ÒSoror MysticaÓ(1:1, H, 88-TrŽbol-)
(English)
Los Gn—sticos ya
conoc’an las transformaciones del ‡nima. En sus escritos encontramos una
especie de desarrollo del anima, desde su etapa m‡s primitiva hasta la
sabidur’a. El anima m‡s primitiva es Chawwa, la tierra. Ella es Eva, que
representa a la madre y la recepci—n. En esta etapa, el ‡nima sigue siendo un
ser puramente sexual, una especie de diosa de la tierra en una forma de
desarrollo casi pre-humana. En la etapa posterior es Helena. Segœn una
leyenda gn—stica, Sim—n el Mago descubri— a una chica en un burdel de Tiro
(Fenicia), en la que reconoci— una reencarnaci—n de Helena de Troya, y a quien,
por lo tanto, nombrado por ella. Helena de Troya era una adœltera y amante de
muchos hŽroes de aquellos tiempos. Ella era en realidad el tipo de Òfemme qui
se fait suivre Ò (N.T.: Ómujer que se hace seguirÓ). El v’nculo entre estas dos
mujeres es que ambas portan una luz dentro de ellas, pese a su mala reputaci—n. Helena de Troya significa la belleza
para el hombre , la Helena gn—stica
Ennoia (consciencia) . En esta etapa , el hombre aœn experimenta el
Anima como una figura colectiva ,
pero una cierta concentraci—n en una œnica mujer ha tomado lugar . Esta es
una etapa muy humana, que
parcialmente conduce al desarrollo cultural. Ella era la amante (nota:
ÒSoror MysticaÓ) del Esp’ritu Santo y as’ se transforma en la madre de Dios.
La humillaci—n de ser una madre ileg’tima es compensada por
el simbolismo de ser la madre de Dios. Aunque esta etapa todav’a tiene rasgos
humanos, ya apunta a lo espiritual. Para los gn—sticos, la etapa de
desarrollo m‡s alta del ‡nima es Sof’a. Ella es mitad la divina Sicigia
(griego, ÒparÓ, Òunidos en yugoÓ; conjunci—n y oposici—n de sol y Luna). Ella
es la forma m‡s espiritual de la madre universal. Cualquier aspecto humano o
personal ha desaparecido.
El ‡nima como amiga o Soror mystica (hermana m’stica)
siempre ha jugado un gran papel en la historia. En el Òcours dÕamourÓ (cortes
del amor) de RenŽ dÕAnjou ella incluso tiene prioridad sobre la esposa. El
tŽrmino ma”tresse en realidad significa amante o amo. En la Edad Media, por
ejemplo, el culto al ‡nima conduc’a al Òamor cortesanoÓ,
en el que el caballero estaba comprometido con su dama y estaba a su servicio.
En la historia posterior conocemos mujeres como Madame de Maintenon, Ninon de
Lenclos o Madame de Guyon. Esta œltima era una mujer del m‡s alto erotismo
espiritual y de una sabidur’a extra–amente profunda. Ella merec’a ser
llamada santa. No es signo de cultura si una mujer es solo una hija, o solo
una madre embarazada, o solo una puta. Los primitivos y tambiŽn los simios
manifiestan esta unilateralidad. Pero si ella se convierte en la Òfemme
inspiratriceÓ (mujer inspiradora) que oscila entre diosa y puta, representando
toda la duda y diversidad de la vida, se requieren las habilidades m‡s altas y
el Eros m‡s alto. Estas mujeres son manifestaciones de una cultura mucho m‡s
desarrollada y esto se conoc’a en la Edad Media y tambiŽn en Grecia en su
apogeo. –
Carl Gustav Jung, Cita de ÒLos sue–os de los ni–os: notas
del seminario impartido en 1936-1940Ó, p‡g. 321.
ÒEros estaba unido con su Amado dentro del Gran Huevo
C—smico îrfico: Phanes, Erika Paios. Eros une, pero Fobos, el miedo, el odio
(nada m‡s cercano al amor que el odio) desunen, llevan a la separaci—n, rompen
el Huevo C—smico. Para adquirir conciencia, individualidad, para poder un d’a
darle rostro al Huevo C—smico. ÒLa fusi—n completa, perderse en el opuesto de
uno, en el ser querido, en un esfuerzo por volver al andr—gino original, no es
algo bueno. Va en contra de la Individuaci—n, la inmortalidad de la persona y
su resurrecci—n, que es la diferenciaci—n, la individuaci—n de ambos socios,
para que Žl y ella puedan volver a reunirse separados pero, de otra manera,
unidos para siempre. Resucitados. Si tienes la gran suerte de volver a
encontrarte con tu amada, la de Žl, en una de las vueltas de tu rueda, no
cometas el error de casarte con ella. Ambos ser’an destruidos. Lo que debes
hacer es ayudarla a morir fuera de ti. çmala como si estuvieras cometiendo un
crimen. La amada debe morir para volver a la vida como inmortal, poniendo su
eternidad en tus manos. ƒsta es la verdadera Ella, la que lleva al guerrero al
cielo, que no es todo ilusi—n, que no lo arrastra al infierno, profan‡ndolo,
castrando su m‡gica virilidad, convirtiendo al hombre en mujer. No es la madre
devoradora, la viuda que no es la Viuda, porque no se resigna a la viudez y as’
castra a su hijo. Parsifal y ÓAlexander tuvieron que emplear Fobos (Odio) para
escapar de la Gran Madre, la peque–a viuda, para lograr el Grial, la Piedra del
Cambio, que los griegos llamaron Xoanon. Totalidad. ÒDas ewig Weibliche zieht
uns hinanÓ, como dijo Goethe. ÒEl Eterno Femenino nos lleva al cieloÓ. ÓPorque
el impulso que te impulsa a cumplir el misterio œltimo, que he llamado
Individuaci—n, proyecta elÒ ego Óen la Persona, en la M—nada, en el Ser, dando
un rostro a los Dioses,Ò iluminando la oscuridad del Creador Ó, No es otro que
el amor. S—lo el amor puede hacerte cruzar el abismo profundo, el puente
levadizo que separa tu ÒegoÓ del castillo en el que tu amada duerme, saltando
al abismo. En efecto, es un cambio, un milagro. Es una flor inexistente: el yo.
C‡e en esta flor y encontrar‡ all’ el rostro de su
Amado. Este amor, este impulso, es un fuego gŽlido, rojo-verde, que todo lo
consume y te proyecta al cielo, amando m‡s all‡ de la vida y la muerte, por
toda la eternidad. Este amor te hace inmortal. A este rostro, a este
Fuego de Amor, que los trovadores y Minnesanger llamaron Woevre Saelde, Isolda,
lo he llamado Anima en el hombre y Animus en la mujerÓ.
