foulness of the earth, and then Lucifer, the impurity and the accursed earth, will fall from the golden heaven.141 Lucifer, the most beautiful of the angels, becomes the devil, and sulphur is of the earths foulness. Here, as in the case of the dragons head, the highest and the lowest are close together. Although a personification of evil, sulphur shines above earth and water with the splendour of the rainbow, a natural vessel142 of divine transformation.
--
[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.

3.04 - LUNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[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:
--
Now mark this: Wherever there is a disheartened and timid man in whom imagination has created the great fear and impressed it on him, the moon in heaven aided by her stars is the corpus to bring this about. When such a disheartened timid man looks at the moon under the full sway of his imagination, he looks into the speculum venenosum magnum naturae [great poisonous mirror of nature], and the sidereal spirit and magnes hominis [magnet of man] will thus be poisoned by the stars and the moon. But we shall expound this more clearly to you as follows. Through his imagination the timid man has made his eyes basilisk-like, and he infects the mirror, the moon, and the stars, through himself at the start, and later on so that the moon is infected by the imagining man; this will happen soon and easily, by dint of the magnetic power which the sidereal body and spirit exerts upon the celestial bodies [viz.] the moon and the stars in great Nature [viz., the macrocosm]. Thus man in turn will be poisoned by this mirror of the moon and the stars which he has looked at; and this because (for, as you can see, it happens quite naturally) a pregnant woman at the time of menstruation similarly stains and damages the mirror by looking into it. For at such a time she is poisonous and has basilisks eyes ex causa menstrui et venenosi sanguinis [because of the menstrual and poisonous blood] which lies hidden in her body and nowhere more strongly than in her eyes. For there the sidereal spirit of the stained body lies open and naked to the sidereal magnet. Quia ex menstruo et venenoso sanguine mulieris causatur et nascitur basiliscus, ita luna in coelo est oculus basilisci coeli [Because as the basilisk is caused and born from the menstrual and poisonous blood of a woman, thus the moon in the sky is the eye of the basilisk of heaven]. And as the mirror is defiled by the woman, thus conversely the eyes, the sidereal spirit, and the body of man are being defiled by the moon, for the reason that at such time the eyes of the timid imagining man are weak and dull, and the sidereal spirit and body draw poison out of the mirror of the moon into which you have looked. But not so that only one human being has the power thus to poison the moon with his sight, no; hence I say that, mostly, menstruating women do poison the moon and the stars much more readily and also more intensely than any man, easily so. Because as you see that they poison and stain the mirror made of metallic material and what is even more, the glass mirrormuch more and sooner they defile the moon and the stars at such a time. And even if at such time the moon only shines on water and the woman looks at the water, the moon will be poisoned, and by still many more means, but it would not do to reveal all this clearly. And such poisoning of the moon happens for this reason: it is the naked eye of the spirit and of the sidereal body and it often grows new and young as you can see. Just as a young child who looks into a mirror which was looked at by a menstruating woman will become long-sighted and cross-eyed and his eyes will be poisoned, stained, and ruined, as the mirror was stained by the menstruating woman; and so also the moon, and also the human being, is poisoned. And as the moon, when it grows new and young, is of a poisonous kind, this you shall notice in two ways, namely in the element of water and also in wood, loam, etc.: as this, when it is gathered at the wrong time will not burn well, but be worm-eaten, poisonous, bad, and putrid, so is also the moon, and that is why it can be poisoned so easily by merely looking at it and the moon with its light is the humidum ignis [moisture of fire], of a cold nature, for which reason it is capable of receiving the poison easily.356
[216] In the Table of Correspondences in Penotus357 the following are said to pertain to the moon: the snake, the tiger, the Manes, the Lemurs, and the dei infernales. These correlations show clearly how Penotus was struck by the underworld nature of the moon.358 His heretical empiricism led him beyond the patristic allegories to a recognition of the moons dark side, an aspect no longer suited to serve as an allegory of the beauteous bride of Christ. And just as the bitch was forgotten in the lunar allegory of the Church, so too our masculine judgment is apt to forget it when dealing with an over-valued woman. We should not deceive ourselves about the sinister tail of the undoubtedly desirable head: the baying of Hecate is always there, whether it sound from near or from far. This is true of everything feminine and not least of a mans anima. The mythology of the moon is an object lesson in female psychology.359

