Remo F. Roth

Dr. oec. publ., Ph.D.

dipl. analyt. Psychologe (M.-L. v. Franz)




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With many thanks to Gregory Sova, Ph.D. (LA, CA) for translation assistance

back to part 1

 The New Mysticism and the Life after Death

Lecture, of 6/6/1997 at C. G. Jung Institute, Stuttgart, Germany

 Part II

(Enhanced English version)


8.The alchemical myth of God's transformation and redemption


8.1 The masculine Christian Trinity as the prima materia of the Opus

8.2 The Descent of God into the womb of the Goddess

8.3 The alchemist’s challenge in the task of the redemption of God

8.4 The unredeemed World Soul in matter

8.5 The Goddess in matter as an Anti-trinity and an energetic and creative principle independent of the Christian God (creatio continua)

8.6 The Seal of Solomon as the necessary structure for the redemption process

8.7 The exchange of attributes and the Tao as the result

8.8 The birth of the infans solaris and the extraction of the red tincture out of the lapis


8.The alchemical myth of God's transformation and redemption

8.1 The masculine Christian Trinity as the prima materia of the Opus


In part 1 we have seen that in the vision of my client the Phoenix is replaced by the dove, the symbol of the feminine spirit. The redemption of a divine female spirit from matter or from the human body, is itself part of the Hermetic alchemical myth of the God’s transformation and redemption by man. It is a matter of fact that this myth occurs more and more in the dreams and visions of modern people. Thus, we must ask ourselves what this today anew constellated myth could mean in the terms of our modern scientific language that implies the insights of depth psychology and quantum physics.  

The idea that God had to undergo a transformation was one of the central ideas the alchemists believed in. From the point of view of the Church this belief represents an outrageous heresy. Namely, the Church Fathers had defined God as eternally unchangeable, and this dogma is still preached today in the Roman Catholic Church. And yet people of the Middle Ages took the liberty to speak of the transformation of God. Many paid for this kind of belief at the stake.   

Because the alchemists therefore were forbidden to speak about the transformation of God, they used instead the picture of Rex, the king, who endured a transformation process. But if one reads the texts, one sees the deepest emotion of these alchemists and notices that with this change the transformation of God was meant.   

An important part of the alchemical work turns around this transformation of Rex, the god king. The alchemists were Christians, and many of them were also priests. Thus they knew the Christian teaching about the Holy Trinity. At the beginning of the alchemical meditative work was therefore the purely male God, the God of the Christian Trinity with God the father, God the son and God the Holy Spirit, represented by an upward pointing triangle (see also overview 2.1).




The purely masculine God of the Church is the beginning of the transformation process. He is the well-known Trinity of God the father, God the son and the God the Holy Spirit, symbolically represented as the equilateral triangle pointing upward.







The Trinitarian God of the alchemists’ ages, gets sick, dies or sinks into matter, into the human body or into the instinctual sphere of man. This aspect is also symbolized as the descent of the king into the womb of the Goddess (or the queen).






Every human has the challenge of redeeming this deus absconditus out of matter, the body or the drives: It is man who releases God out of the imprisonment in matter (Kabbalah of Isaak Luria: the tikkun).






The Goddess (the queen) in which the God descended, i.e., matter, the human body and/or its instincts turn out to be an as yet unredeemed divine feminine principle, the World Soul, a principle that penetrates all matter and the whole universe.






This feminine principle is itself a Trinity, which is opposed to the masculine. Therefore it is symbolized by the equilateral triangle pointing downwards.  

According to Paracelsus this Goddess is a second creative principle, which is as eternal as God (co-aeternum), therefore not created by Him (increatum). In contrast to the creation principle of the masculine God, the creatio ex nihilo (His big bang), the creation principle of the Goddess is the so-called creatio continua, which can happen anytime and anywhere (for example exactly now in you).







Because of the descent of God, the divine feminine principle contains now a masculine principle. This union is symbolized by the so-called coniunctio or Hierosgamos, the Holy Wedding, the sexual union of the Goddess and the God.  

This renewed God-image, the first result of the coniunctio, is represented by the Seal of Solomon. It symbolizes a potential world that contains a new creation, and it is situated in an intermediate realm. It is a subtle realm, neither spirit nor matter, the so-called unus mundus. This in-between reality the alchemists called also the lapis, the incorruptible gold, the subtle body, the deified body or the resurrection body. It is the psychophysical reality beyond the split in matter and spirit (psyche), Wolfgang Pauli and Carl G. Jung looked for.  

