GENEALOGY: PRIMAL SYMBOL
Ancestral Reality
art-John Dockus
“In general, emotional ties are very important to human beings. But they still contain projections, and it is essential to withdraw these projections in order to attain to oneself and to objectivity. Emotional relationships are relationships of desire, tainted by coercion and constraint; something is expected from the other person, and that makes them and we unfree. Objective cognition lies hidden behind the attraction of the emotional relationship; it seems to be the central secret. Only through objective cognition is the real coniunctio possible.”
--C. G. Jung, Memories Dreams and Reflections, pp. 296-297.
Aside from the symbols used within genealogy, the Family Tree itself is a foundational symbol of one's living connections to life, to history, and to transformation -- "prime symbol" of gestation and prima materia -- the archetypal human being.
The symbolical names of the prima materia all point to the anima mundi, Plato's Primordial Man, the Anthropos, and mystic Adam. Adam Kadmon is the "man of light" and therefore identical with the alchemical filius philosophorum. Paracelsus says of this astral man, "the true man is the star in us...for heaven is man and man is heaven, and all men are one heaven, and heaven is only one man."
The ancient teachings about the Anthropos assert that God, or the world-creating principle, was manifested in the form of a "first-created" man, usually of cosmic size, such as Prajapati, Purusha, and Metatron.
The Primordial Man is the means for conquering darkness, and shares his role with a feminine being, Sophia, who coexisted with him in the Gnostic Pleroma. The Cosmic Man or archetypal man is both macrocosm and microcosm and contains the Feminine or anima within himsself. Technically it is a hermaphroditic figure, recapitulating the entire evolutionary process.
The Anthropos originates in Manichaean doctrine. It is akin to the true man of Chinese alchemy, which like the Anthropos is akin to God. This inner man remains partly unconscious because consciousness is only part of a man and cannot comprehend the whole. But this whole man is always present.
Psychic content becomes conscious when it possesses a certain energy-charge, or it sinks back into unconsciousness. This "Man[Woman]" is an indescribable, intuitive or mystical experience which demonstrates the continuity of this idea over the millennia. In later centuries there was a relationship between Christ, the Son of Man and this cosmogonic Man.
In alchemical philosophy it corresponds to the homunculus and lapis, the product of the hieros gamos, Royal Marriage. According to Jungian, Edward Edinger, the anthropos has been likened in Gnostic texts to a corpse, "buried in the body like a mummy in a tomb."
The mummy is symbolically identical with the original man or anthropos, and is thus an image of the Self and the product of mortificatio--the incorruptible body that grows out of the death of the corruptible seed. It corresponds to the alchemical idea that death is the conception of the Philosopher's Stone.
From its death, the "child of the philosophers" is born--the Philosophical Stone. The regenerated king in alchemy corresponds to the cosmic Anthropos, the First Man. He is the inner, spiritual, psychic man created in the image of the Nous.
The alchemist experienced the Anthropos in a form that was imbued with a new vitality, freshness and immediacy--psychic totality. It has a complex Egyptian, Persian and Hellenistic background--Homo Maximus.
Primary Relations
It is an epic picture story book. It is a text, showing the relation between signs and the things to which they refer; their signified content, or meaning. It is a discourse on your specific and mythic ancestry -- your ground in pure and limitless space. Each ancestor is a sign deployed in space and time to produce "texts", whose meanings are construed by the mutually contextualizing relations among them. As a conceptual model it helps us conceive the whole.
The self-referential symbol fully represents the whole of which it is a part -- more than a romantic symbol or allegory. There are ordinary people and "giants" of history who felt an intense desire to achieve great deeds and heroic immortality.
Ancestral Reality
art-John Dockus
“In general, emotional ties are very important to human beings. But they still contain projections, and it is essential to withdraw these projections in order to attain to oneself and to objectivity. Emotional relationships are relationships of desire, tainted by coercion and constraint; something is expected from the other person, and that makes them and we unfree. Objective cognition lies hidden behind the attraction of the emotional relationship; it seems to be the central secret. Only through objective cognition is the real coniunctio possible.”
--C. G. Jung, Memories Dreams and Reflections, pp. 296-297.
Aside from the symbols used within genealogy, the Family Tree itself is a foundational symbol of one's living connections to life, to history, and to transformation -- "prime symbol" of gestation and prima materia -- the archetypal human being.
The symbolical names of the prima materia all point to the anima mundi, Plato's Primordial Man, the Anthropos, and mystic Adam. Adam Kadmon is the "man of light" and therefore identical with the alchemical filius philosophorum. Paracelsus says of this astral man, "the true man is the star in us...for heaven is man and man is heaven, and all men are one heaven, and heaven is only one man."
The ancient teachings about the Anthropos assert that God, or the world-creating principle, was manifested in the form of a "first-created" man, usually of cosmic size, such as Prajapati, Purusha, and Metatron.
The Primordial Man is the means for conquering darkness, and shares his role with a feminine being, Sophia, who coexisted with him in the Gnostic Pleroma. The Cosmic Man or archetypal man is both macrocosm and microcosm and contains the Feminine or anima within himsself. Technically it is a hermaphroditic figure, recapitulating the entire evolutionary process.
The Anthropos originates in Manichaean doctrine. It is akin to the true man of Chinese alchemy, which like the Anthropos is akin to God. This inner man remains partly unconscious because consciousness is only part of a man and cannot comprehend the whole. But this whole man is always present.
Psychic content becomes conscious when it possesses a certain energy-charge, or it sinks back into unconsciousness. This "Man[Woman]" is an indescribable, intuitive or mystical experience which demonstrates the continuity of this idea over the millennia. In later centuries there was a relationship between Christ, the Son of Man and this cosmogonic Man.
In alchemical philosophy it corresponds to the homunculus and lapis, the product of the hieros gamos, Royal Marriage. According to Jungian, Edward Edinger, the anthropos has been likened in Gnostic texts to a corpse, "buried in the body like a mummy in a tomb."
The mummy is symbolically identical with the original man or anthropos, and is thus an image of the Self and the product of mortificatio--the incorruptible body that grows out of the death of the corruptible seed. It corresponds to the alchemical idea that death is the conception of the Philosopher's Stone.
From its death, the "child of the philosophers" is born--the Philosophical Stone. The regenerated king in alchemy corresponds to the cosmic Anthropos, the First Man. He is the inner, spiritual, psychic man created in the image of the Nous.
The alchemist experienced the Anthropos in a form that was imbued with a new vitality, freshness and immediacy--psychic totality. It has a complex Egyptian, Persian and Hellenistic background--Homo Maximus.
Primary Relations
It is an epic picture story book. It is a text, showing the relation between signs and the things to which they refer; their signified content, or meaning. It is a discourse on your specific and mythic ancestry -- your ground in pure and limitless space. Each ancestor is a sign deployed in space and time to produce "texts", whose meanings are construed by the mutually contextualizing relations among them. As a conceptual model it helps us conceive the whole.
The self-referential symbol fully represents the whole of which it is a part -- more than a romantic symbol or allegory. There are ordinary people and "giants" of history who felt an intense desire to achieve great deeds and heroic immortality.