ÒÉ Se ha destruido la iniciaci—n del Òamor sin amorÓ, y
el hombre ha pasado a la difusi—n de un amor f’sico, matriarcal, centrado
puramente en el cuerpo f’sico de la mujer, en el que triunfa la Eva
exteriorizada, profanando al guerrero , imponiendo su urgencia femenina
y su fiebre ÒdemetrianaÓ por la procreaci—n. El amor se ha vuelto humano,
demasiado humano. El Òamor sin amorÓ del guerrero, del trovador, es el
misterio del Grial.
El amor de la mujer y el hombre no resucitados es la Iglesia
de Roma, es el cristianismo lunar. El poema
inici‡tico se ha degradado en la novela, la literatura popular y el sexualismo
malsano de nuestros d’as. ÒCuando hablamos de la religi—n del amor de los
trovadores, de los caballeros iniciados del Grial, de los verdaderos
rosacruces, debemos intentar descubrir quŽ hay detr‡s de su lenguaje. En
aquellos d’as, el amor no significaba lo mismo que en nuestros d’as. La palabra
Amor (Amor) era una cifra, era una palabra en clave. Amor escrito al revŽs es
Roma. Es decir, la palabra indicaba, en la forma en que estaba escrita, lo
contrario a Roma, a todo lo que Roma representaba. Adem‡s, Amor se dividi— en
ÒaÓ y ÒmorÓ, que significa Sin Muerte. Es decir, volverse inmortal, eterno,
gracias al camino de iniciaci—n de A-Mor. Un camino de iniciaci—n totalmente
opuesto al camino de Roma. Un cristianismo esotŽrico, solar. El cristianismo
gn—stico de Meister Eckhart y m’o porque he tratado de ense–ar al hombre
occidental a resucitar a Kristos en su alma. Porque Kristos es el Ser del
hombre occidental. ÒPor eso Roma destruy— Amor, los c‡taros, los
templarios, los se–ores del Grial, el Minnesanger, todo lo que pudo haberse
originado en laÒ memoria de sangre hiperb—rea Óy que pudo haber tenido un
origen solar polar. ÔEl amor de que tanto se habla y se escribe en las novelas,
poes’a y revistas, el amor al pr—jimo, el amor universal de las iglesias, el
amor a la humanidad, no tiene nada que ver con el Òamor sin amorÓ (A-Mor,
Sin- Muerte), que es una disciplina dura, fr’a como el hielo, cortante como una
espada, y que aspira a superar la condici—n humana para llegar al Reino de los
Inmortales, Ultima Thule.
ÒSincronicidadÓ
ÒLa tierra est‡
viva y se siente contigo. Sigue tus pasos, tu bœsqueda, con igual ansiedad,
porque se transfigurar‡ en tu triunfo. El final de Kaliyuga y la entrada a una
nueva Edad Dorada dependen de los resultados de su guerra. La tierra por s’
sola no puede terminar el trabajo que la naturaleza deja incompleto. Hoy la
tierra ha unido fuerzas con el hombre en su pasi—n destructiva. La gran
cat‡strofe ocurrir‡ en los primeros a–os de la Era de Acuario. Pero si
puedes encontrar la entrada al Doble Invisible de esta tierra, cumpliendo el
misterio del ÒA-Mor sin amorÓ, los volcanes se calmar‡n, el terremoto cesar‡ y
se evitar‡ la cat‡strofe. ÒExiste una Sincronicidad esencial entre el alma y el
paisaje. Lo que logres en ti mismo repercutir‡ hasta en el rinc—n m‡s rec—ndito
del universo, como el repique de una campana que anuncia un triunfo o una
derrota, produciendo efectos irreversibles en un centro secreto donde actœa el
Destino. El Arquetipo es indivisible y, si una vez lo confrontas de manera
esencial, los efectos son universales y v‡lidos para toda la eternidad. El
viejo refr‡n chino lo expresa bien: ÒSi un hombre, sentado en su habitaci—n,
tiene los pensamientos correctos, ser‡ escuchado a miles de leguas de distancia.
ÒY el dicho alqu’mico tambiŽn:Ó No importa lo solo que estŽs. Si haces un
trabajo de verdad, amigos desconocidos acudir‡n en tu ayuda Ò. ÒLo que he
llamado Ó Sincronicidad Ò, Nietzsche llam— Ó sucesos afortunados llenos de
significado Ò. Se convierte en un di‡logo poŽtico, un concierto para dos
violines, entre el hombre-mago y la Naturaleza. El mundo te presenta un
Òacontecimiento afortunado lleno de significadoÓ, te entrega un mensaje sutil,
casi secreto, algo que sucede sin raz—n aparente, a-causal, pero que sientes
que est‡ lleno de significado. Siendo esto exactamente lo que busca el mundo,
que de Žl debes extraer ese significado, que solo tœ eres capaz de ver, porque
ÒsincronizaÓ, coincide plenamente con tu estado de ‡nimo inmediato, con un
acontecimiento de tu vida, para que, con tu ayuda, se transforme en leyenda y
destino. Un hecho afortunado que se transform— en Destino. Y una vez que lo
hayas logrado, todo parecer‡ volverse igual que antes, como si nada hubiera
pasado. Sin embargo, todo ha cambiado fundamentalmente y para siempre, aunque
los œnicos que lo conocer‡n ser‡n ustedes y la tierra, que ahora es su tierra,
su mundo, ya que se ha entregado a ustedes para que ustedes lo hagan fecundo.
ÒLa tierra se ha hecho invisible dentro de tiÓ, como dir’a Rilke, se ha
convertido en un universo individualizado dentro de ti. Y aunque quiz‡s nada
haya cambiado, Òpodr’a parecer que as’ fue, podr’a parecer que as’ fueÓ, para
usar tus propias palabras. Y ser‡s un Dios creador del mundo; porque has
concebido una flor inexistente. Le has dado un significado a tu flor Ò.
Notas: (1) Fruto del sur de Chile. Se cree que quien lo come
siempre volver‡ all’.
Extracto del libro ÒC.G.Jung y Herman Hesse, la memoria de dos
amigosÓ, de Miguel SerranoÓ:
É. Ella dudaba mucho de mi solicitud e insisti— que el
profesor Jung no estaba recibiendo a nadie y que no estaba en buena salud.
Luego le dije que hab’a estado con Žl en Locarno y le suplic— que me preguntara
si pod’a ir. La Sra. JaffŽ colg— el telŽfono y unos momentos despuŽs Regres—
para decirme que Jung me recibir’a esa tarde a las cuatro en punto.
Sal’ inmediatamente y lleguŽ a tiempo a su casa en KŸsnacht.
Sobre la puerta de su casa estaba escrito un inscripci—n en lat’n: ÒVocatus
adque non vocatus, Deus aderit.Ó [Llamado o no llamado, Dios est‡ presente.]