In a symbolic language, we can imagine this situation as the pregnancy of the World Soul.





Because the original masculine principle transforms into a feminine and the feminine into a renewed masculine, as a second result of the coniunctio a so-called exchange of attributes takes place: Spirit becomes matter, matter becomes spirit .  

In Taoism, this process is described by the transformation of yang into yin and vice versa, the process, which is also the background of the I Ching, The Book of Changes. The goal is called the Tao.





As a third result of the coniunctio the so-called infans solaris is born out of this intermediate realm. This definite goal of Robert Fludd’s opus his predecessor Gerardus Dorneus called the extraction of the red tincture from the lapis.  

The birth of the infans solaris and the extraction of the red tincture are an incarnation process, which is – in the terms of today’s science – a unique, acausal or indeterministic event. Therefore Wolfgang Pauli has compared it with the radioactive decay. In Taoism this goal of the process happens in the moment when the Tao is reached.



Overview 2: The Alchemical Myth of God’s Transformation and Redemption


8.2 The Descent of God into the womb of the Goddess

But now the first new and heretical content of the alchemical Opus appears: In a second stage this Christian God ages, becomes ill, dies, or dissolves and He sinks into the earth. In the symbolic language of the Hermetic alchemists, this aspect is described as the descent of the king into the womb of the queen (the Goddess) (see overview 2.2). In his work Mysterium Coniunctionis (CW 14), Carl Jung has described this process in chapter IV with many details.

This fact represents an example of an archetypal idea, which is suddenly, spontaneously and acausally constellated and like this can inundate the consciousness of human beings: The central idea of the Church Fathers, the dogma of the eternal unchangeability of God, becomes compensated by a different myth, His transformation.

In a modern language, Carl G. Jung called this process the death of the collective dominant. In Sigmund Freud’s terminology it would be the death of the Superego. It is exactly this process, which is constellated today. We cannot believe in an anthropomorphic God anymore, who looks like an old man with a long beard, and in his son, the eternal youth. As we have seen, already 500 years ago, this God-image was replaced in Nicholas von Flüe by the Radbild, the Wheel image, an abstract energetic principle rooting in the "nothing", in the hole in its center.  

However, the alchemists and the Christian mystics must have experienced a great shock, when they became conscious about the consequence of this new idea. As I already mentioned before, this was also the case with the Swiss mystic Nicholas von Flüe, who struggled life long with this new and extremely frightening idea.



8.3 The alchemist’s challenge in the task of the redemption of God

The next step of the alchemical God transformation represents a still more powerful revolution: In the alchemical opus all humans have the task to redeem the divinity from matter or from their own body during their earthly life (see overview 2.3).  

It was Carl Jung, who first had a hunch that the Opus must have to do with the redemption of God. He writes:

"Without knowing it, the alchemist carries the idea of the imitatio [Christi; RFR] a stage further and reaches the conclusion … that complete assimilation to the Redeemer would enable him, the assimilated, to continue the work of redemption in the depths of his own psyche." [CW 12, § 452]

And he concludes that the alchemist "had taken over the work of redeeming not man but God." [emphasis mine]

What the great depth psychologist was however not yet able to see, is the fact that this redemption of God must deal with processes in the human body or in the matter of the universe. This inability is also the deepest reason why he failed in finding a modern interpretation of the coniunctio, as he confessed himself in a letter of 1953 to Wolfgang Pauli:

"The problem of the coniunctio must be kept for the future; it is more than I can cope with, and my heart reacts if I exert myself too much along these lines. My essay on the ‚Der Geist der Psychologie’ [On the Nature of the Psyche] of 1946 [CW 8, § 343-442] resulted in a serious attack of tachycardia, and synchronicity brought on the rest." [AaA, p. 101]

Without this body-centered alchemical work, a redemption of the feminine aspect of the divine, of the Goddess or of the World Soul (see below) is however not possible. Further, we must accept that the realm of the World Soul, the unus mundus, is a layer behind or beyond the (Logos) Self, defined by Carl Jung. This realm I call the Eros Self, which is only observable by a renewed consciousness I define as the Eros ego (see section 10).

Since the year 1945 we know that this idea was also one of the most original in early Christianity. In that year, approximately 13 codices containing over fifty texts were discovered in Nag Hammadi in Egypt, which turned out to be original Christian Gnostic Gospels.

