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АЛХИМИЧЕСКОЕ МИРОВОЗЗРЕНИЕ 15 страница



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Buber, Martin. Ten Rungs: Hasidic Sayings. New York: Schocken, 1970.

Budge, E. A. Wallis. The Gods of the Egyptians. Chicago: Open Court, 1904. Reprint. New York: Dover, 1969.

Osiris: The Egyptian Religion of Resurrection. 1911. Reprint. New Hyde Park, N.Y.: University Books, 1961.

Burland, C.A. The Arts of the Alchemists. New York: Macmillan, 1968.

Burnet, John. Early Greek Philosophy. Cleveland: World, Meridan Books, 1962.

Charles, R. H. The Apocrypha and Pseudepigrapha of the Old Testament. Ox­ford: Oxford University Press, 1969.

Chaucer, Geoffrey. Canterbury Tales. Rendered by J. U. Nicolson, Garden City, New York: Garden City Publishing Co., 1934.

Clark, Kenneth. Civilization. New York: Harper & Row, 1969.

The Cloisters Apocalypse. The Metropolitan Museum of Art. New York, 1971.

Collectanea Chemica. 16th century. Reprint. London: Vincent Stuart, 1963.

Cook, A. B. Zeus: A Study in Ancient Religion. Reprint. New York: Bibloand Tannen, 1965.

Cornford, F. M. From Religion to Philosophy. New York: Harper Torchbooks, 1957.

Plato's Cosmology. New York: Harcourt Brace, 1937.

Craven, Thomas, ed. A Treasury of Art Masterpieces. New York: Simon & Schuster, 1939.

Cumont, Franz. Afterlife in Roman Paganism. New Haven: Yale University Press, 1923.

The Mysteries of Milhra. New York: Dover, 1956.

Danielou, Jean. Hindu Polytheism. New York: Pantheon, 1964.

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The Divine Comedy. Translated by Lawrence Grant White. New York: Pan­theon, 1948.

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Dieterich, A. A Mithraic Ritual. A translation by G. R. S. Mead of Eine Milh-rasliturgie (Leipzig, 1903). London: Theosophical Publishing Society, 1907.

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Перевод Л.Чигарьковой

 


[1] Jung, Psychology and Alchemy, Collected Works. 20 vols. Prinston University Press, 12, pars. 345 ff

[2] Jung, Memories, Dreams, Reflections, NY,1963, p. 205

[3] CW 14, par. 792

[4] Philo, “On the Contemplative Life” in Essential Philo, NY, 1971, p. 311

[5] Cited by Jung, Practice of Psychotherapy, CW 16, par. 384

[6] Read, Prelude to Chemistry: An Outline of Alchemy, NY, 1937, , p. 54

[7] Waite, trans., Turba Philosophorum, London, 1953, p. 127, dictum 39

[8] Waite, trans., The Hermetic Museum, London, 1914, 2:22.25

[9] Ibid, 1:127

[10] Turba Philosophorum, p. 138, London, 1953, dictum 39

[11] Ibid.,p. 97, dictum 29

[12] Waite, trans., The Hermetic Museum, London, 1914, 1:9

[13] Ibid., p. 173

[14] Ibid., 2:12

[15] The Lives of Alchemistical Philosophers, London, 1955, p. 175

[16] Trismosin, Splendor Solis: Alchemical Treatises of Solomon Trismosin, London, p. 18

[17] Cited by Jung, E.T.H. Seminars: Alchemy, Zurich, 1960, p. 146.

[18] Cited by Jung, Psychology and Alchemy, CW 12, pars. 347

[19] Jung, Mysterium Coniunctionis, CW 14, par. 132.

[20] Brehier, The History of Philosophy: The Hellenic Age, Chicago,1965, p. 208

[21] Kelly, The Alchemical Writings of Edward Kelly, London, 1893, p. 34

[22] Figulus, A Golden and Blessed Casket of Nature's Marvels, London, 1963 p. 298

[23] Waite, trans., The Hermetic Museum, London, 1914, 1:13

[24] Ibid., 12

[25] The Lives of the Alchemystical Philosophers, London, 1955,p. 176

[26] Cited in Jung, Psychology and Alchemy, CW 12. par. 387

[27] Jung, Alchemical Studies, CW13, par 199

[28] В «Славе мира» говориться: «Возьми огонь или живую известь мудрецов, которая является жизненно важным огнем всех деревьев, и сам Господь воспламенит ее своей священной любовью(Waite, trans., The Hermetic Museum 1:198).

