15. Karl Kerenyi and C. G. Jung, Essays on a Science of Mythology.
16. A method of Jung’s, in which one speaks with figures of the unconscious in a waking fantasy.
17. Cf. Jung, Aion, chap. 3.
18. Cf. Michael Maier, Atalanta Fugiens. Engraving 30 represents two figures, the sun and the moon, accompanied by a cock and hen.
Chapter 6. Amor and Psyche II
1. Cf. Saint Irenaeus, Adversus haereses, l, pp. 4ff. A beautiful presentation is to be found in Hans Leisegang’s Die Gnosis, p. 379.
2. Cf. Jung, “The Philosophical Tree,” para. 452.
3. Reitzenstein was the first to recognize the relationship between the gnostic Sophia and Psyche. Cf. Reitzenstein, “Das Märchen von Amor und Psyche,” pp. 105ff.
4. The reborn son god Horus, too, is often represented in Egyptian funeral texts as being surrounded by a snake.
5. Cf. “The Singing, Soaring Lark,” in The Complete Grimm’s Fairy Tales.
6. Erich Neumann, Amor and Psyche, pp. 76ff., 85.
7. Jung, “Answer to job.”
8. The word is from the Sanskrit, meaning “magic circle.” For Jung it is a symbol of the center, the goal, and of the Self as psychic totality. In Lamaism and Tantric yoga it is an instrument of contemplation. Cf. Jung, Memories, Dreams, Reflections, p. 384; and Jung, Psychology and Alchemy, paras. 122ff.
9. Erich Neumann interprets the seeds as “sexual promiscuity.” Cf. his Amor and Psyche, pp. 94–96.
10. Cf. Angelo de Gubernatis, Zoological Mythology, volume 2, p. 50.
11. Cf. Neumann, Amor and Psyche, p. 95; and Kerényi, “Urmensch und Mysterien,” pp. 56f.
12. Cf. the renowned portrait in the Museum of Dijon of Philippe le Bon, Duke of Bourgogne by Roger van der Weyden. Philippe le Bon created the order of the Toison d’Or in Bruges in 1429.
Chapter 7. Psyche’s Tasks
1. Cf. Jung, Psychology and Alchemy, paras. 518ff.
2. Cf. Jung, Psychological Types, paras. 828, 883ff.
3. “For those who possess the symbol, the passage is easy. “—A saying of the alchemists.
4. He appears in an alchemical work as Acharantos or Achaab. Cf. M. Berthelot, Collection des Anciens Alchimistes Grecs, Vol. 1, pp. 30–32, “La prophétesse Isis à son fils.”
5. “Except a grain of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.”—John 12:24.
6. Merkelbach interprets them as symbols of the uninitiated. See his Roman und Mysterium in der Antike, p. 46. I prefer the general meaning.
7. Cf. Jung, “Woman in Europe,” paras. 236ff.
8. Cf. Philippe Hofmeister, Die heiligen Oele in der morgen-und abendländischen Kirche.
9. Hexagram 22: Pi, “Grace.”
10. Her social role or mask.
11. Cf. Theodor Hopfner, Plutarch: über Isis und Osiris, vol. 1, pp. 30–31, 33, 36.
Chapter 8. Charitie, Tlepolemus, and the Chthonic Shadow
1. As a Latin proverb says, “Fata volentes ducunt, nolentes trahunt”—“Fate leads those who are willing and drags those who resist.”
2. Cf. H. Hepding, Attis, seine Mythen und sein Kult, pp. 10f.
3. Cf. Marie-Louise von Franz, Puer Aeternus.
4. Jung, The Practice of Psychotherapy.
5. Apuleius, The Golden Ass. Translated by Robert Graves.
6. The animus is the unconscious masculine part of the soul of a woman.
Chapter 9. The Ass in the Service of Many Masters
1. In Jung’s typology, the conscious ego has four functions: thinking and feeling, and intuition and sensation, each pair opposed to the other. An “inferior” function is, in effect, an undifferentiated function.