These texts, which are much older than the four canonical gospels of Matthew, Mark, Luke and John, describe a very different Jesus Christ than the one we know today. Further, they show that an important part of the new religion’s belief consisted in the idea of self redemption: It was man’s most important task to redeem his soul – and by this procedure also the World Soul (see below) – out of matter or of his own body. Especially the Ophites, the original Gnostic sect founded by Simon Magus (the antagonist of Simon Petrus), were permeated with this idea.  

As Elaine Pagels (see part 1) has shown, such a self redemption was a very dangerous idea for the Church’s organization, because with its help the Gnostics were capable to do this work themselves, without the help of any priest caste. Therefore the Church decided to repress the Gnostics: In the year 170 all Gnostic Gospels were burnt under the auspices of the bishop Irenaeus of Lyon (FR). Since 1945, however, we could study these original Gospels again, but the Church yet represses the scientific occupation with them up until today.

In the belief of the Christian Gnostic system and their founder Simon Magus, the deity to be redeemed out of the body was a snake. This redemption was at the same time a spiritualization of deeply instinctive forces, and the transformation of the snake into the dove was the symbol the Gnostics used for this process.

On the right we see a modern example of such a phenomenon. It is a drawing a man educated in the Catholic Church was forced to make by the unconscious at the beginning of his analysis. Although he did not know anything about the Gnostic myth, the preconscious knowledge (Carl Jung) of the collective unconscious replaced Jesus Christ on the cross with a snake. Further we see, too, the symbolism of the Red Sea, which is a parallel to the so-called red tincture, one of the definite goals of the alchemical opus. Even the Seal of Solomon, the necessary structure for the transformation and redemption of the God-image is included in this deeply archetypal image (further explanations about the symbols see below)

A very similar idea we find in the Buddhist and Hindu Tantrism (see also Neotantrism and Body Centered Visualization). There, too, a snake in the body, at the coccyx, must be redeemed (see picture on the left). Therefore, the modern Neotantrism roots in the same Gnostic idea of the self redemption. This is the deepest reason why all these pseudo Tantric procedures became so important in the West. However, most people do not know that they continue unconsciously the almost 2000 years old Gnostic tradition at the end of the Christian eon.

At this point we need to recall the previously discussed Phoenix. If we parallel the burning of the body with a spiritualization of the instinctive forces, or in Gnostic mythological language with the transformation of the snake into the dove, we see that the redemption of God out of matter in the alchemical Opus corresponds of course to exactly this Phoenix myth and thus to the vision of my client.    

In this phase the Phoenix – in her case, the dove – i.e., the indestructible by fire is created. The prima materia for this goal are therefore the drives, i.e. especially the aggression, the sexuality and the exploration drive (see also Paracelsus and the Renewed Image of God).

This indestructible body was also represented by the gold the alchemist produced during the Opus. He however always stressed that this does not mean the worldly gold, but rather the so-called philosophical gold. 

In the vision of my client it is the dove composed of the ash of the body, which represents the indestructible and incorruptible "gold". This dove symbolizes however, as I already mentioned, on the one hand a spiritual principle, and on the other hand the goddess Aphrodite/Venus, thus a divine feminine spiritual principle, which has therefore very much to do with the Eros principle. As we will see, this divine Eros is related to the so-called World Soul (anima mundi) that was redeemed by the alchemists from matter or from the human body.


8.4 The unredeemed World Soul in matter

In the introverted Hermetic alchemical process, in which the human tries to help the divinity to transform and rise out of matter, something further happens, which merits the term revolution (see also overview 2.4): The Goddess, in whose womb the God descended, turns out to be the yet unredeemed World Soul, a principle that penetrates all matter and the whole universe (further explanations see section 9).  

Therefore we can conclude that it is matter, the human body and/or its instincts in which the unredeemed divine feminine principle is located. The resurrection of God culminates thus in the fact that His feminine aspect is redeemed out of matter or out of the human body. What such a transformation could concretely mean for our time we will see in sections 9 and 10.


8.5 The Goddess in matter as an Anti-trinity and an energetic and creative principle independent of the Christian God (creatio continua)  

Here, we will first deal with the structural and abstract aspect of the continuation of the redemption of the World Soul. Such a theoretical view is necessary because only with the background of such a theoretical knowledge can we make connections between the Hermetic alchemical process and modern developments in depth psychology and quantum physics.  

