- chapter index -
pg. 1 - Big Top | pg. 2 - Echoes of Camels and Needles | pg. 3 - The Crimson King
pg. 4 - Beelzebub | pg. 5 - Demon est Deus Inversus | pg. 6 - Prophets Chained for Burning Masks
pg. 7 - Kundalini | pg. 8 - The Dweller on the Threshold | pg. 9 - The Alchemical Wedding
pg. 10 - The Woman Clothed with the Sun | pg. 11 - Circe | pg. 12 - Ouroboros
pg. 13 - And there a Swan is Born | pg. 14 - Spiral
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"All Christians agree
unanimously that God is the first principle and the foundation of all things,
that he has created and preserves
them, and without his support they would fall into nothingness. Following this
principle it is certain that God must
have created what is called the Devil, and Satan, as well as the rest, and if
he has created both good and evil,
why not all the balance, and if by this principle all evil exists, it can only
be by the intervention of God."
- The Three Impostors |
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"The author of the Clemintine Homilies espouses a... doctrine of the
dual aspect of god, which brings him into close relationship with the early
Jewish-Christian Church, where, according to the testimony of Epiphanius, we find the Ebionite
notion that God had two sons, an elder one, Satan, and a younger one, Christ-- (Panarium,
ed. by Oehler, I, p.267). Michaias, one of the speakers in the dialogue, suggests as
much when he remarks that if good and evil were begotten in the same way they must be
brothers--
(Cleminitine Homilies XX, ch. VII)." - Jung, Aion (p. 56-57) |
"The logical consequence of the Cathar philosophy is that life is evil and that it is expedient to escape from the form in which we are confined. The principle of creation, God the Creator, is consequently evil, since he has created form, which is the cause of evil. He is the Jehovah of the Old Testament, angry, destructive, who takes pleasure in punishment and revenge. The Cathars saw in this terrible God the retrograde power of matter. Jesus Christ, the symbol of the Word, came to teach man the means of escaping from this God and returning to the Kingdom of Heaven."
- Churches War on the Cathars
by Eric Wynants
New Dawn Magazine
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- The Ecole Glossary
"The Two Brothers, the Good and Evil Principles, appear in the Myths of the Bible as well as those of the Gentiles, and Cain and Abel, Typhon and Osiris, Esau and Jacob, Apollo and Python, etc. Typhon was red-skinned. Esau or Osu, is represented, when born, as "red all over like an hairy garment." He is the Typhon or Satan, opposing his brother."
- The Secret Doctrine
The Genesis of the Devil
by Joe Mason and Dee Finney
"It is language which confuses us and drives us to our dogmatic ends.
Christ and Satan as brothers probably drives an orthodox man...
to fits; but it's the word brothers which is the problem. For the relationship
"described" by the symbol of the uroborus - that is, the relationship between
head/tail & eating/vomiting, coming & going, malkuth to kether - a word
like "brother" only obfuscates if its taken literally. And the taking of the symbol
literally is the real "sin" of modern man. About the uroborus I remember this:
It is the head of the serpent [Pendragon] which is emblematic of Christ; it
is the tail [Satanael {sp?}] which is emblematic of his "twin".
In view of this it would appear that the *tertium quid* mediating
between, good and evil, or Christ and Satan is the Mercurious
which is at once both Christ and Satan and also a figure in its own
right. Indeed, the Mercurious immediately points to what I call
the "Hermetic function," the endopsychic intuition, the psychological
function that is an embarrassment to reasonable men, if not their
nemesis."
- Inner alchemy archives
Christ and Satan as Brothers
Bernard Bovasso
The "Hermetic function", incidentally, is synonymous with Jung's transcendent function.
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"The
Spirit of Mercurius was the central figure through which the alchemical union
of opposites is
made possible. Mercurius is for Jung the image of the collective unconscious
itself.
"By the philosophers I am named Mercurius. My spouse is the gold; I am the old dragon found everywhere on the globe of the earth, father and mother, young and old, very strong and very weak, death and resurrection, visible and invisible, hard and soft; I descend into the Earth and ascend into the Heavens, I am the highest and the lowest, the lightest and the heaviest. I am dark and light. Often the order of nature is reversed in me. I am known yet do not exist at all. I am the carbuncle of the sun, the most noble purified earth, through which you may change copper, iron, tin and lead into gold." - Aurelia occulta by Gerhard Dorn quoted in The Philosopher's Stone, Chapter Nine, Coelum Terrae by Thomas Vaughan (pg 71-72) - Temple of the Sacred Spiral by Quenten Walker |
"...in Answer to Job, Jung says that both the Godself and mankind are bound by a necessity to harmonize the polarities within the Self. God, too, is a coincidentia oppositorum, a being in whom the opposites contend. In another context, Teilhard writes, "The essential marvel of the divine milieu is the ease with which it assembles and harmonizes within itself qualities which appear to us to be contradictory."