3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[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

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
--
microcosm; and our equilibration must therefore be with the hexagram or macrocosm. In other words, 5=68 is the formula of the
Solar operation; but then 6=58 is the formula of the Martial
--
microcosm in the macrocosm; but this other problem is to separate a
particular force from the macrocosm, just as a savage might hew out
a flint axe from the deposits in a chalk cliff. Similarly, an operation

3.08 - Of Equilibrium, #Liber ABA, #Aleister Crowley, #Philosophy
You must get your macrocosm and Microcosm exactly balanced,
vertically and horizontally, or the images will not coincide.
--
assertion of the structural identity of the macrocosm and the Microcosm. Equilibrium is the condition of manifested existence.
55

3.14 - Of the Consecrations, #Liber ABA, #Aleister Crowley, #Philosophy
is the Microcosm of his own macrocosm, whether or no either one
or the other extend beyond his knowledge of them. He must therefore arouse in himself those ideas which are clansmen of the

3.15 - Of the Invocation, #Liber ABA, #Aleister Crowley, #Philosophy
of the macrocosm, and that of the Microcosm. For this reason the latter must be
made as pure and consecrated as the former. The puzzle for most people is how to

3.18 - Of Clairvoyance and the Body of Light, #Liber ABA, #Aleister Crowley, #Philosophy
employed actually exist in the macrocosm, and thus possess a
[158] natural correspondence with microcosmic affairs. But in practice

3-5 Full Circle, #unset, #Arthur C Clarke, #Fiction
"The Circle of Perfection," says Marjorie Nicholson, "from which men had long deduced their metaphysics, ethics and aesthetics, was broken during the seventeenth century. `Correspondence' between macrocosm (the universe] and microcosm [the human mind], which man had accepted as basic to faith, was no longer valid in [his incorrect and unintegrated picture of] a new mechanical universe and mechanical world."31
The unity of mind and feeling, the Circle of Perfection created by medieval mystics and scholastics, was shattered by the apostle of empiricism, Francis Bacon, and the parts were dispersed by his fellow empiricists, each of whose strong but little knowledge became ever more clearly a deadly dangerous thing.
--
The parts of Unified Science are mutually illuminating, reciprocally correcting, and Circle expanding. Among these parts is the microcosm: the mentalities of all the human Periods and Strata, from naked Hunters and Gatherers in dry Australian deserts to space-suited, computer-guided astronauts on the airless moon. Unified Science conveys to each of these microcosms, and internalizes within it, the macrocosm's verifiable and compelling natural and moral law.34
In the light of this Full Circle, the above-mapped 19th century American and 20th century Soviet webs-of-mind gain meaning and permit prediction. For in both of these cultures the distinction between controller and work component, Minority and Majority, is clear, and their ordination is cybernetically correct. Each of these systems had, or has, a public philosophy at the time in question which accords with the central order in regard to the superordination of controller over work component. Unified Science permits us to formulate the problem of open and selective admissions and to predict the outcomes of these alternative solutions as follows:

