hoping that, when he entered the sun-barge in order to rise anew, it might share in his salvation, because it had been buried in the holy precinct within reach of divine grace.
1 [Cf. infra, “The Psychology of the Kore,” and Kerényi’s companion essays in
Essays on a Science of Mythology
.—E DITORS .]
2 Cf. my “Transformation Symbolism in the Mass.”
3
Thus Spake Zarathustra
, trans. by Common, pp. 315ff.
4 Ibid.: “An old, bent and gnarled tree, hung with grapes.”
5 Horneffer,
Nietzsches Lehre von der ewigen Wiederkehr
.
6
Les Névroses
, p. 358.
7 The
gana
phenomena described by Count Keyserling (
South-American Meditations
, pp. 161ff.) come into this category.
8 Ephesians 4 : 8.
9 “Thy soul will be dead even sooner than thy body.”
Thus Spake Zarathustra
, p. 74.
10 Cf. “A Psychological Approach to the Dogma of the Trinity,” pars. 226ff.
11 Shvetashvatara Upanishad 4, 6ff. (Trans. based on Hume,
The Thirteen Principal Upanishads
, pp. 403ff.).
12 Koran, 18th Sura.
13 I have discussed one such case of a widening of the personality in my inaugural dissertation, “On the Psychology and Pathology of So-called Occult Phenomena.”
14 For the Church’s view of possession see de Tonquédec,
Les Maladies nerveuses ou mentales et les manifestations diaboliques;
also “A Psychological Approach to the Dogma of the Trinity,” p. 163, n. 15.
15 In this connection, Schopenhauer’s “The Wisdom of Life: Aphorisms” (
Essays from the Parerga and Paralipomena
) could be read with profit.
16 This important problem is discussed in detail in Ch. II of
Psychological Types
.
17 Cf. the apt description of the anima in Aldrovandus,
Dendrologiae libri duo
(1668, p. 211): “She appeared both very soft and very hard at the same time, and while for some two thousand years she had made a show of inconstant looks like a Proteus, she bedevilled the love of Lucius Agatho Priscus, then a citizen of Bologna, with anxious cares and sorrows, which assuredly were conjured up from chaos, or from what Plato calls Agathonian confusion.” There is a similar description in Fierz-David,
The Dream of Poliphilo
, pp. 189ff.
18 Cf. Emma Jung, “On the Nature of the Animus.”
19 Cf. Lévy-Bruhl,
La Mythologie primitive
.
20 Le Bon,
The Crowd
.
21 The
alcheringamijina
. Cf. the rites of Australian tribes, in Spencer and Gillen,
The Northern Tribes of Central Australia;
also Lévy-Bruhl,
La Mythologie primitive
.
22 I would remind the reader of the catastrophic panic which broke out in New York on the occasion [1938] of a broadcast dramatization of H. G. Wells’
War of the Worlds
shortly before the second World War [see Cantril,
The Invasion from Mars
(1940)], and which was later [1949] repeated in Quito.
23 Cf. “The Psychology of Eastern Meditation.”
24 Cf.
Psychology and Alchemy
, Part II.
25 Cf. Ruland,
Lexicon
(1893 edn.), p. 226.
26 Izquierdo,
Pratica di alcuni Esercitij spirituali di S. Ignatio
(Rome, 1686, p. 7): “A colloquy . . . is nothing else than to talk and communicate familiarly with Christ.”
26a (“Daily Conversations with Dr. Piffoel,” in her
Intimate Journal
.—E DITORS .)
27 A Pseudo-Aristotle quotation in
Rosarium philosophorum
(1550), fol. Q.
28 “Largiri vis mihi meum” is the usual reading, as in the first edition (1556) of
Ars chemica
, under the title “Septem tractatus seu capitula Hermetis Trismegisti aurei,” and also in
Theatrum chemicurn
, IV (1613), and Manget,
Bibliotheca chemica
, I (1702), pp. 400ff. In the
Rosarium philosophorum
(1550), fol. E v , there is a different reading: “Largire mihi ius meum ut te adiuvem” (Give me my due that I may help thee). This is one of the interpretative readings for which the anonymous author of the
Rosarium
is responsible. Despite their arbitrariness they have an important bearing on the interpretation of alchemy. [Cf.
Psychology and Alchemy
, par. 139, n.17.]
