mysterium coinjunctionis (paradoxa) cg jung

THE PARADOXA”

1.THE ARCANE SUBTANCE AND THE POINT.

The tremendous role which the opposites and their union play in alchemy helps us to understand why the alchemists were so fond of paradoxes. In order to attain this union, they tried not only to visualize the opposites together but to express them in the same breath. Characteristically, the paradoxes cluster most thickly round the arcane substance, which was belived to contain the opposites in uncombined form as the prima materia, and amalgamate them as the lapis Philosophorum. Thus the lapis is called on the one hand base, cheap, immature, volatile, and on the other hand precious, perfect, and solid; or the prima materia is base and noble, or precious and parvi momenti (of little moment). The materia is visible to all eyes, the whole world sees it, touches it, and yet no one knows it. “This stone therefore is no stone,” says the Turba, “that thing is cheap and costly, dark, hidden, and known to everyone, having one name and many names.” The stone is “thousand-named” like the gods of the mystery religions, the arcane subtance is “One and All” . In the treatise of Komarios, where “the philosopher Komarios teaches the Philosophy to Cleopatra,” it is said: “He showed with his hand the unity of the whole.” Pelagios asks: “Why speak ye of the manifold matter? The subtance of the natural things is one, and of one nature that which conquers all.”

Further paradoxes: “I am black of the white and the red of the white and the yellow of the red”; or “The principle of the art is the raven, who flies without wings in the blackness of night and in the brightness of day.” The stone is “cold and moist in its manifest part, and in its hidden parts is hot and dry.” “In lead is the dead life,” or “Burn in water and wash in fire.” The “Allegoriae sapientum” speak of two figures, one of which is “white and lacking a shadow, the other red and lacking the redness.” A quotation from “Socrates” runs: “Seek the coldness of the moon and ye shall find the heat of the sun.” The opus is said to be “a running without running, moving without motion.” “Make mercury with mercury.” The philosophical tree has its root in the air (this is probably a reference to the tree of Sefiroth). That paradox and ambivalence are the keynotes of the whole work is shown by The Chymical Wedding. Over the main portal of the castle two words are written: “Congratulor, Condoleo.”

The paradoxical qualities of Mercurius have already been discused in a separate study. As Mercurius is the principal name for the arcane substance, he deserves mention here as the paradox par excellence. What is said of him is obviously true of the lapis, which is merely another synonym for the “thousand-named” arcane substance. As the “Tractatus aureus de Lapide” says: “Our matter has as many names as there are things in the world.” The arcane substance is also synonymous with the Monad and the Son of Man mentioned in Hippolytus:

Monoïmos… Thinks that there is some such Man os whom the poet speak os Oceanus, when he says: Oceanus, origin of gods and origin of men. Putting this into others words, he says that the Man is all, the sourse of the universe, unbegotten, incorruptible, everlasting; and that there is a Son of the aforesaid Man, who is begotten and capable of suffering, and whose birth is outside time, neither willed nor predetermined… This Man is a single Monad, uncompounded and invisible, yet compounded and divisible; loving and at peace with all things yet warring with all things and at war with itself in all things; unlike and like itself, as it were a musical harmony containing all things; … Showing forth all hings and giving birth to all things. It is its own mother, its own father, the two immortal names. The emblem of the whole man, says Monoïmos, is the jot or tittle. This one tittle is the uncompounded, simple, unmixed Monad, having its composition from nothing whatsoever, yet composed of many forms of many parts. That single, undivided jot is the many-faced, thousand-eyed and thousand-named jot of the iota. This is the emblem of that perfect and invisible Man…The Son of the Man is the one iota, the one jot following from on high, full and filling all things, containing in himself everything that is in the Man, the Father of the Son of the Man.

The alchemists seem to have visualized their lapis or prima materia in a similar manner. At any rate they were able to cap the paradoxes of Monoïmos. Thus they said of Mercurius: “This spirit is generates from the substances of the sea and calls himself moist, dry, and fiery,” in close agreement with the invocation to Hermes in the magic papyrus entitled “The Secret Inscription,” where Hermes is addressed as a “damp-fiery-cold spirit”.

The mystery of smallest written sign, the point, is also known to alchemy. The point is the symbol of a mysterious creative centre in nature. The author of the “Novum lumen” admonishes his reader:

But you dear reader, you will have above all to consider the point in nature… and you need nothing else, but take care lest you seek that point in the vulgar metals, where it is not. For these metals, the common gold more especially, are dead. But our metals are alive, they have a spirit, and they are the ones you must take. For know that fire is the life of the metals.

The point is identical with the prima materia of the metals, which is a “fatty water” (aqua pinguis), the latter being a product of the moist and the hot.

