5.3
The Hermetic world view --
The deus
absconditus and the singular acausal quantum leap
5.3.1 The Holy Wedding and the deus absconditus as the phallus of the Hermetic alchemical queen
The reconstruction of the historical facts concerning
the life of Carl Jung between his 20th and
32nd years of life and their depth
psychological interpretation allow us to obtain an
initial overview of some general aspects of the
archetype of the deus absconditus (the hidden god) in relation to the process of the
Holy Wedding constellated in the young psychiatrist.
In Chapter 4 we have seen that a special aspect of the
archetype of the Holy Wedding consists first in the
sickness of the old king, who dissolves, dies and as a
result of this process enters the womb of the queen.
There his sperm becomes the seeds for new life, for
the rejuvenated and reborn king.
In the moment the king enters the womb of the queen and
dissolves, she contains the sperm for the new life.
According to the depth psychological condensation
principle, we can in a symbolic language also state
that the vagina or the uterus of the queen contains
now the king’s phallus. Looking at the vagina not
only as the life giving principle but also as the
all-swallowing “death mother”, it is obvious that
the motif of the phallus in the vagina corresponds to
the main motif of Carl Jung’s childhood dream, the
phallus in the grave. We can therefore
conclude that it was especially the Hermetic
alchemical archetype of the Holy Wedding, which was
constellated in him. Further, we realize that the male
organ of Carl Jung’s dream corresponds to the deus
absconditus. This means that it is the phallus of the
queen and
not of a man that becomes now the fertilizing organ,
the instrument out of which the new creation and
incarnation is procreated.
As we remember, Marie-Louise von Franz compared the
motif of the dream with the mythological grave
phallus. Since the latter symbolized the afterlife and
the resurrection of the dead, we realize that the symbol of the deus
absconditus is connected to the deceased and their
eventual resurrection. Thus, the question arises if we
should imagine this resurrection as a reincarnation.
A creation myth is always a religious myth. The essence
of the Holy Wedding, of the Hermetic alchemical
creation myth, is thus a religious as well as a sexual
and a death myth. In this way the religious idea of
creation and incarnation comes together with the
sexual and the death drive, and we begin to anticipate
therefore the deepest reason why in Carl Jung’s
association test of 1907 the death complex, the
sexuality and the religion complex are so deeply
related.
At
this point a brief review of Chapter 2 will be
helpful. When we first talked of the archetype of the
Holy Wedding, we saw that it was the old Jung who
wrote in his book AION that our task is to look beyond
the concretistic interpretation of sexuality by
Sigmund Freud and that we have to find the “procreative nature of the Whole in the procreative seed”.
I mentioned that Carl Jung already realized that the
Gnostics were convinced that this myth did not mean
just the biological sexuality, and that they knew yet
the deep truth that “man’s procreative power is
only a special instance of the ‘procreative nature
of the Whole’.”
[See
picture on the left: "A bowl of the Orphic
community. On it sixteen naked men and women, in
reverential and worshipping attitudes, stand around a
coiled and winged serpent, the symbol of the Redeemer
and Son of God in the Orphic Gnosis." (Emma Jung
& M.-L. von Franz: The Grail Legend, p. 136 &
p. 192)]
I guess it is not an exaggeration when I state here that we are now
one great step ahead in the understanding of what the
general instance, the “procreative nature of the
Whole” could be. It is the deus absconditus, the first product of the Holy Wedding, of the
(second) coniunctio
or unio
corporalis, the phallus in the vagina of the
queen. Again
the question arises if the deus
absconditus, the “procreative nature of the
Whole” demonstrated as the religious myth of sexual intercourse,
death and rebirth could have to do with
reincarnation.
The very
specific aspect of this creation myth is the fact that
the result of it is a creation out of itself, or
better: out of her/himself, out of the queen
containing the propagation organ of the king in her
womb. It is the Yoni/Lingam motif [picture on the
right], but also the aspect
of (the hermaphroditic) Atum in ancient
Egypt,
who created the world out of himself alone by
masturbating. It is however not the creation out of
the purely masculine Logos of the Christian God. Thus,
it is an absolutely shocking insight that in Carl
Jung, who “had had a strict Christian upbringing”,
such a completely pagan and thus incredibly heretic
myth is constellated.