3.6.01 - Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
The Upanishad too describes the cosmos as a universal motion and becoming; it is all this that is mobile in the mobility, jagatyāṁ jagat,-the very word for universe, jagat, having the radical sense of motion, so that the whole universe, the macrocosm, is one vast principle of motion and therefore of change and instability, while each thing in the universe is in itself a microcosm of the same motion and instability Existences are "all becomings"; the Self-existent Atman, Swayambhu, has become all becomings, ātmā eva abhūt sarvāṇi bhūtāni. The relation between God and World is summed up in the phrase, "It is He that has moved out everywhere, sa paryagāt"; He is the Lord, the Seer and Thinker, who becoming everywhere-Heraclitus' Logos, his Zeus, his One out of which come all things-"has fixed all things rightly according to their nature from years sempiternal",-Heraclitus' "All things are fixed and determined." Substitute his Fire for the Vedantic Atman and there is nothing in the expressions of the Upanishad which the Greek thinker would not have accepted as another figure of his own thought. And do not the Upanishads use among other images this very symbol of the Fire? "As one Fire has entered into the world and taken shapes according to the various forms in the world," so the one Being has become all these names and forms and yet remains the One. Heraclitus tells us precisely the same thing; God is all contraries, "He takes various shapes just as fire, when it is mingled with spices, is named according to the savour of each." Each one names Him according to his pleasure, says the Greek seer, and He accepts all names and yet accepts none, not even the highest name of Zeus. "He consents and yet at the same time does not consent to be called by the name of Zeus." So too said Indian Dirghatamas of old in his long hymn of the divine Mysteries in the Rig Veda, "One existent the sages call by many names." Though He assumes all these forms, says the Upanishad, He has no form that the vision can seize, He whose name is a mighty splendour. We see again how close are the thoughts of the Greek and very often even his expressions and images to the sense and style of the Vedic and Vedantic sages.
We must put each of Heraclitus' apophthegms into its right place if we would understand his thought. "It is wise to admit that all things are one,"-not merely, be it noted, that they came from oneness and will go back to oneness, but that they are one, now and always,-all is, was and ever will be the ever-living Fire. All seems to our experience to be many, an eternal becoming of manifold existences; where is there in it any principle of eternal identity? True, says Heraclitus, so it seems; but wisdom looks beyond and does see the identity of all things; Night and Day, Life and Death, the good and the evil, all are one, the eternal, the identical; those who see only a difference in objects, do not know the truth of the objects they observe. "Hesiod did not know day and night; for it is the One,"-esti gar hen, asti hi ekam. Now, an eternal and identical which all things are, is precisely what we mean by Being; it is precisely what is denied by those who see only Becoming. The Nihilistic Buddhists1 insisted that there were only so many ideas, vijñānāni, and impermanent forms which were but the combination of parts and elements: no oneness, no identity anywhere; get beyond ideas and forms, you get to self-extinction, to the Void, to Nothing. Yet one must posit a principle of unity somewhere, if not at the base or in the secret being of things, yet in their action. The Buddhists had to posit their universal principle of Karma which, when you think of it, comes after all to a universal energy as the cause of the world, a creator and preserver of unchanging measures. Nietzsche denied Being, but had to speak of a universal Will-to-be; which again, when you come to think of it, seems to be no more than a translation of the Upanishadic tapo brahma, "Will-Energy is Brahman." The later Sankhya denied the unity of conscious existences, but asserted the unity of Nature, Prakriti, which is again at once the original principle and substance of things and the creative energy, the phusis of the Greeks. It is indeed wise to agree that all things are one; for vision drives at that, the soul and the heart reach out to that, thought comes circling round to it in the very act of denial.

36.07 - An Introduction To The Vedas, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
Our interpretation of the Vedas, strictly speaking, is not to be called a spiritual interpretation. It is rather the interpretation of the essential principles of creation. The spiritual naturally implies the doctrine of Brahman expounded in the Upanishads. The Vedas do not exactly deal with the doctrine of Brahman. They speak of the essential principles ranging from gross to subtle and subtler ones, present in the macrocosm and microcosm (somewhat like the 24 principles of the Sankhya Philosophy). The Vedas describe the nature, function and mutual relation of these basic principles and initiate us into a discipline whereby the lesser principles can be transmuted into the higher ones. But for that there is the need of the right attitude for looking at things and their right understanding. Those who will approach the Vedas with an ordinary intellect for the mere satisfaction of an intellectual curiosity will hardly be able to grasp the true significance of the Vedas. What does the Veda itself say about the Rishis? rtasapa asantsakam...[^84]
Rigveda 1.179.2. (Guardians of the Truth, they are with the gods, speaking the Truths with them.) They were knowers of the true nature of truth and they used to commune with the gods through the interchange of truth-principles. Therefore the study of the Vedas on the part of those who have no seeking or aspiration for the attainment of the truth is bound to prove futile - a casting of seeds in the desert.