El interior de la casa parec’a oscuro y sombr’o. yo era
recibido por la misma mujer que hab’a visto con Jung en Locarno, y se present—
como la se–orita Bailey. Ella me pidi— que fuera y mientras sub’a las
escaleras, notŽ que las paredes estaban cubierto con dibujos antiguos de
medievales y renacentistas escenas. Luego esperŽ en una peque–a habitaci—n en
el piso de arriba. A su debido tiempo, el Dr. Jung apareci— y me salud—
cordialmente, pidiŽndome que fuera a su estudio, que ten’a una ventana que daba
al lago. En el centro de la habitaci—n hab’a un escritorio cubierto con
papeles, y alrededor hab’a muchas librer’as. Me di cuenta de algunos Budas de
bronce y sobre su mesa de trabajo un gran pergamino mostrando a Shiva en la
cima del monte Kailas. Esa pintura a la fuerza me record— las muchas
peregrinaciones que yo mismo tuve llevado al Himalaya. Nos sentamos junto a la
ventana y el Dr. Jung se acomod— en un gran sill—n frente a m’.
ÔTu historia sobre la reina de Saba es m‡s como un poema que
un cuento ordinario Ò, dijo. ÔEl asunto del Rey y el La reina de Saba parece
contenerlo todo; tiene un verdadero calidad noumŽnica È.
EscuchŽ en silencio y continu—: Pero si alguna vez
conocieras a la Reina de Saba en persona, cuidado con casarte con ella. La
Reina de Saba es solo por un amor m‡gico, nunca por matrimonio. Si tu fueras a
casarte con ella, ambos ser’an
destruidos y su alma se desintegrar’a.Õ
ÒLo sŽÓ, respond’.
En mi larga experiencia psiqui‡trica, nunca me encontrŽ con
un matrimonio que fuese completamente autosuficiente. Una vez pensŽ que ten’a,
porque un profesor de alem‡n me asegur— que el suyo lo era. Y le cre’ hasta que
una vez, cuando estaba de visita en Berl’n, descubri— que su esposa manten’a un
apartamento secreto. Eso parece ser el papel. Adem‡s, un matrimonio que se
consagra ’ntegramente el entendimiento mutuo es malo para el desarrollo de
personalidad individual; es un descenso al m‡s bajo comœn denominador, que es
algo as’ como la estupidez colectiva de las masas. Inevitablemente, uno u
otro comenzar‡ a penetrar los misterios. Mira, es as’ ... ÔJung luego tom—
una caja de f—sforos y la abri—. ƒl separ— las dos mitades y las coloc— sobre
una mesa de modo que en a la distancia parec’an iguales. Luego los trajo juntos
hasta que el caj—n de la caja entr— en el caparaz—n.
ÒAs’ esÓ, dijo; Òlas dos mitades parecen iguales, pero de
hecho, ellos no lo son. Tampoco deber’an serlo, ya que uno deber’a siempre
poder incluir al otro o, si quieres, quedarte fuera del otro. Idealmente, el
hombre debe contener a la mujer y permanecer fuera de ella. Pero es una
cuesti—n de grado, y el homosexual es cincuenta y cinco por ciento femenino.
B‡sicamente hablando, sin embargo, el hombre es pol’gamo. La
gente del Imperio Musulm‡n sab’a que casarse con varias mujeres al mismo tiempo
es una soluci—n primitiva, yÁ ser’a bastante caro hoy!. Ô Jung luego se ri—,
antes de continuar:
ÔCreo que los franceses han encontrado la soluci—n en el
Nœmero tres. Con frecuencia, este nœmero ocurre en los matrimonios m‡gicos como
su encuentro con la reina de Saba. Es algo bastante diferente de las
interpretaciones sexuales de Freud o de las ideas de D. H. Lawrence. Freud
estaba equivocado, por ejemplo.
En su interpretaci—n del incesto que, en Egipto, fue principalmente
religiosa y ten’a que ver con el proceso de individualizaci—n. En realidad, el
Rey era el individuo y el pueblo eran simplemente una masa amorfa. Por eso el
Rey tuvo que casarse su madre o su hermana para proteger y preservar
individualidad en el pa’s. Lawrence exager— la importancia del sexo porque
estaba excesivamente influenciado por su madre. Sin embargo, hizo demasiado
hincapiŽ en las mujeres porque todav’a era un ni–o y no pudo integrarse en el
mundo. Gente como Žl, padece con frecuencia enfermedades respiratorias que son
principalmente de adolescentes. Otro caso curioso es el de Saint-ExupŽry: de su
esposa aprend’ muchos detalles importantes sobre Žl. Ver‡s, el vuelo es
realmente un acto de evasi—n, un intento de escapar de la tierra. Pero la
tierra debe ser aceptada y admitida, tal vez incluso sublimada. Eso es
ilustrado con frecuencia en el mito y la religi—n. El dogma de la Ascensi—n de
Mar’a es de hecho una aceptaci—n de la materia; Por supuesto es una
santificaci—n de la materia. Si analizaras los sue–os entender’as esto mejor.
Pero puedes verlo tambiŽn en la alquimia. Es una pena que no tengamos textos
alqu’micos escritos por mujeres, porque entonces sabr’amos algo esencial sobre
las visiones de las mujeres, que sin duda son distintas de las los de los
hombres.
Luego le preguntŽ al Dr. Jung si pensaba que era prudente
analizar los propios sue–os y prestarles atenci—n. Dije Žl que hab’a comenzado
a analizar el m’o de nuevo y que encontrŽ mi vitalidad aumentando, como si
estuviera haciendo uso de algunas fuentes ocultas de energ’a que de otro modo
habr’an se ha perdido. ÔPor otro ladoÕ, dije, Ôhe hablado con Krishnamurti, en
la India, y me dijo que los sue–os no tienen importancia real, y que lo œnico
importante es mirar, ser consciente y totalmente consciente del momento. Me
dijo que nunca sue–a. Dijo eso porque mira con los dos su mente consciente e
inconsciente, no le queda nada para los sue–os, y que cuando duerme obtiene un
descanso completo.
