A Concordance by Thornton Ladd
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If I am right in supposing that every religion is a spontaneous expression of a certain predominant psychological condition, then Christianity was the formulation of a condition that predominated at the beginning of our era and lasted for several centuries:
In the light of these historical parallels the mandala symbolizes either the divine being hitherto hidden and dormant in the body and now extracted and revivified, or else the vessel or the room in which the transformation of man into a divine being takes place:
I shall only emphasize that Egyptian theology asserts, first and foremost, the essential unity (homoousia) of God as father and son, both represented by the king:
I shall only emphasize that Egyptian theology asserts, first and foremost, the essential unity (homoousia) of God as father and son, both represented by the king:
The trinitarian drama of redemption (as distinct from the intellectual conception of it) burst upon the world scene at the beginning of a new era, amid complete unconsciousness of its resuscitation from the past:
The psychological relationship between man and the trinitarian life process is illustrated first by the human nature of Christ, and second by the descent of the Holy Ghost and his indwelling in man, as predicted and promised by the Christian message:
Despite the fact that the Christian is potentially redeemed, he is given over to moral suffering, and in his suffering he needs the Comforter, the Paraclete:
Despite the fact that the Christian is potentially redeemed, he is given over to moral suffering, and in his suffering he needs the Comforter, the Paraclete:
Despite the fact that the Christian is potentially redeemed, he is given over to moral suffering, and in his suffering he needs the Comforter, the Paraclete:
The rite of transformation may be said to begin with the Offertory, an antiphon recited during the offering of the sacrificial gifts. Here we encounter the first ritual act relating to the transformation:
It is clear from the foregoing that the sacrificial gift is symbolic, and that it embraces everything which is expressed by the symbol, namely the physical product, the processed substance, the psychological achievement, and the autonomous, daemonic life principle of cultivated plants:
Comparing the basic ideas of the Mass with the imagery of the Zosimos visions, we find that, despite considerable differences, there is a remarkable degree of similarity. For the sake of clearness I give the similarities and differences in tabular form:
This krater refers to the divine vessel of which Hermes tells Thoth in the treatise entitled:
I am therefore inclined to assume that the real root of alchemy is to be sought less in philosophical doctrines than in the projections experienced by individual investigators:
The “treasure hard to attain,” whose presence was suspected in the dark prima materia, has been symbolized by the alchemists in various ways:
The healing cup is not unconnected with the “cup of salvation,” the Eucharistic Chalice, and with the vessel used in divination:
Now, all these myth pictures represent a drama of the human psyche on the further side of consciousness, showing man as both the one to be redeemed and the redeemer. The first formulation is Christian, the second alchemical:
The examples given in the last chapter show that there is a spirit hidden in the prima materia, just as there was in the Nile stone of Ostanes:
This krater refers to the divine vessel of which Hermes tells Thoth in the treatise entitled:
This krater refers to the divine vessel of which Hermes tells Thoth in the treatise entitled:
The point is that alchemy is rather like an undercurrent to the Christianity that ruled on the surface:
Dream: