Symbols ana a

^Berthelot, Introduction i letude de la chimin, 294.

213

^Arab texts, CMA. 3:169.

214

^One particular meaning of ''ashes” is that they can be destroyed no further—they are rhe absolute residue alter the purifying action of Fire. Rosinus says: "This is the earth ot your body, the limit of rhat which is permanent" (AdSarratantam, in Artis auriferae, 2:183). From this point begins the resurrection.

215

^Boehme, Dc signature, 8, §§47 48.

216

^Mondo magico, 24. The same symbol is in J. Dee, Monas hieroglyphica.

217

^l- Particularly, to the moon ^corresponds the "image” aspect and to the sun © the "emotional” aspect of waking life.

218

^Cf. Boehme, (Aurora, 25. §109): "The brain is certainly under the corporeal rule of this world, from which sense and instinct have been generated. . . . But the holy and true Spirit of man is generated in the secret Heaven, in the Water of Life.”

219

^From here another variant ot the symbolism proceeds (ck, for example, Perncty, Diciionnaire, 322), according to which the central site and the heart correspond to the Sun, whose light is reflected in the Moon, that is to say in the reflective faculties of the brain and in emotional repercussions. The Moon then becomes an inclusive symbol for all the "vulgar” forms of the faculties. Cl. Zohar, 3.253b: "The brain is the emblem of Water (= Moon) and the heart of Fire.”

220

^ia Cf. Boehme, Aurora, 25, §§101-2: "The brain that is in the head is a power ot the heart: because all the powers rise from the heart to the brain. The hrain in the head has its roots in the heart.”

221

^iy It follows from this that it is a question of the deep intelligence, from that which presides at the same processes of the organism, of which the waking cerebral consciousness knows nothing hy direct experience. This was intuited by Nietzsche, when he spoke of "the great intelligence of the body” as distinguished from the merely individual faculties.

222