[29] Augustine, Saint. City of God. Translated by Marcus Dods. The Modern Library. New York: Random House, 1950, 21:4

[30] Jung, Symbols of Transformation. CW 5, 20 vols., Prinston University Press, par. 208.

[31] Waite, trans., The Hermetic Museum, London, 1914, 1:325.

[32] Read, Prelude to Chemistry: An Outline of Alchemy, NY, 1937, , p. 201

[33] Edinger, Ego and Architype, New York, 1972, pp. 179ff

[34] Jung, Mysterium Coniunctionis, CW 14, 20 vols. Prinston University Press, par. 21

[35] Хардинг пишет: «На первой стадии... центральная инстанция Я, полностью находится во власти аутоэротических желаний. Я назвала этот центр «autos». На второй стадии Эго становится центром сознания, и инстинктивные драйвы трансформируются посредством утверждения их отношений к только что открытому сознанию Эго, которое в свою очередь говорит: «Я». На третьей стадии Эго перемещается со своего центрального положения, уступая по значению новому центру сознания, Самости, чей категорический императив берет окончательный контроль» (Harding M. Esther. Psychic Energy, Its Source and Goal, New York, 1947, pp. 23-24)

[36] Фрэнсис Викс сообщала о сне пациента с сильным материнским комплексом :

Старый король, отличавшийся иррациональной жестокостью, должен быть умерщвлен своим собственным мечом с кривым и ржавым лезвием. Когда это произошло, безжизненное тело воспламеняется. По мере того, как тело старого короля испепеляется, в центре пламени появляется блистающий меч. (Frances Wickes, Frances. The Inner World of Choice, New York, 1963, p. 114)

[37] “The Bosom Book of Sir George Ripley” in Collectanea Chemica. 16 century. Reprint. London: Vincent Stuart, 1963, p. 126

[38] Melchior, cited by Jung, Psychology and Alchemy, CW 12. par. 484-85

[39] Eliade, Mircea. The Forge and the Crucible. New York, 1962, pp. 79ff

[40] Интерпретация месящей огонь женщины как Самости подкреплена следующей амплификацией.

У Ефрема Сирина Иоанн Креститель говорит Христу:

'Искра огня в воздухе ждет тебя на Иордани. Если ты последуешь и возжелаешь крещения, овладей собой, омой себя, ибо у кого есть сила держать в своих руках огонь пылающий? Ты, который весь огонь, пощади меня” (cited in Jung, Psychology of the Unconscious. New York, Moffat, Yard & Co., 1916, p. 547 n. 61).

[41] Hayes, Dorsha “Fire Hazard,” in The Bell Branch Rings, Dublin, N.H.: William Bauhan, 1972, p. 26

[42] Waite, trans., The Hermetic Museum, London, 1914, 1:325

[43] Augustine, City of God. New York: Random House, 1950, 21:26

[44] Augustine, Confessions and Enchiridion. Library of Christian Classics. Philadelphia: Westminster Press, n.d., 18:68

[45] Cumont, Franz. Afterlife in Roman Paganism. New Haven: Yale University Press, 1923, p. 175

[46] Hasting, James, td. Encyclopedia of Religion and Ethics. New York: Scribner, 1922, 11:830

