3.1 The fountain of Mercury  

3.2 The king, the queen, the dove as Mercury and the three flowers  

3.3 Carl Jung’s interpretation: The archetypal child as the third  

3.4 The archetypal child and the seal of Solomon as the fourth  

3.5 The descent into the bath

3.6 The Holy Wedding or conjunction (coniunctio)  

3.7 The  death of the body and the creation of the spirit-psyche  

3.8 Summary and further conclusions  

4. “Rend the books lest your hearts be rent asunder” — Gerardus Dorneus’ unio corporalis and the matter-psyche as the shadow of the Self

4.1 The dew as matter-psyche and the bipolarity of the energy term

4.2 Carl Jung’s Neoplatonic interpretation of the unio corporalis and the Hermetic quintessence  

4.2.1 The Neoplatonic interpretation of the subtle body as the realization of the personal typology and the personal shadow

4.2.2 The twofold aspect of the alchemical sublimation: The quaternarian consciousness and the Hermetic quintessence

4.3 The content of the Hermetic opus: The death of the Heavenly king 

4.3.1 Carl Jung’s problem with the interpretation of the unio corporalis

4.3.2 The descent of the god and his death in the womb of the goddess

4.3.3 The death of the Heavenly king as the necessary condition for the creation of the quintessence or matter-psyche

4.4 Carl Jung’s divine/human double quaternity versus the Eros Self and the matter-psyche

4.4.1 The depth psychologist’s Neoplatonic interpretation of the unio corporalis and the repression of conscious suffering

4.4.2 The coniunctio in the Christian Heaven

4.4.3 The Holy Wedding as the relationship of the Anima with the Self and of the ego with the Anima

4.4.4 Carl Jung's regressive mergence of the unio corporalis with the unio mentalis and the matter-psyche's principle as the way out

4.5 The relationship between the ego, the Anima, the Self and the anima mundi

4.5.1 The discrepancy between Carl Jung’s Anima and the anima mundi

4.5.2 Carl Jung’s exclusion of the Hermetic vegetative world soul (anima mundi)

4.5.3 Natural science and modern depth psychology as split from the wholeness of the anima mundi of the Medieval Ages

4.5.4 The Seal of Solomon as the anima mundi and as the modern solution of the Axiom of Maria Prophetissa

4.5.5 Logos ego, Logos Self, Eros ego and Eros Self

4.5.6 The Body-Centered Imagination - a first overview

4.6 The overcoming of Carl Jung’s Neoplatonic interpretation of the unio corporalis: The Hermetic matter-psyche as the shadow of the Logos Self  

4.7 The structure and dynamics of a modern unio corporalis 

4.7.1 The definition of the terms anima mundi, psychophysical reality, unus mundus and of their inherent dynamics 

4.7.1.1 The ambiguous language as a condensation

4.7.1.2 The Hermetic alchemical unio corporalis as the background of a modern energetic terminology

4.7.1.3 The world soul (anima mundi), the psychophysical reality (W. Pauli) and the unus mundus (Dorneus/Jung) in my definition

4.7.1.4 The exchange of attributes, the double transformation process, the multiplicatio and the radiation

4.7.2 Comparision of the modern terminology with the Hermetic process

4.7.3 The progress of the modern concept compared with Hermetic alchemy, quantum physics and depth psychology

4.7.4 Consequences from the perspective of the psychology of religion

4.7.5 The relationship between the terms of my theory, Carl Jung's concepts and the concepts of modern physics [will follow]

4.8 Summary

4.8.1 The bipolarity of the energy term

4.8.2 The alchemical template for the energetic transformation process

4.8.3 Carl Jung’s unconsciousness of energy’s bipolarity and his reduction of the unio corporalis to the unio mentalis

4.8.4 Anima versus anima mundi

4.8.5 Active Imagination and Body-Centered Imagination

4.8.6 The matter-psyche and the anima mundi as the Eros Self, the shadow of Carl Jung’s Logos Self

5. The hidden god (deus absconditus) versus Carl Jung’s quaternity

5.1 Carl and Helly

5.1.1 A personal introduction into the problem of the two contradictory God-images 

5.1.2 The pastor son’s dream of the deus absconditus

5.1.3 Carl Jung’s spiritistic séances with his cousin Helly

5.1.4 Helly as the “case material” of Carl Jung’s dissertation and his split between thinking/intuition and feeling/sensation

5.1.5 Carl Jung’s projection of the Jewish Medium into Helly

5.2 Carl Jung's own association tests and the "secret symmetry" with the Jewess Sabina Spielrein

5.2.1 The association tests of 1902/03 and Jung's Jewish Star complex

5.2.1.1 The association test and the Neoplatonic background of science

5.2.1.2 The Logos ego on the search for the unconscious emotional complex

5.2.1.3 Carl Jung’s “Jewish Star complex” and Ivenes, the “somnambulistic ego” of Helly

5.2.2 The secret symmetry of 1907: The archetype of the Holy Wedding constellated in Sabina Spielrein and Carl Jung

5.2.2.1 The “psychotic hysteria” of Sabina and the Hermetic Holy Wedding constellated in her

5.2.2.2 The complexes constellated in Carl Jung and the archetype of the Holy Wedding

5.2.3 Carl Jung’s power complex and its breakdown in the powerlessness of the second association test of 1907

5.3 The Hermetic world view -- the deus absconditus and the singular acausal quantum leap

5.3.1 The Holy Wedding and the deus absconditus as the phallus of the queen

5.3.2 The deus absconditus in a modern interpretation: The singular acausal quantum leap

5.3.3 Carl Jung’s and Sabina Spielrein’s projection of the Holy Wedding archetype into each other as an anticipation of the apocalyptic sun woman