2. Cf. Luigi Aurigemma, Le signe zodiacal du scorpion dans les traditions occidentales. This beautiful study on the symbolism of the scorpion contains a remarkable iconography.
3. Cf. W. Danckert, Unehrliche Leute, pp. 138ff.
4. Merkelbach, Roman und Mysterium, pp. 82ff.
5. Hopfner, Plutarch, p. 54. The mandragora the doctor gives the servant is again an image of Osiris “without a head” (akephalos); cf. also Merkelbach, Roman und Mysterium, p. 85.
6. For Heraclitus, enantiodromia meant the reversal of a state into its opposite. Jung uses the word in the same sense.
Chapter 10. Lucius Returns to Himself
1. Apuleius, The Golden Ass (translated by W. Adlington), book XI, i, p. 539.
2. I prefer to translate redde me meo Lucio literally, as “Render me to myself again, Lucius.”
3. Apuleius, The Golden Ass, book XI, i–ii, pp. 539–543.
4. Ibid.
5. Ibid.
6. On the problem of the fourth, cf. Jung, Psychology and Religion, paras. 243ff.
7. Paras. 52ff.
8. For a woman, the process would clearly be the reverse, the integration of the animus leading to a feminine image of the Self.
9. Jacobsohn, Timeless Documents of the Soul.
10. Apuleius, The Golden Ass, book IX, iii–iv, pp. 543–545.
11. In Japan, Amaterasu, the goddess of the sun, is represented by a mirror in Shinto shrines.
12. One can compare these snakes with the uraei of the kings and gods of Egypt.
13. Cf. Berthelot, Collection des Anciens Alchimistes Grecs, vol. 1, p. 95.
14. Cf. Etienne Perrot, La Voie de Ia Transformation d’aprés C. G. Jung et l’Alchimie, pp. 191, 215–239.
15. Der Ochs und sein Hirte, edited, with commentary, by Daizohkutsu R. Otsu.
16. There are parallels for this. In Africa, for instance, one chases away the demons who cause storms or an eclipse of the sun by making as much of an uproar as possible.
17. Apuleius, The Golden Ass, book IX, iv-vi, pp. 545-549.
18. Cf. R. Merkelbach, Isisfeste in griechisch-römischer Zeit.
Chapter 11. The Goddess Isis
1. Helmuth Jacobsohn, “Das Gegensatzproblem im altägyptischen Mythos,” pp. 171ff.
2. On the problem of the quaternity, see especially Jung, Psychology and Religion, paras. 243ff.
3. Cf. A. Noguera, How African Was Egypt? passim.
4. Cf. Jung, Psychology and Religion, paras. 268ff.
5. Cf. Jung, Two Essays on Analytical Psychology, paras. 202ff.
6. Cf. Jung, Psychological Types, paras. 814ff.
7. Cf. Jung and Pauli, The Interpretation of Nature and the Psyche. Jung’s monograph “Synchronicity: An Acausal Connecting Principle” is republished in The Structure and Dynamics of the Psyche, paras. 816–968. See also Marie-Louise von Franz, Number and Time, especially part 5, pp. 235ff; von Franz, C. G. Jung: His Myth in Our Time, chapter 12, passim; and Etienne Perrot, “Le sens du hasard.”
8. Something similar is reported in the Acts of the Apostles. In a vision, Philip receives a command to meet a high Ethiopian official in order to baptize him (Acts 8:26–40). Peter is also warned through a vision that he must baptize a Roman centurion and admit non-Jews into the Christian community (Acts 10:1–48, 11:1–18).
9. Apuleius, The Golden Ass, book XI, vi, pp. 549–550.
10. Pastophores were priests who carried holy objects in the Isis procession.
11. Apuleius, The Golden Ass, book XI, xxx, p. 595.
12. Matthew 13:44–46.
13. Cf. Jung, Two Essays on Analytical Psychology, para. 227.
14. In antiquity the persona was the actor’s mask. Jung uses this term to designate the social role of the individual, who sometimes identifies with it in an exaggerated way.
