Marie-Louise von Franz - Alchemy: An Introduction to the Symbolism and the Psychology

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title	:	Alchemy : An Introduction to the Symbolism and the Psychology Studies in Jungian Psychology ; 5
author	:	Franz, Marie-Louise von.
publisher	:	Inner City Books
isbn10 | asin	:	091912304X
print isbn13	:	9780919123045
ebook isbn13	:	9780585147840
language	:	English
subject	Alchemy.
publication date	:	1980
lcc	:	QD26.F7eb
ddc	:	540/.1/12
subject	:	Alchemy.

Page 1 Alchemy

Page 10 48. Entering the City with Bliss-Bestowing Hands. ''The Ten Ox-herding Pictures," Suzuki, Manual of Zen Buddhism. 49. Moon in Shadow. Maier, Scrutinium chymicum (1687), p. 133. 50. Mercurius as Divine Child. Mutus liber (1702), p. 11, detail. Mellon Coll., Yale Univ. Lib. 51. Descent of Holy Ghost as Cloven Tongues. Munich Lectionary, Codex Latinus 15713 (12th cent.). Munich State Lib., fol. 37v. 52. Fountain of Life. Rosarium philosophorum (1550). C.G. Jung Coll. 53. Union of Opposites as Hermaphrodite. Hermaphroditisches Sonn- und Mondskind (1752), p. 16, detail. C.G. Jung Coll. 54. Sapientia as Mother of the Wise. Thomas Aquinas (pseud,), De alchimia, Codex Vossianus 29 (16th cent.). Leiden Univ. Lib., fol. 53, detail. 55. God as Logos Creating Zodiac. Peter Lombard, "De sacramentis," Codex Vaticanus Latinus 681 (14th cent.). Vatican Lib. 56. The Wisdom as Tree of Life. Reusner, Pandora (1588), p. 225. C.G. Jung Coll. 57. Flaming Heart. Jakob Boehme. 58. Alchemist and Soror Mystica Holding the Keys. Thomas Aquinas (pseud.), De alchimia, Codex Vossianus 29 (16th cent.). Leiden Univ. Lib., fol. 99. (Quote from Mysterium Coniunctionis, CW 14, par. 738) 59. Alchemist as Priest. Maier, Symbola aureae mensae (1617), p. 509. Mellon Coll., Yale Univ. Lib. 60. Androgynous God. Late Babylonian gem, from Lajard, "Mmoire sur une reprsentation figure de la Vnus orientale androgyne," in Nouvelles annales de l'Institut archologique, I, p. 161, Paris, 1836. 61. Cloud of Chaos. Marolles, Tableaux du temple des Muses (1655). British Museum. 62. Depression and Conscious Conflict. Two paintings by woman in analysis (1976). Daryl Sharp Coll. 63. The Nigredo as Ethiopian. Trismosin, "Splendor solis," MS Harley 3469 (1582). British Museum.

Page 100 28. The water of life flows between the opposites: the masculine (sun consciousness, here represented as sulphur) and the feminine (moon consciousness, symbolised by Mercurius, spirit of the unconscious). that it is somehow linked with, but not identical to, solid matter. There is probably a certain anima factor in it for this text was probably written by a man. After the union of the male substance with the vapour came the divine bitter water. The word "divine" is in Greek theios, which also means sulphur, so that it can be translated as the divine water, which is the generally accepted official translation, or as sulphur water, since sulphur was regarded as being a divine substance. It is the water, or the liquid, of the divine substance. Water in general, including urine, carries the projection of knowledge. In medieval Church symbolism they spoke of the aqua doctrinae, and in the Swiss dialect if somebody comes out with a lot of nonsense, just a lot of words, we say he is urinating. Psychogenic kidney troubles very often have to do with people being filled up with such bad water, for they have not the right attitude, or the right connection with knowledge; they just blather a lot of undigested knowledge and that is like urinating. So usually it can be said that

Page 101 water has to do with knowledge extracted from the unconscious, which can either be misused or used positively. In alchemy water was either the great healing factor, or poisonous and destructive. Usually we interpret water as the unconscious, and differentiate its specific meaning according to the context. If in a patient's dream water is rising, or if there is a big inundation, then we would say: "Be careful, the unconscious is overwhelming you"; there the water would be negative, but on the other hand, if you are in the desert and thirsty, then it is the water of life. Christ is the well of life and there are various other similes you may know. In all religions, water is the life substance, which boils down to the fact that the extractio of the anima, or that watery knowledge, is what takes place in the interpretation of a psychological situation, or a dream. If someone comes with a problem, instead of arguing with that person we look at the dream which comments on the situation; perhaps it can be interpreted in such a way as to vivify the other person and give a feeling of hope and a sense of the problem as having a hidden meaning, even though it may not yet be clear. In such a case, knowledge obtained from the unconscious has the quality of the water of life, for that person has, as it were, drunk of the water of life and will go away with the feeling that now something is flowing and the period of stagnation over. Then there is a certain tension until the next analytical hour, for the analysand wonders how the inner adventure will continue so that life gets a new start and flows once more.

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