As an archetypal feminine principle, this Goddess is connected with matter or with the human body. Further, She has a triadic or Trinitarian nature like the masculine God, thus consisting of three elements or individuals, who form however a unit.  

This circumstance brings the feminine deity closer to the triadic heathen goddesses, for example the Celtic three-headed goddess, to the Greek triad of Demeter, Hecate and Persephone, or to the Hindu Shakti, the Trinitarian feminine aspect of the so-called Trimuriti (Trinity) of Brahma, Vishnu and Shiva. Because as a feminine principle this Trinity is the opposite of the masculine, it is represented by a downward pointing triangle - an abstraction of the female basin (See overview 2.5) .  

Symbolically seen, number 3 means "energy" or "energizing": The necessary condition for the flow of an electrical current, for example, is a potential difference between a positive and a negative pole; the third is the current. The waterfalls need a difference of height, i.e., an upper and a lower part in the landscape, and so on.  

Therefore, the theological expression "Trinity" means "energizing." As Jung has shown in A Psychological Approach to the Dogma of the Trinity (in CW 11), a God-image that is yet One is unrecognizable. In modern terms we would say that it is unobservable. As Jung shows further, a development from One to Three is the necessary condition for the recognition of the God-image. Because "Trinity" is symbolically equivalent to "energizing," this means that such an energizing is the necessary condition for the recognition of the masculine God-image as well as for the feminine.

The development from One to Three that the Goddess undergoes is therefore an absolutely important one. It guarantees that this feminine God-image can transform into an energetic principle, i.e. into a spiritual principle. Of course it is this development that is symbolically represented in the myth of the redemption of the archetypal feminine principle out of matter. We will see that in Taoism this "other Trinity", this different energy, is the principle of yin, therefore the differentiation into a Trinity is also the necessary condition for the transformation process {yang -> yin} and {yin -> yang}, which lead to the Tao. (See also Neoplatonic and Hermetic alchemy: Eternal infertility versus incarnation and The Seal of Solomon and the Unsolved Problem of Psyche's Complementary Incarnation)

Although this Goddess is a Trinity and therefore an energetic principle, it differs very much from the masculine God-image. After Paracelsus this Goddess is a second creative principle he called Venus/Melusine (see also Paracelsus and the Renewed Image of God). It is co-aeternum, i.e., as eternal as the Christian God. The logical consequence of such a definition is of course, that this feminine deity is a so-called increatum, i.e. not created by Him - what an incredible heretical thought of the Swiss physician.

The World Soul is therefore the origin of a creation principle in the universe that is completely different from the masculine. The latter principle is the so-called creatio ex nihilo – His "big bang". The symbolic image of this "Judeo-Christian big bang" is described in Genesis, the first book of the Old Testament. It is the archetypal background of the so-called clockwork fantasy, the idea of causality or determinism: The belief that if we find the initial conditions of a process, we can determine any later state of a system exactly. Philosophically seen, it is the horror vision of the freewill’s absence.  

In great contrast, the creation mode of the anima mundi, of the World Soul, is the so-called creatio continua. This principle describes the possibility of a spontaneous creation and incarnation at any time in any place. In a modern language we can say that the creation mode of the Goddess is acausal or indeterministic. This creation and incarnation process happens in matter as well as in the human body, and it is independent of the human will.  

Therefore we can compare the macrocosmic process with the decay of a radioactive atom, which follows the same mode. As I have found out, we can observe such a process also in the microcosm of our body – with the help of my Body Centered Imagination or Symptom Symbol Transformation (see section 10). Perhaps such a process happens just now in you…!  


Let us briefly recapitulate what I have developed up to this point: In the alchemical opus the masculine God-image, the Christian Trinity, wants to be transformed and complemented by the feminine aspect. The necessary condition for this task is the descent of the Holy Trinity into matter, into the archetypal feminine principle. This development is symbolized by the descent of the alchemical king into the womb of the queen (the Goddess).  

Afterwards, the feminine principle, i.e. matter, develops from the One to the Three, to an Anti-trinity. Because "Trinity" means "energizing" and energizing means spiritualization, the differentiation into an Anti-trinity means also the spiritualization of the archetypal feminine principle, i.e. the redemption of the Goddess out of matter.

Of course, this redemption of the feminine aspect of the God-image completely contradicts the dogma of the Catholic Church. We have seen in addition that it is the human being, which has the challenge of this redemption. Therefore, in alchemy the Christian salvation process was turned around: The alchemist had to help the masculine divinity to descend into matter, to enter the feminine Goddess, i.e. matter or the human body, for the purpose of His and Her redemption and resurrection.  

