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The German poet Holderlin has written: “Danger itself fosters the rescuing power.” And moreover, to quote Jung once more: What we observe here is a fundamental law of life—enantiodromia—the reversal into the opposite; and this it is that makes possible the reunion of the warring halves of the personality, and thereby brings the civil war to an end.” The result of this renewal of life is a second birth. For the elements of consciousness, or the human soul and its vehicle, are reassembled spontaneously upon an entirely new and higher pattern. This new consciousness is the result of the union of the several constituents of consciousness, or levels of awareness.
When human occupants of a microcosmos, have accumulated during an uncountable number of lives an unconceivable amount of experience, and feel the archetypical longing for a definitive goal — a definite focal point for all their thoughts, feelings and aspirations — then it may occur that <inside him or her) a new, higher intelligence awakes.
They then understand and experience the call of the central Love-Fire emanating from the Heart of the Universe. In it, they vaguely perceive the primary source of what-ever may be called Light and Life — the Aiya: t — and suddenly they are able to recognize THE PATH leading there: At once they perceive the effects of both this light and this focus calling them —attracting them — inspiring them! What is it that reacts to this call? It is a tiny little relic of a divine essence that has survived in the human heart — in spite of degeneration and education, and against all egocentric ambitions and suspicions — like a little seed waiting for an opportunity to revive … and to re-establish its original glory, as it was in the Beginning!
Thus awaken new senses, a new consciousness, and a new will. —Thus develops a new way of thought, with new words, and new deeds. Even with unchanged daily activities and prophane occupations, the ordinary worldly human has become a neophyte who, if he dares to step on the Path towards the Focus ofleffe, following it as a Candidate in every moment — steadfast and in joy — must and will, by virtue of universal spiritual Laws in time become a Master: a Master above and beyond whatever is mortal in him; — a Master of the Spiritual Philosopher’s Stone!
Who strives after this sublime aim anchored in new consciousness is no seeker any more, but a finder — a Trobador: The ideal of the Prodigal Son returning home) will become and remain a lamp before his feet — at the service of all Humankinds in the Universe! Expressed in the language of Aquarius Genesis, this means: Through an inner urge the ordinary earthling strives to return to the focus of all Life — the Zero-point of Energy • — the spiritual Love-Sun of the prime Beginning! — Who ever starts and remains consequent in doing so, will be transformed from a vulgar earthling to a spiritually dominated Soul Man. — Thanks to new thought, new awareness and a new will, Man will achieve bondage with the Spirit e – and even re-union with the Spirit: 0. This is the new Spirit-Soul Man 0, he who will definitely transfigure to become New divine Man — reunited with the FATHER, as a brilliant * !
In this event, we must enlarge the psychological idea of the Unconscious very considerably. We have identified this Collective Unconscious with what in occultism is called the Anima Mundi. But even in magical literature this latter concept is conceived to have two aspects or poles, if so we may speak. To explain their nature, we may be obliged to use in addition to the word Unconscious another term not in general acceptance, the Superconscious.
This includes all the finer spiritual aspirations, inner faculties of discrimination and innate wisdom and love. Both of these principle concepts have become united in the general term, the Unconscious. So long as we understand this, no harm may come. But it would be erroneous to suppose literally that consciousness has issued from the lower levels of the Anima Mundi.
This latter is itself a derivative—so runs magical philosophy—of the higher more divine level, corresponding to the supernal triad of Spirit and Wisdom and Understanding. But before consciousness can attain to the Supernals, it must have passed through Avernus.” And this is the implication of the text. Consciousness and feeling together must, by no matter what means, be immersed in the fructifying sea of the Unconscious. Naturally, this would appear at first as a destructive process. For as Jung has so concisely expressed it:
Danger arises whenever the narrowly delimited but intensely clear individual consciousness meets the immense expansion of the Collective Unconscious, because the latter has a definitely disintegrating effect on consciousness)*
In fact to do so implies an understanding of the mechanism of the unconscious. And such a knowledge, psychotherapists inform us, confers freedom from unconscious automatisms, from compulsive domination of consciousness by repressed material stored in the Unconscious, and also from the dangers of any such lack of insight and discrimination. Their practical experience has taught them, the alchemists aver, that if the immersion of the heavenly flyer in the Sea where lies latent the internal fire be repeated sufficiently often, then instead of destruction being effected, the nascent spirit stirs to renewed activity. The German poet Holderlin has written: “Danger itself fosters the rescuing power.” And moreover, to quote Jung once more:
What we observe here is a fundamental law of life—enantiodro-mia—the reversal into the opposite; and this it is that makes possible the reunion of the warring halves of the personality, and thereby brings the civil war to an end.”
The result of this renewal of life is a second birth. For the elements of consciousness, or the human soul and its vehicle, are reassembled spontaneously upon an entirely new and higher pattern. This new consciousness is the result of the union of the several constituents of consciousness, or levels of awareness.
Its major characteristic is the absence of any hard-and-fast barrier or partition which consciousness has erected before the portals of the Unconscious. A harmony is established between the human soul and infinite life without.