29
Biblio. chem
., I, p. 430b.
30 Detailed
1 [Cf. infra, “The Psychology of the Kore,” and Kerényi’s companion essays in
Essays on a Science of Mythology
.—E DITORS .]
2 Cf. my “Transformation Symbolism in the Mass.”
3
Thus Spake Zarathustra
, trans. by Common, pp. 315ff.
4 Ibid.: “An old, bent and gnarled tree, hung with grapes.”
5 Horneffer,
Nietzsches Lehre von der ewigen Wiederkehr
.
6
Les Névroses
, p. 358.
7 The
gana
phenomena described by Count Keyserling (
South-American Meditations
, pp. 161ff.) come into this category.
8 Ephesians 4 : 8.
9 “Thy soul will be dead even sooner than thy body.”
Thus Spake Zarathustra
, p. 74.
10 Cf. “A Psychological Approach to the Dogma of the Trinity,” pars. 226ff.
11 Shvetashvatara Upanishad 4, 6ff. (Trans. based on Hume,
The Thirteen Principal Upanishads
, pp. 403ff.).
12 Koran, 18th Sura.
13 I have discussed one such case of a widening of the personality in my inaugural dissertation, “On the Psychology and Pathology of So-called Occult Phenomena.”
14 For the Church’s view of possession see de Tonquédec,
Les Maladies nerveuses ou mentales et les manifestations diaboliques;
also “A Psychological Approach to the Dogma of the Trinity,” p. 163, n. 15.
15 In this connection, Schopenhauer’s “The Wisdom of Life: Aphorisms” (
Essays from the Parerga and Paralipomena
) could be read with profit.
16 This important problem is discussed in detail in Ch. II of
Psychological Types
.
17 Cf. the apt description of the anima in Aldrovandus,
Dendrologiae libri duo
(1668, p. 211): “She appeared both very soft and very hard at the same time, and while for some two thousand years she had made a show of inconstant looks like a Proteus, she bedevilled the love of Lucius Agatho Priscus, then a citizen of Bologna, with anxious cares and sorrows, which assuredly were conjured up from chaos, or from what Plato calls Agathonian confusion.” There is a similar description in Fierz-David,
The Dream of Poliphilo
, pp. 189ff.
18 Cf. Emma Jung, “On the Nature of the Animus.”
19 Cf. Lévy-Bruhl,
La Mythologie primitive
.
20 Le Bon,
The Crowd
.
21 The
alcheringamijina
. Cf. the rites of Australian tribes, in Spencer and Gillen,
The Northern Tribes of Central Australia;
also Lévy-Bruhl,
La Mythologie primitive
.
22 I would remind the reader of the catastrophic panic which broke out in New York on the occasion [1938] of a broadcast dramatization of H. G. Wells’
War of the Worlds
shortly before the second World War [see Cantril,
The Invasion from Mars
(1940)], and which was later [1949] repeated in Quito.
23 Cf. “The Psychology of Eastern Meditation.”
24 Cf.
Psychology and Alchemy
, Part II.
25 Cf. Ruland,
Lexicon
(1893 edn.), p. 226.
26 Izquierdo,
Pratica di alcuni Esercitij spirituali di S. Ignatio
(Rome, 1686, p. 7): “A colloquy . . . is nothing else than to talk and communicate familiarly with Christ.”
26a (“Daily Conversations with Dr. Piffoel,” in her
Intimate Journal
.—E DITORS .)
27 A Pseudo-Aristotle quotation in
Rosarium philosophorum
(1550), fol. Q.
28 “Largiri vis mihi meum” is the usual reading, as in the first edition (1556) of
Ars chemica
, under the title “Septem tractatus seu capitula Hermetis Trismegisti aurei,” and also in
Theatrum chemicurn
, IV (1613), and Manget,
Bibliotheca chemica
, I (1702), pp. 400ff. In the
Rosarium philosophorum
(1550), fol. E v , there is a different reading: “Largire mihi ius meum ut te adiuvem” (Give me my due that I may help thee). This is one of the interpretative readings for which the anonymous author of the
Rosarium
is responsible. Despite their arbitrariness they have an important bearing on the interpretation of alchemy. [Cf.
Psychology and Alchemy
, par. 139, n.17.]
29
Biblio. chem
., I, p. 430b.
30 Detailed
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