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