5.3.4 The prevention of the observation of the Eros Self and of the singular acausal quantum leap by the power complex of the Logos ego

5.3.5 Helly’s somnambulistic alter ego Ivenes and the repressed Eros ego

5.3.6 The collapse of the will based Logos ego into the powerlessness of the Eros state

5.3.7 Carl Jung’s quaternity and the Seal of Solomon

5.4 Carl Jung's conflict between the Neoplatonic and the Hermetic world view

5.4.1 Spielrein’s and Jung’s Siegfried and the Hermetic myth [will follow]

5.4.2 The archetypal stream following its energetic decline (W. Pauli)  [will follow] 

5.4.3 Carl Jung’s dream of Sigmund Freud and the Crusader as revenues and Wolfgang Pauli’s integration of the acausal evil

5.4.4 The lance of Longinus and the liberation of the subtle body and the world soul

5.4.5 The dream of the Tabula Smaragdina of Hermes Trismegistos and the relationship with the deceased

5.4.6 Carl Jung’s anima, the snake-like Melusina and the lance of Longinus  

5.4.7 Neoplatonic Active Imagination and the Anima, Hermetic Body-Centered Imagination and the world soul  

5.4.8 Summary: The structure of the Hermetic process constellated in Carl Jung  

5.5 The Neoplatonic/Hermetic conflict in Transformations and Symbols of the Libido (1911/12)

5.5.1 The Hymn of Creation as a Hermetic myth

5.5.2 The distortion of the Hermetic into the Neoplatonic myth

5.5.3 The libido, Schopenhauer’s Will and the psychophysical nonlocal underground connection 

5.5.4 Carl Jung’s mere masculine libido term and the repression of the Eros principle  

5.5.5 Chiwantopel and the return of Sabina’s Hermetic “turd creation”  

5.5.6 Osiris as the symbol of the Eros ego/Eros Self bipolarity and of Body Centered Imagination  

5.5.7 Some further symbols: The tree, the horse, the lance and the self-fertilization

5.6 The "night sea journey" (1913-1918)

5.6.1 The vision of the ruby and the cave

5.6.1.1 The descent as the beginning of the Hermetic opus

5.6.1.2 The red color and the instinctve body

5.6.1.3 The ruby as the goal of the Hermetic myth

5.6.1.4 The alchemical vessel with breasts, the pelican and the relationship of the Eros ego with the svadhisthana chakra

5.6.1.5 The scarab, the vegetative nervous system and the Eros ego/Eros Self bipolarity

5.6.1.6 The liberation of the blood of the Anthropos by the Eros ego

5.6.2 The killing of Siegfried and Carl Jung's anima concept

5.6.3 The vision of Elijah, Salome and the snake

5.6.4 The vision of the Leontocephalus and the defication of Jung's body by the snake

5.6.4.1 The battle of the two snakes and the cutting off of the relationship of the Eros ego with the vegetative nervous system

5.6.4.2 Carl Jung’s Neoplatonic versus the Hermetic interpretation of the vision

5.6.4.3 Consequences of Carl Jung’s Neoplatonic standpoint

5.6.5 The unfinished Seven Sermons to the Dead of 1916 

5.6.5.1 The Gnostic and the Hermetic myth

5.6.5.2 The double-triadic structure and the bipolar dynamics of Simon Magus’ Gnosis

5.6.5.3 Carl Jung’s and Wolfgang Pauli’s dreams of the unfinished and new houses 

5.6.5.4 The dream of the radioactive belly of the collaborator of Wolfgang Pauli

5.6.6 The “night sea journey,” Active Imagination and Body-Centered Imagination

5.7 Psychological Types and the deus absconditus

5.7.1 Carl Jung’s “personal equation” as the necessary precondition of the conscious quaternity

5.7.1.1 The “personal equation,” the discovery of the feeling function and of the conscious quaternity 

5.7.1.2 Jung’s replacement of the opposites in the unus mundus by the opposition of the Logos ego and the anima 

5.7.1.3 The splitting off of the anima from the inferior feeling and the quaternity of the consciousness 

5.7.1.4 The personal equation of the feeling type and the Seal of Solomon as their God-image

5.7.2 The inferior function and the asymmetry of the consciousness’ quaternity

5.7.3 The unconscious flooding of the thinking by the inferior feeling and the destructive return of the deus absconditus

5.7.4 The compensating deus absconditus and the integration of the inferior feeling

5.7.5 The renouncing of the conscious will in favour of the counter-will of the Self

5.7.6 Carl Jung’s conflicting quaternities and the overcoming of the conflict by the principle of the matter-psyche

5.7.6.1 The first and the second enantiodromia 

5.7.6.2 The transformation of the ego and of the God-image

5.7.6.3 The fourth as the contradiction between good and evil and its overcoming by the matter-psyche principle

5.7.7 Carl Jung’s discrepancy between a completely masculine and a masculine/feminine God-image

5.7.8 The deus absconditus/dea abscondita in the Neoplatonic/causal and in the Hermetic/acausal world view

5.7.9 The meaning of the symbol term in Active Imagination and in Body Centered Imagination

5.8 The Secret of the Golden Flower

5.9 Carl Jung's conflicting definitions of the Self's quaternity

5.10 Synchronicity

6. The Axiom of Maria Prophetissa  [will follow]

7. Wolfgang Pauli and the Seal of Solomon  [will follow]

8. Marie-Louise von Franz’ dream of Carl Jung’s return to the Black Madonna in Einsiedeln [will follow]