ÒS’, eso es posible por un tiempoÓ, dijo Jung. ÔAlgunos
cient’ficos me han dicho que cuando estaban concentrados con todos sus atenci—n
a un problema en particular, ya no so–aban. Y luego, por alguna raz—n
inexplicable, comenzaron a so–ar otra vez. Pero volviendo a su pregunta sobre
la importancia de analizando tus propios sue–os, me parece que lo œnico
importante es seguir la naturaleza. Un tigre deber’a ser un buen Tigre; un
‡rbol, un buen ‡rbol. Entonces el hombre deber’a ser hombre. Pero saber
quŽ es el hombre, hay que seguir a la naturaleza y seguir solo, admitiendo la
importancia de lo inesperado. Aœn as’, nada es posible sin amor, ni siquiera
los procesos de la alquimia, porque el amor pone a uno de humor para
arriesgarlo todo y no retener elementos importantes. ÔJung luego se levant—
y tom— un volumen de la estanter’a. Fue sus propios arquetipos del inconsciente
colectivo, y lo abri— a un cap’tulo llamado ÔEstudio de un proceso de
individuaci—n. Me mostr— los extraordinarios mandalas de colores que est‡n
reproducidos all’, algunos de los Tankas tibetanos.
ÒEstos fueron hechosÓ, dijo, Òpor una mujer con quien plane—
un proceso de individuaci—n durante casi diez a–os. Ella era estadounidense y
ten’a una madre escandinava È. El Se–al— a una imagen hecha en colores
brillantes. En el centro hab’a un flor, m‡s bien como un trŽbol de cuatro
hojas, y sobre ella se dibujaban un rey y una reina que participaban en una
boda m’stica, sosteniendo fuego en sus manos. Hab’a torres en la parte de
atr‡s. ÒEl proceso de la boda m’stica implica varias etapas, Ô Jung explic—,
Ôy est‡ abierto a innumerables riesgos, como el Opus
Alquimicum. Porque esta uni—n es en realidad un proceso de mutua
individualizaci—n que ocurre, en casos como Žste, tanto en el mŽdico y el
paciente.
Mientras hablaba de este amor m‡gico y boda alqu’mica, PensŽ
en Salom—n y en la reina de Saba, Cristo y su Iglesia, y de Shiva y Parvati en
la cima del monte Kailas - todos los s’mbolos del hombre y su alma y de la
creaci—n del Andr—gino.
Jung prosigui— como si estuviera hablando consigo mismo:
donde una vez hubo una flor, una piedra, un cristal, una reina, un Rey, un
Palacio, un Amante y su Amado, y esto fue hace mucho tiempo, en una isla en
algœn lugar del ocŽano hace cinco mil a–os
.... As’ es el
Amor, la Flor M’stica del Alma. Este es el centro, el S’ mismo ... Ô
Jung habl— como si estuviera en trance.
ÒNadie entiende lo que quiero decirÓ, dijo. ÔSolo un poeta
podr’a empezar a entender ... Ô
Eres un poeta —dije, conmovido por lo que hab’a o’do.
ÔY esa mujer, Àsigue viva? Yo preguntŽ. ÒMuri— hace ocho a–os ... soy muy mayor
...Ó
Entonces me di cuenta de que la entrevista deber’a terminar.
yo hab’a tra’do El libro de Hermann Hesse, ÒLa metamorfosis de PiktorÓ. Le
mostrŽ los dibujos y le dio saludos del ÒLobo EsteparioÓ. ÔConoc’ a Hesse a
travŽs de un amigo en comœn que estaba interesado en mitos y s’mbolos Ô, dijo
Jung. ÔSu amigo trabaj— conmigo durante un tiempo, pero no pudo seguir hasta el
final. Los el camino es muy dif’cil ... Ô Era tarde cuando sal’ de la casa de
Jung, y mientras caminaba hacia el lago, pensŽ en nuestra conversaci—n y tratŽ
de Pon mis sentimientos en orden.
Bodas M‡gicas
Mientras caminaba, me preguntŽ si habr’a un segundo lenguaje
en el proceso de individuaci—n descubierto por Jung. Yo sab’a que si se lo
preguntaba, lo negar’a. Pero aun as’, estoy seguro de que existe ese lenguaje.
Parece estar ah’ esperando ser descubierto. Hay una diferencia entre lo que el
hombre hace y lo que sucede, por s’ solo. He descubierto esto en muchas partes
del mundo, en edificios, en obras de arte y en la vida de ciertas personas que
han alcanzado la grandeza en a pesar de ellos mismos. Un hombre se pondr‡ a s’
mismo a una tarea con determinaci—n y tenacidad, y luego de repente una r‡faga
de viento vendr‡ de otro mundo, y todo cambia. ƒl parece ser usado por los
dioses; a pesar de s’ mismo, es parte del mito. El trabajo de Jung ha sido
demasiado tenaz y dram‡tico para que su l’nea no se prolongue en el futuro.
Como alguien que revitaliz— el trabajo de los gn—sticos y la alquimia cumple,
en el m‡s secreto lugar, se sienta Siva el Andr—gino, meditando con sus ojos
cerrados, considerando y disfrutando su propio acto de creaci—n.
En la India, el significado de este amor prohibido se
reitera en la historia de Krishna, el dios azul, tan amado por Hesse, quien
bail— con sus amores en los jardines de Vrindavan. Su jefe amante era Radha,
que era una mujer casada, y con se dio cuenta del Nœmero Tres mientras bailaban
dentro de un Mandala y alcanz— el S’ mismo.
En estos extra–os ritos, no es importante que el Maithuna
sea f’sico, lo importante es que la Soror Mystica estŽ all’, con el
alquimista, ayud‡ndolo a mezclar (*) sus sustancias y, como Mar’a Magdalena, ayud‡ndole en
su hora de mayor necesidad. Lo que cuenta, entonces, es la interacci—n
ps’quica de los dos, de el paciente con el analista, para crear juntos y
encontrar ellos mismos en este proceso de individuaci—n.
La boda final, o uni—n, se lleva a cabo dentro del individuo
aislado, que est‡ tan completamente solo que realmente no tiene sentido en todo
su propio cuerpo. Esta uni—n se logra mediante la Kundalini, que Jung
defini— como una Òcorriente emocionalÓ. Me gusta el mercurio de los
alquimistas o el Ôfuego astralÕ de los ocultistas, Kundalini despierta los
chakras uno por uno hasta que finalmente el Tercer Ojo, o Ajna Chakra se abre y
el Brahma logra el Chakra o Vac’o Final. Es una boda entre el Ego y el
S’ mismo logrado a travŽs de una uni—n del Anima con el Animus. De la mano
de Beatrice, Dante descendi— al infierno y luego ascendi— al cielo ...
ÔSolo los poetas podr‡n entenderme ...Õ Me di cuenta ahora
la fuerza de las palabras de Jung; TambiŽn me di cuenta de que Jung, el mago
anciano, casi solo hab’a hecho posible que hoy tom‡ramos Áparte de esos
Misterios que parecen capaces de hacernos retroceder a esa tierra legendaria
del Hombre-Dios.
Y ahora debemos esperar la aparici—n de un disc’pulo capaz
de proponer su mensaje, interpretando la comprensi—n lenguaje mentiroso de su
obra, que ya est‡ ah’ como un palimpsesto. Ese disc’pulo tendr‡ que ser
sacerdote, mago o un poeta.