The result is the ability of the natural vital spirit to flow freely into all the parts and levels of the whole consciousness, producing health and true happiness and integrity. Alchemists frequently quote Francis Bacon with regard to this law of enantiodromia. as follows:
And if any skillful minister shall apply force to nature; and, by design, torture and vex it in order to its annihilation, it, on the contrary, being brought to this strange necessity, changes and transforms itself into a strange variety of shapes and appearances; for nothing but the power of the Creator can annihilate it or truly destroy; so that, at length, running through the whole circle of trans-formation and completing its period, it in some degree restores itself, if the force be continued.”
It is the spontaneous reversal of the spiritual life, the restoration of itself after continuous and persistent attempts to dissolve the frame and groundwork of the soul which the alchemists believed to occur, and claimed, furthermore, to have achieved.
The perfected inner body restored spontaneously to itself by its own inherent dynamic power, glows and scintillates outwardly with an inward light like a diamond or other very precious jewel. It is interesting here to quote Aleister Crowley’s description of the aura, which is the glorified inner body together with its own dynamic emanation:
The Aura should be clean-cut, resilient, radiant, iridescent, brilliant, glittering. “A Soap bubble of razor-steel, streaming with light from within,” is my first attempt at description; and it is not bad, despite its incongruities.”
It is the opinion of the Zurich school that the development of this inner or diamond body is the automatic adjustment on the part of the psyche itself in its preparation for death. Jung declared that such a development is “psychologically symbolical of an attitude which is invulnerable to emotional entanglements and violent upheavals; in a word they symbolize a consciousness freed from the world. I have rea-sons for believing that this is a natural preparation for death and sets in after middle life.
Death is psychologically just as important as birth and, like this, is an integral part of life” And a little further on, the same psychological exponent refers to the ‘psychic spirit-body (‘subtle body’) which ensures the continuity of the detached consciousness..”
“As our text puts it, with regard to this newly found but still highly concealed stone, “it leads from darkness into light, from this desert wilderness to a secure habitation, and from poverty and straits to a free and simple fortune.-:s This is that celebrated Elixir of Life which, freed from every restriction on the part of an inelastic, confused, and unseeing mentality, is said to prolong life—though we need not necessarily interpret this in a wholly physical sense. It is a truism in certain philosophies that man is not immortal though his essence is. His immortality as an individual conscious entity is a condition of things that requires achievement through his own unaided and unfailing effort. Certain comparative philosophical views are worthy here of consideration. Notably, the Buddhist idea as contrasted with typical Western ideas. As is more or less well known, all schools of Buddhism hold that man has no individual ego or permanent unit of consciousness which is capable of surviving death, as is maintained both by Hindu philosophers and those of the West.
Whilst in Buddhism the idea of trans-migration or reincarnation is held, the rationale or modus operandi departs considerably from the usually held idea that it is the immortal ego which incarnates again and again. It is the Buddhist claim that man is comprised of various bundles or aggregates of attributes and qualities.
Their view, moreover, is that man is a combination of several consciousnesses strung together by natural law to form an apparent unit. So far as his ego-sense is concerned, their psychology holds it to be a false perception. It is a convenient expression to speak of the ego just as commonly we still refer to the rising and setting of the sun.
Such a view is directly attributable to taking appearances on their face value and ignoring the true nature of reality. It is precisely this ego-sense, false and illusory, which impedes the perception of the true nature of reality, of the universe as it is in and for itself. From such a point of view it follows that the goal to be sought—since this false ego-sense is responsible for an imperfect view of life and thus responsible for suffering, mental conflict, and psychic torture—is the dissolution of that obstinate and persistent falsity.
This accomplished by various means, the aggregate. which is called man, sinks into the Void. Buddhism considers the Void most certainly not as a negative conception of nothingness, but rather as analogous to transcendental divinity, the Clear Light, or absolute Consciousness. In the West, however, ignorant though we may be of the loftier flights of the philosophic and spiritual perception indubitably enjoyed by the protagonists of the Mahayana Bodhi, our point of view is fundamentally different. It is the Occidental view that the ego has some value for us in that we are individual human beings obliged by our destiny to deal with a very practical world.
Therefore the egocentric concept has been preserved despite all arguments and efforts to the contrary. This is not to say that our philosophers fail to realize the defects and the inadequacies and the occasional lapses of the ego itself. On the contrary this is clearly recognized.
The Western religious and philosophic ideal seems to be the enlightenment of the mind by God or the Absolute or the Universal Spirit removing the tarnish from the bright mirror of the mind. It tends to nullify the false accretions which a worldly civilization builds around the ego, with-out in any wise wishing to destroy the ego itself. The ego as a separate practical psychic entity they seek to preserve in its own right that it may consciously manifest to the world the divine consciousness which informs it. °Life and yet more life” is the prevalent ideal here.
And illumination which sanctifies life through a purified and clarified consciousness seems to be, summarily speaking, the central pivot of its system—God and man conjoined in a single being. Alchemy, in Europe. has acquired a singularly Occidental flavor, and this too is pretty much the Alchemical ideal.
To manifest and use the Stone of the Wise for the further glory of God is that ideal. Its virtue over and above other Western systems is that it provides a practical scheme to this end. A glorified body with a purified spirit and soul elevated to the heights of spiritual kingship—a glorified inner pneumatic body used by a regenerated soul—is the attainment it holds up. No final dissolution does it countenance, or an absorption at the