Thus, the alchemists turned the tables: Each individual human must help, usually without the assistance of the theologians, God in His transformation – as I stressed, an incredible heretical idea, which, however, existed already in the Grail Legend of the 12th century, in the symbol of the round vessel, a symbol of the feminine deity, which man must find in his life’s quest. We find this thought, too, in the Jewish Kabbalah of Isaak Luria, in which the idea of the redemption of God is even the thread running through the story.  

This old alchemical task will also be a substantial challenge of the modern mystic to fulfill. I hope therefore that I can demonstrate in this short lecture, how this process will be structured.


8.6 The Seal of Solomon as the necessary structure for the redemption process

The descent of God into the womb of the Goddess the Medieval alchemists described as the so-called coniunctio, the Holy Wedding or Hierosgamos. As we can clearly see, it is not a description of the profane sexual act between humans, because in the latter the penis enters the vagina and not the whole man into the womb of the woman. This difference shows us that all the sexual metaphors of this process – be it in Christian Gnosticism, in Medieval alchemy, in the Hindu and Buddhist Tantrism, in the dreams and visions of the Christian mystics, or in the spontaneous products out of the collective unconscious in modern humans – refer to this archetypal process. With the coniunctio we have therefore found the archetype behind the biological sexuality, the psychophysical root of the latter, which describes a future creation and incarnation. Because this realm and the processes are beyond the split in matter and spirit, this incarnation symbolizes not "only" a spiritual one, e.g., new ideas and inventions of mankind’s mind, but an incarnation that happens out of the microcosmic unus mundus of the physical body as well as out of the macrocosmic unus mundus of the material world, the universe.

In a symbolical language we can imagine this situation as the pregnancy of the World Soul [see picture on the left (source: Jung, CW 12, p. 222)]. As in the case of humans and animals, this psychophysical pregnancy will lead to a birth, in the microcosm as well as in the macrocosm. We will see that alchemy called this (spontaneous) birth of the redeemed World Soul the infans solaris or the extraction of the red tincture out of the lapis (the stone).  

The coniunctio between the masculine and the feminine deity is further an energetic process. Thus, it must be expressed by two opposing triangles or by a Trinity and an Anti-trinity. The symbol for this first result of the coniunctio is therefore the Seal of Solomon. The latter is the renewed God-image we look for, which is so intensely constellated in the collective unconscious of today’s mankind.

The alchemical World Soul is also described as round and as a mirror-image. Therefore, this description, too, connects the Goddess with the characteristics of the Seal of Solomon, which can be designed on the one hand directly from the circle and on the other consists in exactly these mirror-image triangles.  

As Carl Jung stresses, the Seal of Solomon is the symbol of the Opus [see picture on the right out of CW 12, p. 303 (!)]. It is the renewed God-image and symbolizes a potential world that contains a new creation. It is an intermediate realm between spirit and matter, or even beyond them. It is the unus mundus of the alchemist Gerardus Dorneus, and the unified psychophysical reality Carl Jung and Wolfgang Pauli looked for but did not yet find. This unus mundus is the kingdom of the Medieval World Soul, the former being the deepest background of the universe the physicist and Nobel laureate defined as "an invisible, potential form of reality that is only indirectly inferable through its effects."  

As a psychotherapist and healer I have the possibility to penetrate into the deepest depths of the collective soul. Therefore I can testify that this renewed God-image, the Seal of Solomon, is constellated in many humans of today. I have seen it occurring in critically ill and dying people, with the drug-addicted too and especially also in UFO encounter and abduction victims. These observations showed me that all these people were or are already being transformed into a modern mystic, even when they did not know this consciously.  

As the well-known Jewish myth researcher Gershom Sholem stresses, the Seal of Solomon or Star of David is not of a specific Jewish origin [1]. This symbol occurs therefore throughout the whole world, in many different cultures, so for example as a symbol of the heart Chakra anahata in the Buddhist and Hindu Tantrism (see picture on the left), or in the heart of the Sufis of Islam mysticism, or as the wheel image of Nicholas von Flüe (see part 1), or as the symbol of the alchemical work (see picture above) and even as a symbol of the nuclear power in physics (see picture below). In general one can say that the Seal of Solomon is a symbol of the World Soul’s realm, the unus mundus, and that it is the task of mankind to redeem this Goddess out of it.  