(*)Una de las constataciones de esta operaci—n alqu’mica y
que sorprende tanto al alquimista y a su Soror Mystica, es la ratificaci—n de
una frase muy repetida en los ritos matrimoniales: Òse convertir‡n en un mismo
esp’ritu y una misma carneÓ, pero que queda por all’ flotando, cual frase vac’a
sin significado, pero que en los participantes de este ÒmisterioÓ se torna en
una experiencia autŽntica y que solo puede ser descrito como la inequ’voca
sensaci—n, parad—jica para nuestra Òraz—nÓ, que la ÒmateriaÓ de ambos es
una sola, y que sus ÒcuerposÓ se corresponden el uno al otro y Žsta, a la par de confirmar la
Òoperaci—nÓ lo hace con el Ò‡mbitoÓ en el que esta se efectœa y que adelanta la
nueva dimensi—n en la que viva la nueva humanidad recuperada.
As’, aqu’ podemos repetir lo que hemos afirmado en otros
lugares: Esta operaci—n los lleva a ambos a su origen arquet’pico, al principio
justo despuŽs de la Òmanifestaci—nÓ, siguiendo la Serie Fibonacci, de
retroceso, evolutivamente, hasta su inicio: 8,5,3, 2,1,1.
Torn‡ndose as’, una sola unidad, un renacido Universo
viviente.
Muy importante, leer:
eros.html
Nota final: Nosotros hemos explicado suficientemente en dulcinea.html como en bien_mal.html
en quŽ consiste este proceso de individuaci—n conjunta, el que tambiŽn se
muestra en im‡genes en: alquimia.pdf
ÒSoror MysticaÓ(1:1, H,
88, Clover)
The Gnostics already knew
the transformations of the anima. In his writings we find a kind of development
of the anima, from its most primitive stage to wisdom. The most primitive anima
is Chawwa, the earth. She is Eva, who represents the mother and the reception.
At this stage, the anima remains a purely sexual being, a kind of earth goddess
in an almost pre-human form of development. In the later stage is Helena.
According to a Gnostic legend, Simon the Magician discovered a girl in a
brothel in Tire (Phenicia), in whom he recognized a
reincarnation of Helen of Troy, and whom, therefore, named after her. Helen of
Troy was an adulteress and lover of many heroes of those times. She was
actually the Òfemme qui se fait suivreÓ type. The
link between these two women is that they both carry a light within them,
despite their bad reputations. Helen of Troy
means beauty to man, the Gnostic Helen Ennoia (consciousness). At this stage,
the man still experiences the Anima as a collective figure, but a
certain concentration on a single woman has taken place. This is a very human
stage, which partially leads to cultural development. She was the lover
(note:ÒSoror MysticaÓ) of the Holy Spirit and thus becomes the mother of God.
The humiliation of being
an illegitimate mother is offset by the symbolism of being the mother of God.
Although this stage still has human traits, it already points to the spiritual.
For the Gnostics, the highest stage of development of the anima is Sophia.
She is half the divine Sicigia (Greek, ÒpairÓ, ÒyokedÓ; conjunction and
opposition of sun and Moon). She is the most spiritual form of the universal
mother. Any human or personal aspect has disappeared.
The anima as a friend
or soror mystica (mystical sister) has always played a great role in
history. In the ÒCours dÕamourÓ (courts of love) of RenŽ dÕAnjou she even takes
precedence over the wife. The term ma”tresse actually means mistress or master.
In the middle Ages, for example, the worship of the anima led to courtly love,
in which the knight was committed to his lady and was at her service. In later
history we know of women such as Madame de Maintenon, Ninon
de Lenclos, or Madame de Guyon.
The latter was a woman
of the highest spiritual eroticism and of a strangely deep wisdom. She deserved
being called a saint. It is no sign of culture if a woman is only a daughter,
or only a pregnant mother, or only a whore. The primitives and also the apes do
act out this one-sidedness. But should she become the Òfemme inspiratriceÓ
(inspiring woman) oscillating between goddess and whore, representing all the
doubtfulness and diversity of life, the highest skills and the highest Eros are
called for. Such women are manifestations of a much more developed culture and
this was known in the Middle Ages and also in Greece
in its heyday.
― Carl Gustav Jung, Quote
from ÒChildrenÕs Dreams: Notes from the Seminar Given in 1936–1940Ó, p.
321.
ÒANIMA, ANIMUSÓ
ÔEros was united with
his Beloved inside the Great Orphic, Cosmic Egg: Phanes, Erika Paios. Eros
unites, but Phobos, fear, hatred (nothing is closer
to love than hatred) disunites, leads to separation, breaks
the Cosmic Egg. So as to acquire consciousness,
individuality, so as to be able one day to give a face to the Cosmic Egg.
ÔComplete fusion –
losing oneself in oneÕs opposite, in the loved one, in an effort to return to
the original Androgynous – is not a good thing. It goes against Individuation,
the immortality of the persona and resurrection, which is differentiation, the
individuation of both partners, so that he and she can come together again
separated but, in another way, united for ever. Resurrected. ÔIf you have the
great good fortune to meet your beloved again, the her
ofhim, in one of the turns of your wheel, donÕt make
the mistake of marrying her. You would both be destroyed. What you must do is
help her to die outside you. Love her as if you were committing a crime. The
beloved must die in order to return to life as an immortal, placing her
eternity in your hands. This is the true Her, who leads the warrior to heaven,
who is not all illusion, who does not drag him down into hell, profaning him,
castrating his magic virility, turning man into woman. She is not the devouring
mother, the widow who is not the Widow, because As she
does not resign herself to her widowhood and so castrates her son. Parsifal
andÓ Alexander had to employ Phobos (Hatred) in order
to escape from the Great Mother, the little widow, so as to achieve the Grail,
the Stone of Change, which the Greeks called Xoanon. Totality.
ÔDas ewig
Weibliche zieht uns hinan,Õ as Goethe said. ÒThe
Eternal Feminine leads us to heaven. Ó Because the impulse which drives you to fulfill
the ultimate mystery, which I have called Individuation, projecting the ÒegoÓ
into the Persona, into the Monad, into the Self, giving a face to the Gods,
Òlighting the darkness of the CreatorÓ, is none other than love. Only love can
make you cross the deep chasm, the drawbridge that separates your ÒegoÓ from
the castle in which your beloved lies asleep, jumping into the abyss. It is in
effect a change, a miracle. It is a Non-Existent Flower: the Self. Fall into
this flower and you will find the face of your Beloved there. This love, this
impulse, is an icy, red-green fire, which consumes everything and projects you
to heaven, loving beyond life and death, for all eternity. This love makes you
immortal. This face, this Fire of Love, which the troubadours and Minnesanger
called Woevre Saelde, Isolde, I have called Anima in the man and Animus in the
woman.Ó
ÒÉ.ÔThe initiation of
Òloveless loveÓ has been destroyed, and man has gone over to the diffusion of a
physical, matriarchal love, centred purely on the
physical body of the woman, in which the externalized Eve triumphs, desecrating
the warrior, imposing her female urgency and her ÒDemetrianÓ fever for
procreation. Love has become human, all too human. The Òloveless loveÓ of the
warrior, of the troubadour, is the mystery of the Grail.