Johon Dee (1527-1607) speculates as follow: “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.” The centre of nature is “the point originated by God,” the “sun-point” in the egg. This, a commentary on the Turba says, is the “germ of the egg in the yolk.” 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. The consilium coniugii” remarks that the point is the chick (pullus). Mylius adds that this is the bird of Hermes, 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). 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 perocardium. Just as earth corresponds to the triangle and water to the line, so fire corresponds to the point. Democritus stresses that fire consists of fiery globules.” Light, too, has this point is on the one hand the world´s 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. 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 circunference is nowhere.” 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 “second God” in man. 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, 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 invisible point. The gold has a circular form.” This is the line which runs back upon itself, like the smake that with its head bites its own tail, wherein that supreme and eternal painter and potter, God, may rightly be discerned.” 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.” It can therefore, he says, be compared to the “sacred city,” Jerusalem (cf. Revelation 21:1 off). It is “a golden castle engirt with a triple wall,” “a visible image of eternity.” Though gold be mute so far as sound or voice is concerned, yet by virtue of it essence it proclaims and everywhere bears witness to God.” And just a God is “one in essence,” so the gold is “one homogeneous substance.” For Dorn the unity of God, the “unarius,” is the “centre of the ternarius,” the latter corresponding to the circle drawn round the centre. The point as the centre of the quaternario of the elements is the place where Mercurius “digest and perfects.”
THE PARADOXA”

1.THE ARCANE SUBTANCE AND THE POINT.

The tremendous role which the opposites and their union play in alchemy helps us to understand why the alchemists were so fond of paradoxes. In order to attain this union, they tried not only to visualize the opposites together but to express them in the same breath. Characteristically, the paradoxes cluster most thickly round the arcane substance, which was belived to contain the opposites in uncombined form as the prima materia, and amalgamate them as the lapis Philosophorum. Thus the lapis is called on the one hand base, cheap, immature, volatile, and on the other hand precious, perfect, and solid; or the prima materia is base and noble, or precious and parvi momenti (of little moment). The materia is visible to all eyes, the whole world sees it, touches it, and yet no one knows it. “This stone therefore is no stone,” says the Turba, “that thing is cheap and costly, dark, hidden, and known to everyone, having one name and many names.” The stone is “thousand-named” like the gods of the mystery religions, the arcane subtance is “One and All” . In the treatise of Komarios, where “the philosopher Komarios teaches the Philosophy to Cleopatra,” it is said: “He showed with his hand the unity of the whole.” Pelagios asks: “Why speak ye of the manifold matter? The subtance of the natural things is one, and of one nature that which conquers all.”

Further paradoxes: “I am black of the white and the red of the white and the yellow of the red”; or “The principle of the art is the raven, who flies without wings in the blackness of night and in the brightness of day.” The stone is “cold and moist in its manifest part, and in its hidden parts is hot and dry.” “In lead is the dead life,” or “Burn in water and wash in fire.” The “Allegoriae sapientum” speak of two figures, one of which is “white and lacking a shadow, the other red and lacking the redness.” A quotation from “Socrates” runs: “Seek the coldness of the moon and ye shall find the heat of the sun.” The opus is said to be “a running without running, moving without motion.” “Make mercury with mercury.” The philosophical tree has its root in the air (this is probably a reference to the tree of Sefiroth). That paradox and ambivalence are the keynotes of the whole work is shown by The Chymical Wedding. Over the main portal of the castle two words are written: “Congratulor, Condoleo.”

The paradoxical qualities of Mercurius have already been discused in a separate study. As Mercurius is the principal name for the arcane substance, he deserves mention here as the paradox par excellence. What is said of him is obviously true of the lapis, which is merely another synonym for the “thousand-named” arcane substance. As the “Tractatus aureus de Lapide” says: “Our matter has as many names as there are things in the world.” The arcane substance is also synonymous with the Monad and the Son of Man mentioned in Hippolytus:

Monoïmos… Thinks that there is some such Man os whom the poet speak os Oceanus, when he says: Oceanus, origin of gods and origin of men. Putting this into others words, he says that the Man is all, the sourse of the universe, unbegotten, incorruptible, everlasting; and that there is a Son of the aforesaid Man, who is begotten and capable of suffering, and whose birth is outside time, neither willed nor predetermined… This Man is a single Monad, uncompounded and invisible, yet compounded and divisible; loving and at peace with all things yet warring with all things and at war with itself in all things; unlike and like itself, as it were a musical harmony containing all things; … Showing forth all hings and giving birth to all things. It is its own mother, its own father, the two immortal names. The emblem of the whole man, says Monoïmos, is the jot or tittle. This one tittle is the uncompounded, simple, unmixed Monad, having its composition from nothing whatsoever, yet composed of many forms of many parts. That single, undivided jot is the many-faced, thousand-eyed and thousand-named jot of the iota. This is the emblem of that perfect and invisible Man…The Son of the Man is the one iota, the one jot following from on high, full and filling all things, containing in himself everything that is in the Man, the Father of the Son of the Man.