[47] Origen, On First Principles. New York: Harper & Row, Harper Torchbooks, 2:4-5. Тысячу лет назад Фома Кемпийский выразил эту мысль следующим образом: «Тот огонь, что жечь будет, разве не грехи твои? Чем больше теперь щадишь себя и последуешь плоти, тем более будет потом твоя язва, тем больше соберешь в себе пищи огню. В чем более грешил человек, в том и наказан будет тяжелее. Там ленивых колоть будет острое жало, лакомые станут мучиться безмерным голодом и жаждою, роскошники и сладострастные погружены будут в горячую смолу и смрадную серу и, как бешеные псы, завоют от боли завистливые. Ни один порок не останется без своей казни. Там гордые исполнятся всякого стыда и скупые стеснены будут самой жалостною бедностью. Там один час казни тяжелее будет, чем здесь столетие самого сурового покаяния. Там никакого успокоения, никакого утешения осужденным. Здесь, хотя бы иногда останавливаются труды, хоть бы иногда можно насладиться утешением от друзей. Заботься же ныне и скорби о грехах своих, чтобы в день суда быть тебе в безопасности с блаженными, ибо тогда встанет во многом дерзновении праведник пред лицом оскорбивших его. Тогда восстанет судить тот, кто ныне смиренно покоряется суду человеческому. Тогда бедный и смиренный получит великую уверенность, а гордого страх обнимет». (Thomas a Kempis. Imitatio Christi, 1:24 - пер. с лат. Победоносцева К.П)

[48] Греческое слово для мук ада – βασανιστήριο. Юнг говорил об этом слове: «Для алхимика это слово имело двойное значение. Второе значение – это «оселок», «пробный камень». Слово lapis Lydius (оселок) использовалось как синоним слова lapis philsophorum. Подлинность или неподкупность камня проверялась с помощью испытания огнем, что не могло быть достигнуто иным образом. Этот лейтмотив проходит через всю алхимию». (Jung, Alchemical Studies, CW13, 20 vols. Prinston University Press, par 94)

[49] James, M.R. Тhe Apocryphal New Testament. Oxford: Oxford University Press, 1924, p. 522

[50] Hasting, James, td. Encyclopedia of Religion and Ethics. New York: Scribner, 1922, 1:198

[51] Josephus, Flavius. Antiquities of the Jews. Grand Rapids, Mich.: Kregel, 1963, 1:ii, 3

[52] Роберт Фрост, «Лед и пламя»

[53] Kazantzakis, The Saviors of God. New York^ Simon and Schuster, 1960, p. 128.

[54] Hasting, James, td. Encyclopedia of Religion and Ethics. New York: Scribner, 1922, 5:376

[55] James, M.R. Тhe Apocryphal New Testament. Oxford: Oxford University Press, 1924, p. 532

[56] Paracelsus, The Hermetic and Alchemical Writings of Paracelsus. New York: University Books,1967, 1:4.

[57]'Cited by Jung, Mysterium Coniunctionis, CW. 20 vols. Prinston University Press, 14. par. 485

[58] Rohde, Erwin. Psyche New York: Harcourt, Brace, 1925, I:l8ff

[59] Dieterich, Eine Mithrasliturgie. cited by Jung. Symbols oj Transformation. CW 5, 20 vols. Prinston University Press, par. 135.

[60] Grant, Robert M. The Secret Sayings of Jesus. London: Collins, 1960, p. 180

[61] Bevan Edwyn. Stoics and Sceptics.Oxford: Clarendon Press, 1913, p. 43

[62] Boehme, Aurora. Reprint. London: Watkins & Clarke, 1960, pp. 24ff.

[63] Waite, A.E. The Holy Kabbalah. New York: University Books, n.d., p. 290n

[64] Mead, Fragments of a Faith Forgotten. Reprint. New York: University Books, n.d., p. 526

[65] Michelangelo, The Sonnets of Michelangelo. New York: Doubleday, 1970

[66] Eliot, "Little Gidding," in Four Quartets. New York: Brace, 1943

[67] Cumont, Franz. The Mysteries of Mithra. New York: Dover, 1956, p. 180

[68] Yerkes, Rayden Keith. Sacrifice in Greek and Roman Religion and Early Judaism. New York: 1952, passim

[69] Danielou, Jean. Hindu Polytheism. New York: Pantheon, p. 64.

[70] Iamblichus, On the Mysteries of the Egyptians. London: Stuart & Watkins, 1968, p. 247.

[71] Hesiod, "Homeric Hymns to Demeter," in The Homeric Hymns and Homerica. Harvard University Press, 1964 p. 307.

[72] Иногда конечным продуктом является стеклообразная масса. Следовательно, символика пепла и стекла частично совпадают. «У Сениора пепел – синоним стекла, которое благодаря своей неподверженности порче и прозрачности, кажется, походит на прославленное вещество». (Jung, Mysterium Coniunctionis. CW 14. par. 3VI).