The love of the
unresurrected woman and man is the Church of Rome, is the lunar Christianity.
The initiatory poem has deteriorated into the novel, the popular literature and
the unhealthy sexualism of our day.
ÔWhen we talk about the
religion of love of the troubadours, of the initiated knights of the Grail, of
the true Rosicrucians, we must try to discover what
lies behind their language. In those days, love did not mean the same thing as
it does in our day. The word Amor (Love) was a cipher, it was
a code word. Amor spelt backwards is Roma. That is, the word indicated, in the
way in which it was written, the opposite to Roma, to
all that Rome represented. Also, Amor broke down into ÒaÓ and ÒmorÓ, meaning
Without-Death.
That is, to become
immortal, eternal, thanks to the way of initiation of A-Mor. A way of
initiation totally opposed to the way of Rome. An esoteric,
solar Kristianity. The Gnostic Kristianity of Meister Eckhart. And mine.
Because I have
tried to teach western man to resurrect Kristos in his soul. Because Kristos is
the Self for western man.
ÔThis is why Roma
destroyed Amor, the Cathars, the Templars, the Lords of the Grail, the
Minnesanger, everything which may have originated in the ÒHyperborean Blood
MemoryÓ and which may have had a polar, solar origin.
ÔThe love talked and
written about so much in novels, poetry and magazines, the love of oneÕs
neighbor, the universal love of the churches, love of humanity, has nothing
whatsoever to do with Òloveless loveÓ (A-Mor, Without-Death), which is a harsh
discipline, as cold as ice, as cutting as a sword, and which aspires to
overcome the human condition in order to reach the Kingdom of the Immortals,
Ultima Thule.
ÔSynchronicityÕ
ÔThe earth is alive, and
it feels with you. It follows your footsteps, your search, with equal anxiety,
because it will be transfigured in your triumph. The end of Kaliyuga and the
entry into a new Golden Age depend on the results of your war. The earth by
itself cannot finish the work that Nature leaves incomplete. Today the earth
has joined forces with man in his destructive passion. The great catastrophe
will occur in the first years of the Age of Aquarius. But if you can find the
entrance to the Invisible Double of this earth, fulfilling the mystery of
Òloveless A-MorÓ, the volcanoes will become calm, the earthquake will cease and
the catastrophe will be avoided.
ÔThere is an essential
ÒsynchronicityÓ between the soul and the landscape. What you achieve in
yourself will have repercussions in even the remotest corner of the universe,
like the ringing of a bell which announces a triumph or a
defeat, producing irreversible effects in a secret centre
where Destiny acts. The Archetype is indivisible and, if you once confront it
in an essential manner, the effects are universal and valid for all eternity.
The old Chinese saying expresses it well: ÒIf a man, sitting in his room,
thinks the right thoughts, he will be heard thousands of leagues away. Ó And
the alchemical saying, too: ÒIt doesnÕt matter how alone you are. If you do
true work, unknown friends will come to your aid.Õ
ÔWhat I have called
ÒsynchronicityÓ, Nietzsche called Òlucky occurrences
filled with meaningÓ. It becomes a poetic dialogue, a concerto for two violins,
between the man-magician and Nature. The world presents you with a Òlucky
occurrence filled with meaningÓ, it hands you a subtle, almost secret message,
something which happens without apparent reason,
a-causal, but which you feel is full of meaning. This being exactly what the
world is looking for, that you should extract that meaning from it, which you
alone are capable of seeing, because it ÒsynchronisesÓ,
it fully coincides with your immediate state of mind, with an event in your
life, so that it is able to transform itself, with your assistance, into legend
and destiny. A lucky occurrence which transformed
itself into Destiny. And once you have achieved this, everything will appear to
become the same as before, as if nothing had happened. Nevertheless, everything
has changed fundamentally and for all time, although the only ones to know it
will be you and the earth – which is now your earth, your world, since it
has given itself up to you so that you can make it fruitful. ÒThe earth has
made itself invisible inside youÓ, as Rilke would say, it has become an individualised universe inside you. And although perhaps
nothing may have changed, Òit might seem as if it were so, it might seem as if
it were soÓ, to use your own words. And you will be a creative God of the world; because you have conceived a Non-Existent Flower. You have
given a meaning to your flower.Õ
Notes: (1) A fruit of
the south of Chile. It is believed that whoever eats it will always return
there..
Excerpt from the book:
ÒC.G.Jung and Hermann Hesse, A record of two friendshipsÓ, by Miguel Serrano
C. G. Jung
É. She was very doubtful
about my request and insisted that professor Jung was receiving no one and that
he was not in good health. I then told her that I had been with him in Locarno
and pleaded with her to ask whether I might come.
Mrs. JaffŽ
put down the phone, and a few moments later returned to tell me that Jung would
receive me at four oÕclock that very afternoon.
I left immediately and
arrived in time at his house in KŸsnacht. Over the doorway of his house was
written an inscription in Latin: Vocatus adque non vocatus, Deus aderit. [Called
or not called, God is present.] The inside of the house seemed dark and
shadowy. I was greeted by the same woman I had seen with Jung
in Locarno,
and she introduced herself
as Miss Bailey. She asked me to go up, and as I climbed the stairs, I noticed
that the walls were covered with ancient drawings of medieval and Renaissance
scenes. I then waited in a little room upstairs.
In due course, Dr. Jung
appeared and greeted me cordially, asking me to go into his study, which had a
window overlooking the lake. In the center of the room was a desk covered with
papers, and round about were many bookcases. I noticed some bronze Buddhas and over his work table a large scroll showing Siva
on top of Mount Kailas. That painting forcibly reminded me of
the many pilgrimages which I myself had taken into the Himalayas. We sat
down beside the window, and Dr. Jung made himself comfortable in a large
armchair opposite me. ÔYour story about the Queen of Sheba is more like a poem
than an ordinary tale,Õ he said. ÔThe affair of the King and the Queen of Sheba
seems to contain everything; it has a truly noumenal
quality.Õ I listened quietly, and he continued: But if you should ever meet the
Queen of Sheba in the flesh, beware of marrying her. The Queen of Sheba is only
for a magic kind of love, never for matrimony. If you were to marry her, you
would both be destroyed and your soul would disintegrate.Õ ÔI know,Õ I
answered.
In my long psychiatric
experience I never came across a marriage that was entirely self-sufficient.
Once I thought I had, because a German professor assured me that his was. I
believed him until once, when I was visiting in Berlin, I discovered that his wife
kept a secret apartment. That seems to be the role. Moreover, a marriage which is devoted entirely to mutual understanding
is bad for the development of individual personality; it is a descent to the
lowest common denominator, which is something like the collective stupidity of
the masses. Inevitably, one or the other will begin to penetrate the mysteries.
Look, itÕs like this....Õ Jung then picked up a box of matches and opened it.
He separated the two halves and placed them on a table so that at a distance
they looked the same. He then brought them together until the drawer of the box
entered the shell. ÒThatÕs how it is,Õ he said; Ôthe two halves appear equal,
but in fact they are not. Nor should they be, since one should always be able
to include the other or, if you like, remain outside of the other. Ideally, the
man should contain the woman and remain outside of her. But itÕs a question of
degree, and the homosexual is
fifty-five per cent feminine. Basically speaking, however, man is polygamous.
The people of the Mussulman Empire knew that marrying
several women at the same time is a primitive solution, and would be rather
expensive today.Õ Jung then laughed before continuing:
ÔI think that the French
have found the solution in the Number Three. Frequently this number occurs in
magic marriages such as your encounter with the Queen of Sheba. It is something
quite different from FreudÕs sexual interpretations or from D. H. LawrenceÕs
ideas. Freud was wrong, for example, in his interpretation of incest which, in Egypt, was
primarily religious and had to do
with the process of individuation. In reality, the King was the individual, and
the people were merely an amorphous mass. Thus the King had to marry his mother
or his sister in order to protect and preserve individuality in the country.
Lawrence exaggerated the importance of sex because he was
excessively influenced by his mother; very well. Nevertheless, he
overemphasized women because he was still a child and was unable to integrate
himself in the world. People like him frequently suffer from respiratory illnesses which are primarily adolescent. Another curious
case is that of Saint-
ExupŽry: from his wife I
learned many important details about him. Flight, you see, is really an act of
evasion, an attempt to escape from the earth. But the earth must be accepted
and admitted, perhaps even sublimated. That is frequently illustrated in myth
and religion. The dogma of the Ascension of Mary is in fact an acceptance of
matter; indeed it is a sanctification of matter. If you were to analyze dreams,
you would understand this better. But you can see it also in alchemy. ItÕs a
pity we have no alchemical texts written by women, for then we would know
something essential about the visions of women, which are undoubtedly different
from those of men.ÕI then asked Dr. Jung whether he
thought it was wise to analyze oneÕs own dreams and to pay attention to them. I
told him that I had begun to analyze my own again and that IÕd found my
vitality increasing, as though I were making use of some hidden sources of
energy which otherwise would have been lost. ÔOn the other hand,Õ I said, ÔI
have talked with Krishnamurti, in India, and he told
me that dreams have no real importance, and that the only important thing is to
look, to be conscious and totally aware of the moment. He told me that he never
dreams. He said that because he looks with both his conscious and unconscious
mind, he has nothing left over for dreams, and that when he sleeps he gains
complete rest.Õ ÔYes, that is possible for a time,Õ said Jung. ÔSome scientists
have told me that when they were concentrating with all their attention on a
particular problem, they no longer dreamed. And then, for some unexplained
reason, they began to dream again. But to return to your question about the
importance of analyzing your own dreams, it seems to me that the only important
thing is to follow Nature. A tiger should be a good tiger;
a tree, a good tree. So man should be man. But to know what man is, one must
follow Nature and go on alone, admitting the importance of the unexpected.
Still, nothing is possible without love, not even the processes of alchemy, for
love puts one in a mood to risk everything and not to withhold important
elements.Õ Jung then rose and took a volume from the bookcase. It was his own
Archetypes of the Collective Unconscious, and he opened it to a chapter called
ÔStudy of a Process of Individuation.Õ He showed me the extraordinary colored
plates that are reproduced there, some of Tibetan tankas.
ÒThese were made,Õ he said, Ôby a woman with whom we planned a process of
individuation for almost ten years. She was an American and had a Scandinavian
mother.Õ He pointed to one picture done in bright colors. In the center was a
flower, rather like a four-leaf clover, and above it were drawn a king and
queen who were taking part in a mystic wedding, holding fire in their hands.
There were towers in the background. ÒThe process of the mystic wedding
involves various stages, Jung explained, Ôand is open to innumerable risks,
like the Opus Alquimicum. For this union is in
reality a process of mutual individuation which occurs, in cases like this, in
both the doctor and the patient.
As he spoke of this
magic love and alchemic wedding, I thought of Solomon and the Queen of Sheba,
Christ and his Church, and of Siva and Parvati on the
summit of Mount Kailas - all symbols of man and his soul and of the creation of
the Androgynous. Jung went on as though he were talking to himself: ÔSomewhere
there was once a Flower, a Stone, a Crystal, a Queen, a King, a Palace, a Lover
and his Beloved, and this was long ago, on an Island somewhere in the ocean
five thousand years ago.... Such is Love, the Mystic Flower of the Soul. This
is the center, the Self....Õ Jung spoke as though he were in a trance. ÔNobody
understands what I mean,Õ he said. ÔOnly a poet could begin to understand....Õ
You are a poet,Õ I said,
moved by what I had heard. ÔAnd that woman, is she still alive?Õ I asked.
ÒShe died eight years
ago.... I am very old....Õ I then realized that the
interview should end. I had brought Hermann HesseÕs
book, PiktorÕs Metamorphosis. I showed him the
drawings and gave him greetings from Steppenwolf. ÔI met Hesse through a mutual
friend who was interested in myths and symbols,Õ said Jung. ÔHis friend worked
with me for a while, but he was unable to follow through to the end. The path
is very difficult....Õ It was late when I left JungÕs house, and as I walked
down towards the lake, I thought of our conversation and tried to put my
feelings in order.
Magic Weddings
As I walked along, I
wondered whether there was a second language in the process of individuation
discovered by Jung. I knew that if I were to ask him, he would deny it. But
even so, I am sure that such a language exists. It seems to be there, waiting
to be discovered. There is a difference between what a man does and what
happens, by itself. I have discovered this in many parts of the world, in
buildings, in works of art, and in the lives of certain people who have
achieved greatness in spite of themselves. A man will
set himself to a task with determination and tenacity, and then suddenly a gust
of wind will come from another world, and everything changes. He seems to be
used by the gods; in spite of himself, he is a part of the Myth. JungÕs work
has been too tenacious and dramatic for his line not to be carried on into the
future. As one who revitalized the work of the Gnostics and the alchemists, he
himself had to take part in their mysteries, even though he
may originally have
intended to remain outside of them. For neither the Gnostics nor the alchemists
created symbols for the sake of psychological analysis, but for the sake of
magic
itself. And that means that
even though he fought against it, Jung condemned himself to be a magician who
was willing to pass beyond the frontiers of official science in our time. I
think he realized that when he said that only poets could understand him.