5.3.2 The deus
absconditus in a modern interpretation: The
singular acausal quantum leap
As I have briefly mentioned in Chapter 4,
we can translate the process happening during the unio corporalis, the second phase of Gerardus Dorneus’ opus, into
the following twin process, which formulates the
energetics in a neutral language:
{spirit-psyche
> matter-psyche with potentially increased negentropy}
and
{matter-psyche with potentially increased negentropy >
spirit-psyche with incarnated increased negentropy}
The first process corresponds to the mythological motif
of the dying king, dissolving in the womb of the
goddess and becoming like this the phallus in the
goddess’ womb. In a modern language we can therefore
state that the deus
absconditus corresponds to the subject that
contains the “energy” of the unus
mundus, the matter-psyche with potentially
increased negentropy.
In the language of Robert Fludd in which Wolfgang Pauli
was so intensely interested, the deus
absconditus becomes the intermediate realm, the
subtle realm between heaven and earth. This realm is
also represented as the first
goal of the unio
corporalis, the lapis
(the stone), the Seal of Solomon, the lily, the Radbild
(the wheel image) of Nicholas von Flue, the rotundum (the round thing) and the philosophical gold.
It is thus this potential world quantum physics
describes with the help of the wave function, which
corresponds to the deus
absconditus. It is the unus
mundus of Dorneus/Carl Jung, the psychophysical
reality of Wolfgang Pauli, and/or their energetic
principle, the world soul in her wider sense.
The deus
absconditus thus turns out to be a dea
abscondita (the hidden goddess) containing the deus
absconditus (the hidden god), which is of course
the central motif of the Holy Wedding or the unio
corporalis.
Expressed in the symbolism of the Seal of Solomon the
pair deus
absconditus / dea abscondita is, as we have seen,
the necessary structure of the twin process, since
symbolically seen #3 means “energy”. Therefore, a
bipolar energy term, abstractly symbolized by 2 x 3,
is the indispensable precondition for an energetic
double transformation as described above.
The second process, the incarnation of the
spirit-psyche containing higher negentropy,
corresponds of course to the
second goal of the Holy Wedding: The
extraction of the red tincture or the birth of the infans solaris out of the lapis,
the creation of the quintessence out of the Seal of
Solomon or of the lily, the relation with the renewed
God-image, the subtle body or the world soul, behind
the Radbild, the rotatio
of the
rotundum, and finally the gilding of the
surrounding or even of the whole universe by the
philosophical gold.
As we have further seen, the above twin process happens
with the help of singular acausal quantum leaps. As
long as such quantum leaps are however not consciously
observed by the Eros consciousness, they remain in a
potential state. We can compare this state with a
charged electrical condenser. The difference consists
however in the circumstance that such a condenser
discharges acausally, according to the principle of creatio
continua. As I have described in another place
because of man’s unconscious projection of this
inner process into the outer world he is instead
preoccupied with the production of physical beta
radioactivity (atomic bombs and power plants). Since
this process happens however on a psychophysical
level, the condensor is more and more charged.
Therefore, the ignored psychophysical condenser is
today in such a highly charged state that the world
soul forces certain humans into the state of the Eros
ego, in which they observe these incarnations, the
psychophysical “beta radioactivity”, the UFOs and
“Ets.”
We know today that especially the UFO abduction
phenomenology is stamped by the motif of the
procreation and the birth of hybrid beings, a
crossbred between humans and aliens. Could these
visions of the abductees experienced intensely
corporeally, be a hint for the circumstance that the
today constellated myth of the deus
absconditus could lead to a real reincarnation of
such hybrid beings into our world? Could thus such
crossbreeds be the product of the “procreative
nature of the Whole,” of the deeper, psychophysical
aspect of human sexuality?
[proofread
GJS, 04/18/06]
part 30