The alchemists seem to have visualized their lapis or prima materia in a similar manner. At any rate they were able to cap the paradoxes of Monoïmos. Thus they said of Mercurius: “This spirit is generates from the substances of the sea and calls himself moist, dry, and fiery,” in close agreement with the invocation to Hermes in the magic papyrus entitled “The Secret Inscription,” where Hermes is addressed as a “damp-fiery-cold spirit”.

The mystery of smallest written sign, the point, is also known to alchemy. The point is the symbol of a mysterious creative centre in nature. The author of the “Novum lumen” admonishes his reader:

But you dear reader, you will have above all to consider the point in nature… and you need nothing else, but take care lest you seek that point in the vulgar metals, where it is not. For these metals, the common gold more especially, are dead. But our metals are alive, they have a spirit, and they are the ones you must take. For know that fire is the life of the metals.

The point is identical with the prima materia of the metals, which is a “fatty water” (aqua pinguis), the latter being a product of the moist and the hot.

Johon Dee (1527-1607) speculates as follow: “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.” The centre of nature is “the point originated by God,” the “sun-point” in the egg. This, a commentary on the Turba says, is the “germ of the egg in the yolk.” 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. The consilium coniugii” remarks that the point is the chick (pullus). Mylius adds that this is the bird of Hermes, 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). 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 perocardium. Just as earth corresponds to the triangle and water to the line, so fire corresponds to the point. Democritus stresses that fire consists of fiery globules.” Light, too, has this point is on the one hand the world´s 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. 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 circunference is nowhere.” 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 “second God” in man. 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, 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 invisible point. The gold has a circular form.” This is the line which runs back upon itself, like the smake that with its head bites its own tail, wherein that supreme and eternal painter and potter, God, may rightly be discerned.” 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.” It can therefore, he says, be compared to the “sacred city,” Jerusalem (cf. Revelation 21:1 off). It is “a golden castle engirt with a triple wall,” “a visible image of eternity.” Though gold be mute so far as sound or voice is concerned, yet by virtue of it essence it proclaims and everywhere bears witness to God.” And just a God is “one in essence,” so the gold is “one homogeneous substance.” For Dorn the unity of God, the “unarius,” is the “centre of the ternarius,” the latter corresponding to the circle drawn round the centre. The point as the centre of the quaternario of the elements is the place where Mercurius “digest and perfects.”

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About christianrozencrux

Atom O`Spark {~}Wave When Lucifer and the trinity began to war with each other, those who did not take sides, worthy, noble angels, had to descend to earth to that stone which is forever incorruptible.I do not know whether God forgave them or damned them in the end:if it was his due he took them back.Since that time the stone has been in the care of those whom God appointed to it and to whom he sent his angel.This, Sir is how matters stand regarding the Grail. LAPSIT EXILLIS "The candidate must renounce his personality in order to devote himself to a higher moral apostate." The king IS Shepherd and pastor at the same time.Sometimes he dispatches some brilliant ambassodor to his vassel in power, his factotum, one who has the felicity of being subject to death. O.U.O.S.V.A.V.V. D.to 3rd M. "Out your Own Sweet Vale, Alicia Vanisheth Vanity Shepards of Arcadia `Twixt Deity and Man thou Shepherdeth the Way" ...open your mind please very important--what do you think christkings activities consist of?do you want to play part?possibly predestined??greatwork is connecting--gold at end of rainbow!finding holy of holies if we havnt already~making money to fund our work and building places of safety!!aswell spiritual transformation maxmus for myself and others!! History is a gallery where we see very few originals and many copies. When originals no longer exsist, the last copy is the original Interests: accomplishing above matters!!finding the queen{Thou are the most vivid image of the true sun, amongst the myriads of stars that are before God, thou shinest forth Gloriously in Heaven by thy virginal purity}{She is the forethought of ALL, Her light is like his light.This was the first thought, his image.Together this now was the source of the ALL.It is the unbegotten virginal power which is source.}date for wedding of lamb?having fun exploring world and making connections!knowing i have made connection and experiencing bliss when i see the eye and soul of another change at that moment~accomplishing mission and going back home!if you are interested in these interests well u know~~dont be shy speak up!!!""Peter 1:2-6 Behold, I lay in Sion a chief cornerstone, elect, precious:and he that believth on him shall not be confounded. "According to tradition Merovingian monarchs were occult adepts, intiates in arcane sciences, practitioners in esoteric arts~worthy rivals of Merlin, their fabulous nearcontemporary.They were often called the sorcery kings or thamaturge kings.By virtue of some miraculous property in their blood, they could allegedly heal by the layin on of hands; They were said to be capable of clairvoyant or telepathic communications with beasts and with the natural world around
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