In philosophic alchemy,
there exists the idea of the Soror Mystica who works with the alchemist while
he mixes his substances in his retorts. She is with him at all times throughout
the long process of fusion, and at the end, there occurs a mystic wedding,
involving the creation of the Androgynous.
This could not have
occurred without the presence of the woman, without, in short, the psychic
encounter of the Sister and the Alchemist.
In the processes of
individuation worked out in the Jungian laboratory between the patient and the
analyst, the same fusion takes place. Images and dreams are produced between
the two, and become common to both of them so that neither remembers who it was
that first produced the dream or the image. This psychic union never takes
place in ordinary love, for even though two lovers may wish to fuse themselves
completely, they will never be able to dream the same dream; there will always
be something that separates them. The magic wedding is alone capable of closing
the gap. Jung said that this psychic union could only take place in a spirit of
love, since only then would one be willing to risk everything.
Nevertheless, the love
of the psychic union is tricky and dangerous; it is a love without love,
contrary to the laws of physical creation and history. It is a forbidden love,
which can only be fulfilled outside of matrimony. This love for the Queen of
Sheba, then, does not produce a child of flesh, but a child of spirit, or of
the imagination. It is a fusion of opposing factors within the psyche of each
of the lovers; it is a process of magical individuation. While it is true that
this love does not exclude physical love, the physical becomes transformed into
ritual. What is excluded is mutual sexual pleasure. The best way of explaining
this complicated idea is to consider the Tantric practices of India, in which
the Siddha magicians attempted to achieve psychic union. The ritual of the
Tantras is complicated and mysterious. The initiate had to be chaste, and the
woman would usually be one of the sacred prostitutes of the temples
which in reality is the same as being chaste. A long period of
preparation was required before the culmination of the ritual. The man and the
woman would go off together into the forest, living like brother and sister,
like the alchemist and his sister, exchanging ideas, images and words. They
would sleep together in the same bed, but they would not touch each other. Only
after months of preparation would the final Tantric Mass take place, in which
wine was drunk, meat and cereal eaten, and finally Maithuna, or mystical coitus
performed. This act was the culmination of the long process of sublimation,
during which the flesh was transformed and transfigured, just as in alchemy
lead is converted into gold, and the act of coitus was really intended to
ignite the mystic fire at the base of the vertebral column. This
inextinguishable fire is the product of supreme love, but it has nothing
whatever to do with the ordinary sexual act, in which something physical dies
in order to produce a new life of flesh. In this love, the spirit of death is
operative and produces a life of spirit. The woman is a priestess of magic
love, whose function is to touch and awaken the various chakras of the Tantric
hero, who is thus permitted to reach new levels of consciousness until totality
is achieved. In the end, the pleasure that is gained is not one of the ejaculation of semen, which is strictly prohibited, but is
the pleasure of vision, of the opening of the Third Eye, which represents the
fusion of opposites. The man does not ejaculate the semen, but impregnates
himself; and thus the process of creation is reversed and time is stopped. The
product of this forbidden love is the Androgynous, the Total Man, all of whose
chakras, or centers of consciousness, are now awakened. It is an encounter with
the Self, that Last Flower of the soul on an Island five thousand years ago....
Once this rite of love
without love is completed, the man and the woman separate. They are now
complete and individuated. In this Tantric Mass, the man has in fact married
his spirit; he has married with Anima and she, with Animus.
On the walls of the
temple of Khajuraho, in India, this forbidden love is
pictured in thousands of sculptured figures. But nowhere are there statues of
children, and that is why this love is an unnatural love. Inside the temple, in
a most secret place, sits Siva the Androgynous, meditating with his eyes
closed, considering and enjoying his own act of creation. In India, the meaning
of this forbidden love is reiterated in the story of Krishna, the blue god, so
loved by Hesse, who danced with his loves in the gardens of Vrindavan. His
chief lover was Radha, who was a married woman, and with her was realized the
Number Three while they danced within a mandala and attained the Self.
In these strange rites,
it is not important that the Maithuna be physical; what is important is that
the Mystic Sister be there, with the alchemist, helping him to mix his
substances and, like Mary Magdalene, aiding him in his hour of greatest need.
What counts, then, is the psychic interplay of the two, of the patient with the
analyst, to
create together and to find themselves in this process of individuation.
The final wedding, or
union, takes place within the isolated individual, who is so completely alone
that he really has no sense at all of his own body. This union is achieved by
Kundalini, which Jung defined as an Ôemotional current.Õ Like the mercury of
the alchemists or the Ôastral fireÕ of the occultists, Kundalini awakens the
chakras one by one until finally the Third Eye, or Ajna Chakra is opened and
the Brahma Chakra or Final Emptiness is achieved. It is a wedding between the
Ego and the Self
achieved through a union of the Anima with the Animus. From the
hand of Beatrice, Dante descended to the Inferno and then ascended to
Heaven.... ÔOnly poets will be able to understand me....Õ I realized now the
force of JungÕs words; I realized too that Jung, the magician, had almost alone
made it possible for us today to take part in those Mysteries which seem
capable of taking us back to that legendary land of the Man-God.
And now we must wait for
the appearance of a disciple capable of propounding his message, interpreting
the underlying language of his work, which is already there like a
Palimpsest. That
disciple will have to be a priest, a magician or a poet.
(*) One of the findings
of this alchemical operation and that surprises both the alchemist and his
Soror Mystica, is the ratification of a phrase that is often repeated in
marriage rites: Òthey will become the same spirit and the same fleshÓ, but
which remains there floating around, as a meaningless phrase, but that in the
participants of this "mystery" becomes an authentic experience and
which can only be described as the unequivocal sensation, though
paradoxical for our "reason", that the "matter" of both is
only one, and their ÒbodiesÓ correspond one to the other, and this, while
confirming the "operation" does so with the "scope" in
which it is carried out it effects and advances the new dimension in which the
new recovered humanity will live.
Thus here, we can repeat
what we have affirmed in other places: This operation takes back both of them
to the archetypical origin, to the beginning right after ÒmanifestationÓ,
following the Fibonacci Series backwards to its start: 8,5,3,2,1,1. Thus
becoming a single unit, a reborned living Universe.
Very important, read: eros.html - The
Final note: We have
explained enough in dulcinea.html and in good_evil.html what this process of common
individuation consists of, which is also shown in images in: alquimia.pdf