15. Cf. Jung, Psychological Types, passim.
16. Cf. Jan Bergmann, Ich bin Isis. See also R. E. Witt, Isis in the Graeco-Roman World.
17. Cf. Jacobsohn, “Das Gegensatzproblem im altägyptischen Mythos,” passim.
18. Ibid., p. 175.
19. On the individuation process, the concept with which Jung characterizes the realization of the totality of the individual, see Jung’s introduction to Psychology and
Alchemy; Marie-Louise von Franz, “The Individuation Process,” pp. 157ff; and Etienne Perrot, La Voie de Ia transformation, part 1, chapters 3 and 4.
20. Jung, Psychological Types, paras. 375ff.
21. Published by Günther Röder in Urkunden zur Religion der alten Aegypter, pp. 297ff.
22. Cf. von Franz, Number and Time, part 4, pp. 171ff.
23. Cf. Quantum Physics and Parapsychology, the proceedings of an international conference held in Geneva in 1974.
24. Paras. 410ff.
Chapter 12. Matter and the Feminine
1. Cf. Griffiths, Apuleius of Madaura, 207.
2. Jan Bergmann, Ich bin Isis, p. 147.
3. For an interpretation of his visions, see Jung, Alchemical Studies, paras. 85ff.
4. Cf. Berthelot, Collection des Anciens Alchemistes Grecs, vol. 1, pp. 199, 220, 291; “Le livre de Komarios,” p. 208.
5. In ancient texts the vessel of the transformation of the substances was compared with the tomb of Osiris. Cf. Berthelot, Collection des Anciens Alchemistes Grecs, vol. 1, p. 95.
6. Cf. Griffiths, Apuleius of Madaura, pp. 228ff.
7. He has been transformed into Osiris Hydreios.
8. Cf. Jung, Memories, pp. 267ff.
9. Cf. Marie-Louise von Franz, Aurora Consurgens, passim.
10. Cf. Bernard Maupoil, Le Géomancie à Ancienne Côte des Esclaves, pp. 24, 89.
11. Apuleius, The Golden Ass, book XI, xiii, p. 561.
12. Cf. Griffiths, Apuleius of Madaura, pp. 160ff.
13. Apuleius, The Golden Ass, book XI, xix, p. 155.
14. Cf. B. Büchsenschüctz, Traum und Traumdeutung im Altertum.
15. Cf. Erwin Preusschen, Mönchtum und Serapiskult.
16. Latin, partes illas—literally, “those parts.”
17. Apuleius, The Golden Ass, book XI, xx, pp. 571–573.
18. Ibid., pp. 573-575.
19. Apuleius, The Golden Ass, book XI, xxiii, p. 581.
20. Mithras, of Iranian origin, is the sun hero who also becomes one with his father, the sun god.
21. Apuleius, The Golden Ass, ibid.
22. Apuleius, The Golden Ass, book XI, xxiv, pp. 581–582.
23. Cf. Bergmann, Ich bin Isis, p. 281, note 2.
24. Apuleius, The Golden Ass, book XI, xxvi, p. 587.
25. Cf. Berthelot, Collection des Anciens Alchemistes Grecs, vol. 1, p. 118.
26. Apuleius, The Golden Ass, book XI, xxvii–xxviii, pp. 587–591.
27. Ibid., xxix, pp. 591–593.
28. Ibid., xxx, p. 593.
29. Ibid., p. 595.
30. This reminds one of Christ’s saying, “You are gods” (John 10:34).
31. Cf. Emma jung and Marie-Louise von Franz, The Grail Legend.
32. Acts 9:1–19.
33. Cf. Marie-Louise von Franz, The Passion of Perpetua.
34. These ideas which are merely referred to here are developed in von Franz, C. G.Jung: His Myth in Our Time, chapter 14.
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