By Marie-Louise von Franz
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Additional info for Alchemy: an introduction to the symbolism and the psychology
William Blake woodcut from The Book of Job (1825), p. 2, detail. British Museum. 28 5. Releasing the Spirit from Matter. ). Leiden Univ. , fol. 60a, detail. 37 6. Alchemist and Assistant by the Furnace. Mutus liber (1702), p. 11, detail. , Yale Univ. Lib. 38 7. The Tail-Eating Ouroboros. ), Venice, fol. 188v. 41 8. Isis Suckling Horus. A. Wallis Budge, The Gods of the Egyptians, II, Dover, New York, 1969, p. 207. 45 9. Pissing Mannikin. ), fol. 3, detail. Vatican Lib. 49 10. The Tempting of Eve.
That would correspond to the manifestations of the archetype as natural phenomena. Nature has a numinous and divine aspect as experienced by the human being, which explains why the human image of God has both aspects. In most religions there are personifications of God in both forms. In the history of the development of the European mind, a strange kind of enantiodromia and opposition has developed since Grecian times. In the Homeric religion the personified aspect was exaggerated. In the natural philosophy of pre-Socratic philosophers the nature aspect was exaggerated.
If an Australian rubs his churinga stone to get more mana, it would be with the idea of refuelling his totem, or his life essence, like recharging an electric battery. The whole concept of mana bears the projection of semimaterial, divine electricity, of divine energy or power. Thus, for instance, trees struck by lightning would represent mana. Then in most religious systems there are sacred substances, such as water or fire, or certain plants, and so on, as well as spirits, demons, and incarnate gods, who are more personified and can speak in visions, or appear and behave in a half-human manner.
Alchemy: an introduction to the symbolism and the psychology by Marie-Louise von Franz