4.02 - GOLD AND SPIRIT, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[355] The definition of the king as pneuma carried considerably more weight than his interpretation as gold. Rulands Lexicon defines Rex as follows: RexKing, Soul, Spiritual Water which gives Moisture to the Female and is restored to the Fountain whence it was derived. The Spirit is Water.24 Here Rex is still the divine soul, the moist Osiris,25 a life-giving, fertilizing pneuma and not primarily the physical gold. The mystique of the king comes out even more clearly in Khunrath: When at last, he says, the ash-colour, the whitening, and the yellowing are over, you will see the Philosophical Stone, our King and Lord of Lords, come forth from the couch and throne of his glassy sepulchre26 onto the stage of this world, in his glorified body, regenerated and more than perfect, shining like a carbuncle, and crying out, Behold, I make all things new.27 In his story of how the lapis is made, Khunrath describes the mystic birth of the king. Ruach Elohim (the spirit of God) penetrated to the lowest parts and to the centre (meditullium) of the virginal massa confusa, and scattered the sparks and rays of his fruitfulness. Thus the form impressed itself [forma informavit], and the purest soul quickened and impregnated the tohu-bohu, which was without form and void. This was a mysterium typicum (a symbolical mystery), the procreation of the Preserver and Saviour of the macrocosm and the Microcosm. The Word is become flesh . . . and God has revealed himself in the flesh, the spirit of God has appeared in the body. This, the son of the macrocosm . . . that, the son of God, the God-man . . . the one in the womb of the macrocosm, the other in the womb of the Microcosm, and both times the womb was virginal. In the Book or Mirror of Nature, the Stone of the Wise, the Preserver of the macrocosm, is the symbol of Christ Jesus Crucified, Saviour of the whole race of men, that is, of the Microcosm.28 The son of the macrocosm begotten by the divine pneuma (the Egyptian ka-mutef) is of like kind and consubstantial with the Begetter. His soul is a spark of the world-soul. Our stone is three and one, which is to say triune, namely earthly, heavenly, and divine. This reminds us of the Egyptian sequence: Pharaoh, ka, God. The triune stone consists of three different and distinct substances: Sal-Mercurius-Sulphur.29

4.04 - THE REGENERATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
The house of the sphere is the vas rotundum, whose roundness represents the cosmos and, at the same time, the world-soul, which in Plato surrounds the physical universe from outside. The secret content of the Hermetic vessel is the original chaos from which the world was created. As the filius macrocosmi and the first man the king is destined for rotundity, i.e., wholeness, but is prevented from achieving it by his original defect.
[374] Verse 10
--
[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.
--
[419] Evidently on account of its close connection with Venus the green lion has, surprisingly enough, rose-coloured blood, as mentioned by Dorn206 and by his contemporary, Khunrath.207 The latter ascribes rose-coloured blood to the filius macrocosmi as well.208 This peculiarity of the green lions blood establishes its connection not only with the filius, a well-known Christ parallel, but above all with the rose, whose symbolism produced not only the popular title Rosarium (rose-garden) but also the Rosen-creuz (Rosie Cross). The white and the red rose 209 are synonyms for the albedo 210 and rubedo. The tincture is of a rosy colour and corresponds to the blood of Christ, who is compared and united with the stone.211 He is the heavenly foundation-stone and corner-stone. 212 The rose-garden is a garden enclosed and, like the rose, a soubriquet of Mary, the parallel of the locked prima materia.213
[420] The relation of the love-goddess to red dates back to ancient times.214 Scarlet215 is the colour of the Great Whore of Babylon and her beast. Red is the colour of sin.216 The rose is also an attri bute of Dionysus. Red and rose-red are the colour of blood, a synonym for the aqua permanens and the soul, which are extracted from the prima materia and bring dead bodies to life.217 The prima materia is called meretrix and is equated with Great Babylon, just as are the dragon and the lion with the dragon of Babel. The stone, the filius regius, is the son of this whore. In ecclesiastical tradition the son of the whore is Antichrist, begotten by the devil, as we read in the Elucidarium of Honorius of Autun.218

4.3.1.03 - The Self and the Sense of Individuality, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
Also, the microcosm reproduces the macrocosm - so all is
present in each, though all is not expressed (and cannot be) in
--
in which all that is in the macrocosm (the larger universe) is
present. All these things are for experience, for knowledge and

5.04 - THE POLARITY OF ADAM, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[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:

