A Concordance by Thornton Ladd

Search the Collected Works

This concordance provides a way to search Jung’s Collected Works by word and/or topic and to find all of the relevant references. These references include a detailed subject heading, quotes, and context for every search.

Please report any issues with this program to info@aras.org. Thank you.

Click on any heading for Collected Works references.

divine water in the rite of benedictio fontis
religion as a predominant psychological condition

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:

mandala where man is transformed into divine being
experience of the mandala

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:

divine procreation of Pharaoh through Ka-mutef
Egyptian theology

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:

Ka-mutef as the divine ka
Egyptian theology

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:

three divine figures do not contradict the one God
trinitarian drama of redemption

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:

man mounts up to the realm of divinity
descent of the Holy Ghost

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:

divine comfort as a hush following a storm
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:

divine comfort brings order into chaos of the soul
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:

danger of putting divine germ to ridiculous use
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:

wine and water as divinity mixed with humanity
transformation rite of the Mass

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:

dream as the means for producing the `divine water
Zosimos of Panopolis

bread symbolizes divine numen that dies and rises
symbolic act of sacrifice

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:

meaning of sacrifice is production of divine water
archetype of sacrifice

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:

alchemy's task is to redeem the `divine soul
krater filled with nous

This krater refers to the divine vessel of which Hermes tells Thoth in the treatise entitled:

brain needed as seat of the `divine part
projection in alchemy

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:

coronation endows ruler with divine nature of sun
dream or vision symbolism: Initial (Dr-1)

Dream:

God glows with divine love in fire of Holy Ghost
chaos as prima materia

The “treasure hard to attain,” whose presence was suspected in the dark prima materia, has been symbolized by the alchemists in various ways:

healing cup connected with vessel used in divination
unicorn cup

The healing cup is not unconnected with the “cup of salvation,” the Eucharistic Chalice, and with the vessel used in divination:

man leaves work of redemption to the divine figure
work of redemption

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:

numinous`divine' or `sacred'quality
spirit hidden in the prima materia

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:

Physis is `the divine soul imprisoned in the elements
krater filled with nous

This krater refers to the divine vessel of which Hermes tells Thoth in the treatise entitled:

pneuma is charmed by his image of divine beauty
krater filled with nous

This krater refers to the divine vessel of which Hermes tells Thoth in the treatise entitled:

seed of unity as counterpart to the divine unity
alchemy as an undercurrent to Christianity

The point is that alchemy is rather like an undercurrent to the Christianity that ruled on the surface:

shapeless life-mass' contains divine seeds of life
dream or vision symbolism: Mandala (Dr-18)

Dream:

sun symbolizes unity and divinity of the Self
dream or vision symbolism: Initial (Vs-19)

Vision:

Pages