[73] Это - общебиблейский образ. Книга Иова содержит яркий тому пример. После того, как «огонь Божий упал с неба» (Кн. Иова 1:16), Сатана «поразил Иова проказою лютою от подошвы ноги его по самое темя его. И взял он себе черепицу, чтобы скоблить себя ею, и сел в пепел» (Кн. Иова 2:7,8). В конце драмы, после того, как Иов столкнулся с Яхве, он говорит: «Я слышал о Тебе слухом уха; теперь же мои глаза видят Тебя; поэтому я отрекаюсь и раскаиваюсь в прахе и пепле». (Кн. Иова 42:5) См. Edinger, Edward F. Ego and Archetype. New York: Putnam, 1972, p. 76ff.

[74] Jung, Mysterium Coniunctionis, CW 14, 20 vols. Prinston University Press, par. 247

[75] Ibid., par. 318 n. 619

[76] Voragine, Jacobus de. The Golden Legend. New York: 1969, p. 58

[77] Jung, Mysterium Coniunctionis. CW 14, 20 vols. Prinston University Press, pars. 234-348

[78] Ibid., par. 330

[79] Agamemnon. in The Complete Greek Drama, ed. Oates and O'Neill 1:173.

[80] Гераклит говорит: «Сухая земля – лучшая и самая мудрая» " (Freeman, Ancilla to the Pre Socratic Philosophers. Harvard University Press, 1948, p. 32)

[81] Waite, trans., The Hermetic Museum, London, 1914, 2:256

[82] The Lives of Alchemistical Philosophers, London: John M. Watkins, 1955, p. 218

[83] Jung, The Visions Seminars. Zurich: Spring Publications, 1976, 1:239.

 

Глава 3

Solutio

 

 

 

[84] Bonus of Ferrara. The New Pearl of Great Price, p. 365

[85] Read. Prelude m Chemistry, p. 262

[86] Jung, Mysterium Coniunctionis. CW 14. par. 380

[87] Kelly, The Alchemical Writings of Edward Kelly, p. 34

[88] Secret Book of Artephius," in The Lives of the Alchemical Philosophers, pp. 145-46)

 

[89] Jung, Mysterium Coniunctionis. CW 14, par. 15

[90] Neumann, The Origins and History of Consciousness, p. 17

[91] Waite, trans., 77 Hermetic Museum. 2:258

[92] Freeman, Ancilla to the Pre-Socralic Philosophers, p. 27

[93] Atwood, Hermetic Philosophy and Alchemy, p. 122

[94] Jung, Psychology and Alchemy, CW 12, par. 434

[95] Jung, Mysterium Coniunctionis, CW 14, par. 357

[96] Kelly, The Alchemical Writings, p. 87

[97] Jung, The Development of Personality, CW 17, par. 331

[98] Jung, Letters 2:194

[99] Eliade, Patterns in Comparative Religion, p. 88

[100] Bonus of Ferrara, The New Pearl of Great Price, p. 426

[101] Otto, Dionysus Myth and Cult, p. 162

[102] Goethe, Faust, pt. 2, lines 8432-44

[103]Otto, Dionysus Myth and Cull, p. 164.

 

[104]Jung, Zarathustra Seminar 1:67

[105]Nietzsche, "The Birth of Tragedy," in Basic Writings of Nietzsche, p.37.

[106] Edinger, Ego and Archetype, pp. 248ff.

 

[107] Hastings, Encyclopedia of Religion and Ethics, 1:199-200.

[108] Kluger. "Flood Dreams," in The Reality of the Psyche, p. 51.

[109] Bertine. "The Great Flood," in Jung's Contribution to Our Time, p. 204.

 

[110] Rahner, Greek Myihs and Christian Mystery, p. 78

 

[111] Jung, Mysterium Coniunctionis. CW 14. par. 257

[112]Rahner, Greek Myths and Christian Mystery, p. 115

[113] Jung, Mysterium Coniunctionis. CW 14. par. 155

[114] Jung, The Practice of Psychotherapy CW 16

[115] Ibid., par. 487

[116] Ibid., par. 490

[117] Jung, Mysterium Coniunctionis, CW 14, par 462

[118]Fitzgerald, trans.. The Rubaiyal of Omar Khayyam, st. 42.





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