To my mind, Pauli expressed a deep truth when he wrote to Aniela Jaffé, Carl Jung's secretary, in 1950:

"My impression is that the 'lower triad' [that completes the Seal of  
Solomon; RFR]... belongs to this karma [the archetypes of the collective
unconscious] and that it
must emerge in everyone, who strives for the individuation process, because this archetype points to a development cut off by Christianity."[2] [Pauli, 1996, p. 149; translation
emphasis mine]

As the Nobel laureate stressed, this unus mundus is "only indirectly inferable through its effects". Therefore we will see that we need a specific "observational tool", the so-called Eros consciousness. As in mysticism in general, the seat of this observational instrument is the human heart with the help of which it is possible to observe this creation and incarnation in one’s own body or in the matter of the universe.


8.7 The exchange of attributes and the Tao as the result  

A further peculiarity of the Hermetic alchemical coniunctio is the procedure one calls the exchange of attributes: The masculine divine principle transforms into the feminine, the feminine becomes masculine. This process is a further indication that the Opus does not describe the profane sexual act, but the Hierosgamos, the Holy Wedding of God and the Goddess.  

This procedure was very well described by the alchemist Robert Fludd, in which Wolfgang Pauli, the physicist and Nobel laureate was deeply interested (see Hermetic alchemy). He was very intensely occupied with this antagonist of Johannes Kepler, the co-founder of modern science. He wrote also an essay about the dispute between the two, which he published together with Carl Jung’s synchronicity article in the book Naturerklärung und Psyche (1952; The Interpretation of Nature and the Psyche, Pantheon, Books, N.Y., 1955).  

With the help of the above explanations it is not too difficult anymore, to understand why such an exchange of the sexes must belong to the coniunctio. As we have seen, at the beginning of the alchemical Opus the king enters the womb of the queen, which is a symbolic description of God’s descent into the Goddess. As a result of the Paracelsian principle simila similibus curantur, the principle that diseases are caused by the similar and cured by the application of the similar, it is therefore all natural that the God transforms in the womb into the Goddess.  

But why transforms the Goddess into God? If we look at the task the alchemist was confronted with, we see that the redemption of the World Soul out of matter is of course a spiritualization of the former. Because archetypically seen the spirit belongs to the masculine principle, it is obvious that an alchemist explained this fact by the symbolic expression "the Goddess transforms into God". For our purpose it is however important to remember that this newly created spirit is a deeply feminine one – the dove as the symbol of the Holy Spirit and of Venus/Aphrodite in the vision of my client.

If we "translate" the term "spirit" into "energy", we see immediately that this feminine spirit must correspond to some sort of a "female energy". Physics – and therefore today’s natural science in general – denies however a bipolarity of the energy concept. In the year 1927 Paul A. Dirac invented a mathematical description of the electron which would have allowed for such a "negative energy". However, he decided to "transform" it into what physics calls antimatter, and the "negative energy" with its parapsychological and especially psychokinetic qualities was thrown out of the physical theory (see also Rome Lecture, part 3).  

Alchemy as well as the Chinese Taoism show us that in a world view that includes the creation and incarnation processes out of the psychophysical reality (W. Pauli) or the unus mundus (Carl Jung), it is necessary to include anew this bipolar concept of energy, especially also because such a concept is much better rooted in the archetypal background of the energy principle than the one-sided approach of physics.

It is therefore also the Taoism, which contains in an archetypically correct way the most ancient form of the exchange of attributes. The state of the Tao, i.e., the actualization and realization of the potential creation and incarnation in the unus mundus into our space-bound and time-bound world, is described by the transformation of yang into yin and the parallel and synchronous transformation of yin into yang. It is obvious that yang describes the "male" part of the bipolar energy as well as yin the "female". Further, when we look at the Tai Gi tu (see figure to the right), we see the two little points which demonstrate that yang contains already yin and vice versa. Like this the exchange of attributes in the Taoism is a transformation of one bipolar part of the energy into the other (see also Wolfgang Pauli’s ‘mirror image of the Assumptio Mariae to below’ and the Seal of Solomon).