5.08 - ADAM AS TOTALITY, #Mysterium Coniunctionis, #Carl Jung, #Psychology
We can recognize here relationships with Cabalistic ideas. Paracelsuss pupil, Adam von Bodenstein, says in his Onomasticon: The sapphire material: that liquid in which there is no harmful matter.334 Dorn335 relates the sapphirine flower to the Arcanum Cheyri of Paracelsus.336 The Epistola ad Hermannum cites a certain G. Ph. Rodochaeus de Geleinen Husio:337Then arises the sapphirine flower of the hermaphrodite, the wondrous mystery of the macrocosm, of which one part, if it be poured into a thousand parts of the melted Ophirizum, converts it all into its own nature.338 This passage is influenced by Paracelsus.
[642] The Lapis Sapphireus or Sapphirinus is derived from Ezekiel 1 : 22 and 26, where the firmament above the living creature was like a terrible crystal and a sapphire stone (also 10 : 1), and from Exodus 24 : 10: And they saw the God of Israel: and under his feet as it were a work of sapphire stone, and as the heaven, when clear (DV). In alchemy our gold is crystalline;339 the treasure of the Philosophers is a certain glassy heaven, like crystal, and ductile like gold;340 the tincture of gold is transparent as crystal, fragile as glass.341 The Book of the Cave of Treasures says that Adams body shone like the light of a crystal.342 The crystal, which appears equally pure within and without, refers in ecclesiastical language to the unimpaired purity of the Virgin.343 The throne in Ezekiels vision, says Gregory the Great, is rightly likened to the sapphire, for this stone has the colour of air.344 He compares Christ to the crystal in a way that served as a model for the language and ideas of the alchemists.345

6.02 - STAGES OF THE CONJUNCTION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[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.

6.04 - THE MEANING OF THE ALCHEMICAL PROCEDURE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[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.

6.05 - THE PSYCHOLOGICAL INTERPRETATION OF THE PROCEDURE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[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.
--
[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.

6.09 - THE THIRD STAGE - THE UNUS MUNDUS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
(baetylus), a stone that hath a spirit,233 and the living stone mentioned in the New Testament,234 which in the Shepherd of Hermas is the living man who adds himself as a brick to the tower of the Church. Above all, its incorruptibility is stressed: it lasts a long time, or for all eternity; though alive, it is unmoved; it radiates magic power and transforms the perishable into the imperishable and the impure into the pure; it multiplies itself indefinitely; it is simple and therefore universal, the union of all opposites; it is the parallel of Christ and is called the Saviour of the macrocosm. But the caelum also signifies mans likeness to God (imago Dei), the anima mundi in matter, and the truth itself. It has a thousand names. It is also the Microcosm, the whole man (
), chn-yn, a homunculus and a hermaphrodite. These designations and significations are but a small selection from the plethora of names mentioned in the literature.

6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
virile of heaven, that is, of the macrocosm conceived as the
homo maximus. 17 The spermatozoon seems, rather, to cor-

BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
useful to animal life is locked up in Man -- the microcosm of the macrocosm -- and abnormal
conditions may not unfrequently result in the strange phenomena which Darwinists regard as

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
first so used and applied to the macrocosm, after which it descended to the Microcosm, or Man. There
was, then, the purely intellectual and metaphysical, or the "inner Science," and the as purely
--
both the microcosm and the macrocosm, as external objects of perception." (pp. 113, 115).
But the true esoteric sense of the word "Makara," does not mean "crocodile," in truth, at all, even
--
and the mortal man." Thus far the macrocosm and the Microcosm.
[[Vol. 2, Page]] 581 THE MASTER MASON'S GRIP.
--
sun the understanding." The sun and moon are the deities of our planetary macrocosmos, and
therefore Sankara adds that "the mind and the understanding are the respective deities of the (human)

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
Egg" is the microcosmic symbol of the macrocosmic prototype -- the "Virgin Mother" -- Chaos or the
Primeval Deep. The male Creator (under whatever name) springs forth from the Virgin female, the
--
Even the teaching about the Septenary constitution of the sidereal bodies and of the macrocosm -from which the septenary division of the microcosm, or Man -- has until now been among the most
esoteric. In olden times it used to be divulged only at the Initiation and along with the most sacred
--
microcosm of its higher macrocosm. The same for the Universe, which manifests periodically, for
purposes of the collective progress of the countless lives, the outbreathings of the One Life; in order
--
so on earth; and man -- the microcosm and miniature copy of the macrocosm -- is the living witness to
this Universal Law, and to the mode of its action. We see that every external motion, act, gesture,
--
everything is formed. It is the Chaos . . . out of which the macrocosm, and, later on, by evolution and
division in Mysteria Specialia,* each separate being, came into existence. "All things and all

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
. . in infinitude and Eternity; that the solar system is as much the microcosm of the ONE macrocosm
as man is the former when compared with his own little Solar Cosmos."*

Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction
1O8. ON THE macrocosmIC STAR
1O9. ON HIS WOMAN OLUN AND ON THE ECSTASY THAT SURPASSES ALL
--
DE STELLA macrocosmI. (On the macrocosmic Star)
Thus far then concerning the Pentagram, how it is of the Cross, and its

The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction
microcosm amplifies the macrocosm. Such is his goal, his reason to be; such seems to be, in
our eyes, his true earthly mission and the cause of his own salvation. Above, God; below,
--
the earth, empty and inane, and water; it is the son bom in the light of the macrocosm, of vile
appearance (in the eyes of the ignorant), deformed and almost insignificant; however
--
marvelously salutary to the microcosm and the macrocosm in the catholic trinity. O thou, Son
of Perdition, assuredly leave the quicksilver ([*232-2] ydragyon ) and all things with it,
--
of Jerusalem, the image of the universe or of the macrocosm
(6) The secret fire.

Timaeus, #unset, #Arthur C Clarke, #Fiction
Of the anatomy and functions of the body he knew very little,e.g. of the uses of the nerves in conveying motion and sensation, which he supposed to be communicated by the bones and veins; he was also ignorant of the distinction between veins and arteries;the latter term he applies to the vessels which conduct air from the mouth to the lungs;he supposes the lung to be hollow and bloodless; the spinal marrow he conceives to be the seed of generation; he confuses the parts of the body with the states of the bodythe network of fire and air is spoken of as a bodily organ; he has absolutely no idea of the phenomena of respiration, which he attri butes to a law of equalization in nature, the air which is breathed out displacing other air which finds a way in; he is wholly unacquainted with the process of digestion. Except the general divisions into the spleen, the liver, the belly, and the lungs, and the obvious distinctions of flesh, bones, and the limbs of the body, we find nothing that reminds us of anatomical facts. But we find much which is derived from his theory of the universe, and transferred to man, as there is much also in his theory of the universe which is suggested by man. The microcosm of the human body is the lesser image of the macrocosm. The courses of the same and the other affect both; they are made of the same elements and therefore in the same proportions. Both are intelligent natures endued with the power of self-motion, and the same equipoise is maintained in both. The animal is a sort of 'world' to the particles of the blood which circulate in it. All the four elements entered into the original composition of the human frame; the bone was formed out of smooth earth; liquids of various kinds pass to and fro; the network of fire and air irrigates the veins. Infancy and childhood is the chaos or first turbid flux of sense prior to the establishment of order; the intervals of time which may be observed in some intermittent fevers correspond to the density of the elements. The spinal marrow, including the brain, is formed out of the finest sorts of triangles, and is the connecting link between body and mind. Health is only to be preserved by imitating the motions of the world in space, which is the mother and nurse of generation. The work of digestion is carried on by the superior sharpness of the triangles forming the substances of the human body to those which are introduced into it in the shape of food. The freshest and acutest forms of triangles are those that are found in children, but they become more obtuse with advancing years; and when they finally wear out and fall to pieces, old age and death supervene.
As in the Republic, Plato is still the enemy of the purgative treatment of physicians, which, except in extreme cases, no man of sense will ever adopt. For, as he adds, with an insight into the truth, 'every disease is akin to the nature of the living being and is only irritated by stimulants.' He is of opinion that nature should be left to herself, and is inclined to think that physicians are in vain (Lawswhere he says that warm baths would be more beneficial to the limbs of the aged rustic than the prescriptions of a not over-wise doctor). If he seems to be extreme in his condemnation of medicine and to rely too much on diet and exercise, he might appeal to nearly all the best physicians of our own age in support of his opinions, who often speak to their patients of the worthlessness of drugs. For we ourselves are sceptical about medicine, and very unwilling to submit to the purgative treatment of physicians. May we not claim for Plato an anticipation of modern ideas as about some questions of astronomy and physics, so also about medicine? As in the Charmides he tells us that the body cannot be cured without the soul, so in the Timaeus he strongly asserts the sympathy of soul and body; any defect of either is the occasion of the greatest discord and disproportion in the other. Here too may be a presentiment that in the medicine of the future the interdependence of mind and body will be more fully recognized, and that the influence of the one over the other may be exerted in a manner which is not now thought possible.

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