- - Dynamis: The Psychology of God
by Donivan Bessinger
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"The unconscious mind of man sees correctly even when
the conscious reason is blind and impotent. The drama has been consummated for all eternity: Yahweh's dual nature has been revealed, and somebody or someone has seen and registered this fact. Such a revelation, whether it reached man's consciousness or not, could not fail to have far-reaching consequences." - Carl Jung from Answer to Job |
"Jung says that for the purpose of becoming man, God,
through the Holy Ghost, chooses the 'creaturely man filled with darkness,'
the natural man.
'The guilty man is eminently suitable and is therefore
chosen to become the vessel for the continuing incarnation, not the guiltless
one who holds aloof from the world and refuses to pay his tribute
to life, for in him the dark God would find no room."
- Thoughts on Evil
by James M. Shultz
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"How much more dangerous indeed is the complacent, righteous Pharisee than the
degraded publican in Jesus' famous parable - and that even before the
publican's conversion to God in a blinding awareness of truth! It is evident
that the Antichrist can pervert that which is basically good, as well as
harness the evil emotions that lie dormant in all of us. It is no surprise that
a number of Jesus' parables exalt the sinner above the coldly virtuous person,
the loose-liver above the morally scrupulous. The sinner has the potentiality
for repentance and healing when he comes to himself in abject humiliation; the
virtuous person, without the experience of life in its manifold dimensions, can
live so comfortably in his ivory tower of excellence that he is impervious to
the grace of God and therefore the love of his fellow creatures. Indeed, his
moral excellence is his god; which ousts the Living God from his life. It is
such a person who is especially liable to explode in violence when his manifest
goodness seems to bear scant reward, and then the devil enters the vacuum and
wreaks enormous violence and havoc. We have already considered the shadow that
lives in all of us as a concatenation of savage impulses barely kept in control
by a superimposed moral prerogative, but liable to erupt at any moment when we
feel cheated or rejected by life, so that we can blame other people for our
discomfiture and humiliation."
- The Dark Face of Reality by Dr. Martin Israel |
"This knowledge of the ontological role of evil has been with us esoterically for some time, but it is difficult for an ordinary ego to deal with it. The Ordinary soul wants a simple list of Don't's; it does not want a vision of complexity. However, the knowledge is there in the New Testament, for Judas cannot go out to betray Jesus until Jesus empowers him to do so. Jesus performs a shadow eucharist by giving Judas a sop of bread in vinegar, and only then can the spirit of evil take him over so that he can betray Jesus to bring about the redemption that requires crucifixion. Milton only half-consciously recognized this difficult understanding, for in Paradise Lost he makes Lucifer and Christ associated as the two sides of an unrecognized demiurge. When Lucifer is thinking "one step higher makes me highest," that is when God the Father announces the emanation of the Son. As Milton explores the nature of evil, it is no accident that Satan is the tragic hero of the epic and that God the Father is a boring psychopomp. One can feel no compassion for God, but the increasing degeneration of Satan is tragic.
"How can Satan cast out Satan?"
If Lucifer and Christ are twin forces of manifestation, the two sides of the demiurge of creation, then we cannot kill evil without ourselves becoming evil killers. Our only way out of this logical dilemma is to love our enemy, which, of course, is exactly what Jesus told us to do. The fundamentalist, whether Christian or Islamic, sees devils everywhere and becomes what he or she hates."
- The Four Cultural Ecologies of the West
by William Irwin Thompson
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"God has indeed made an inconceivably sublime and mysteriously contradictory
image of
himself, without the help of man, and implanted it in man's unconscious as an archetype, the archetypal light: not in order that theologians of all times and places should be at one another's throats, but in order that the unpresumptuous man might glimpse an image, in the stillness of his soul, that is akin to him and is wrought of his own psychic substance. This image contains everything which he will ever imagine concerning his gods or concerning the ground of his psyche." - C. G. Jung, Religion and Psychology: A Reply to Martin Buber Collected Works of CG Jung, Vol. 18 |
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