This concept of alchemy as well as of Taoism is absent in today’s physics and natural science. Because of the steady pressure of the contents of his dreams and a very impressive synchronicity at the founding ceremony of the C.G. Jung Institute in Zurich in 1948 (see Wolfgang Pauli's Fludd/flood Synchronicity), Wolfgang Pauli felt therefore that we must somehow go back behind the founders of modern science, behind Kepler, Newton and Descartes, and deal anew with the concepts of Roberts Fludd in order to overcome this one-sidedness of science. This was the deeper reason why he as a modern quantum physicist was so interested in such an "old-fashioned" topic like (Hermetic) alchemy.


8.8 The birth of the infans solaris and the extraction of the red tincture out of the lapis  

The goal of most alchemists was the so-called philosophical gold which was symbolically equivalent to the lapis, the stone, the unus mundus. It describes the above mentioned intermediate realm beyond the split in matter and spirit (or psyche) of today’s zeitgeist.  

The Hermetic alchemists and physicians Paracelsus, Gerardus Dorneus and Robert Fludd, however, were not satisfied with this goal. In their visions they had during their Opus - the "refining" of the matter of the macrocosm and especially the cure of sick people -, they still saw a continuation of the process leading to the final goal. Robert Fludd described it as the infans solaris, the sun’s child or the sun/moon child, which was of course a natural product of the coniunctio, of the Holy Wedding of the Goddess and God. For Gerardus Dorneus it was the red tincture, the healing substance that was extracted from the lapis. It was some sort of Alexipharmakum, the antidote, or the so-called medicina catholica, the all-healing medicine.  

Because this final result of the Opus was also a product that was born out of the intermediate realm, it is obvious that it can neither be a physical substance, as for example a drug, nor a spiritual or psychic one, as for example a psychotherapy method. In contrast, it must contain the properties of the unified psychophysical reality or unus mundus, especially the subtle quality of this deepest background of the living bodily matter and of the matter in the universe. Further, this final result of the Opus, the infans solaris or the red tincture, must also bear the properties of the feminine energy principle, the World Soul.  

Wolfgang Pauli, the physicist and Nobel laureate, dealt a lot with this phenomenon. He first saw that the red tincture, the product of this feminine principle of the World Soul, is symbolically comparable with the natural radioactive decay. The individual radioactive decay, however, is acausal or indeterministic, i.e., there exists no mathematical law which could tell us which atom of a radioactive substance will decay at what time. Therefore the alchemical World Soul, repressed when mathematics entered natural philosophy in the 17th century, is the archetypal principle behind the acausality of the natural radioactive decay.  

Thus, the consequence of the above theoretical research results is that we have the task to get to the bottom of the question of just what this infans solaris or red tincture could be. I will therefore try in the last two sections to address the task of translating all these alchemical terms into a common language of today. This is however only possible, when we include the modern findings of depth psychology as well as of quantum physics.  

1 "Occasionally [the Seal of Solomon] appears on Jewish artifacts, such as lamps and seals, but without having any special and recognizable significance … Theories interpreting it as a planetary sign of Saturn and connecting it with the holy stone in the pre-Davidic sanctuary in Jerusalem are purely speculative. Neither in the magical papyri nor in the oldest sources of Jewish magic does the hexagram appear, but it began to figure as a magical sign from the early Middle Ages. Among Jewish emblems from Hellenistic times … both hexagram and pentagram are missing." [Scholem, G.: Kabbalah, Keter Publishing House, Jerusalem, 1994, p. 362] Further: "The use of the hexagram as an alchemical symbol denoting the harmony between the antagonistic elements of water and fire became current in the later 17th century, but this had no influence in Jewish circles. Many alchemists, too, began calling it the 'Shield of David' (traceable since 1724). But another symbolism sprang up in Kabbalistic circles, where the 'Shield of David’ became the 'Shield of the son of David,’ the Messiah. Whether this usage was current in Orthodox circles too is not certain, though not impossible.“ [Kabbalah, p. 367]

2 Pauli continues with the very important remark: "I guess that the complex phenomenon of antisemitism - at least in its Medieval occurance - is bound up with the spiritual history of the lower triad. I think especially of the expulsion of the Jews from Spain at the end of the 15th century. In those times everything that came up from the unconscious and was not assimilated by Christianity was projected onto the Jews (cp. Ahashver)." [Pauli, 1996, p. 149; translation mine]

part 3 (will follow)

see also

Some Thoughts about the Relationship of Carl Jung’s Depth Psychology to Quantum Physics and to Archetypal Psychosomatics

Neotantrism and Body Centered Visualization

A Body Centered Visualization for Arrhythmias of the Heart

English Homepage Remo F. Roth