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Alchemy Journal; Spring 2009 issue (Vol.10 No.1)

Global emphasis on urgent ecological awareness implies a reflowering of the Neo-Platonic and alchemical notion of ANIMA MUNDI the Soul of the World. Anima Mundi is not an archetype, but an archetypal way of seeing -- seeing through the world. Our narcissistic tendency is self-absorption, over-valuing individual subjectivity at the expense of the real problems of the world. The language of Anima Mundi includes beauty, aesthetics, depth, inner life and political activity -- psychological practices of larger groups.

We are all engaged in making the world soul even as she shapes us. We have a drive to love the world, even an erotic desire for anima mundi. She invites us into a relationship of intimacy with the world and its objects and processes. The psychic reality of the world soul is available to all in images and imagination. We cannot separate our souls from the souls of others and the environment.

Care of the soul doesn't mean isolating ourselves from the reality of the world and its phenomena -- experiences, substance and objects. Soul makes images that add a depth dimension to concrete life, that go beyond literalness to psychological metaphysics that expresses our legitimate need to go further, even beyond mythical fictions through imagination to speculative freedom.

Thus, anima mundi is the field of infinite meanings, created from metaphors of different places, points of view, and narratives. New understandings arrive with new images at the surprising edge of things, new expressive forms that arise of their own accord.

"ANIMA MUNDI: Soul-Filled World"

By Iona Miller

“God redeems humanity, but nature needs to be redeemed by human alchemists, who are able to induce the process of transformation, which alone is capable of liberating the light imprisoned in physical creation.” ~Stephan Hoeller, Sufi Journal, Issue 67, Autumn 2005

"Let us imagine the anima mundi neither above the world encircling it as a divine and remote emanation of spirit, a world of powers, archetypes, and principles transcendent to things, nor within the material world as its unifying panpsychic life-principle. Rather let us imagine the anima mundi as that particular soul-spark, the seminal image, which offers itself through each thing in its visible form. Then anima mundi indicates the animated possibilities presented by each event, as it is, its sensuous presentation as face bespeaking its interior image--in short, its availability to imagination, its presence as a psychic reality. Not only animals and plants ensouled as in the Romantic vision, but soul is given with each thing; God-given things of nature and man-made things of the street." ~James Hillman, “Anima Mundi,” Spring, 1982

NUMINOUS & LUMINOUS PSYCHE

Anima Mundi, the feminine principle or mode of Being was historically considered the "soul of the world," the fertility of human, animal and plant life. Renaissance philosopher Giordano Bruno said the World Soul “illumines the universe and directs nature in producing her species in the right way.” She is the magical world of creative mystery.

Our geocentric understanding of ourselves has expanded to the realization that we are an intrinsic part of Cosmos. The Universe is also literally within us. No longer limited merely to our planet, Anima Mundi is the personification of the whole natural world – the Universe. This light, the dynamic reality of the energy field, is within us as within everything. Embodied nature is the link between the archetypal and formative worlds, the hyperdimensional matrix of eternal patterns with sacred proportions and unique manifestations. She is also infinite potential, the possibility of bringing creative ideas to birth, to manifestation.

In the deepest sense, she is the universal wave function, the unmanifest ground of our being, spacetime and the radiant light of virtual photon fluctuation, which underlies all matter and manifestation. Kabbalist Azriel of Gerona claimed "faith" meant entering into a relationship with one's "nothingness" and the "unknown" of the infinite, the ultimate ‘yin’ of non-existence that is the mother of all form.

In ancient times Anima Mundi declared her impenetrable mystery by reiterating that "I am Isis; no man has lifted my veil." This Muse of superconsciousness is bathed in the Light and concealed by it. Thus she alludes to herself as dazzling Solitaire in her virgin nature, that sense of wholeness within oneself, which is the Feminine source of wisdom, magic and meaning.

The natural light of the soul is illumination, embodied in the pineal light of the “spirit molecule,” DMT. Likewise, alchemists seek the divine spark, the light hidden in matter. To work creatively in the world, the Light of Nature needs to be released through inner alchemy. Our own light or divine spark is part of the light of the World Soul, so we can understand the mysteries of creation and the secrets of nature. The tools of inner transformation help Anima Mundi reveal her divine light.

Whether called Isis, Shakti, Maya, Shekinah, Sophia, Demeter/Persephone, Mary, Great Mother, White Goddess or any cultural variant, Anima Mundi is the universal animating principle, the upwelling spring of the creative Imagination, the dynamic flow of imagery, pattern, and form. She is personified internally as a soul guide or Initiatrix and externally embodied as the Soror Mystica. Glimpsing inspiring inner workings of our soul helps us realign our lives, our hopes and our dreams.

ANCIENT & CONTEMPORARY MODELS

Spiritual alchemy has long been informed by depth psychology. Carl Jung’s work in this area is well-known. Less known is that of the main proponent of archetypal psychology, James Hillman who places Anima Mundi as center of his psychological theory. This archetype of the psyche is inherent in the prima materia. It fosters the return of psychological subjectivity to the outer.

Alchemy works in just this projective, animated manner with a deeper level of participation. Phenomenology is the art of dissolution, a natural alchemy, learning how to see again, a way of being in the world between thinking and perceiving. In this aesthetic paradigm, Hillman asserts that images derive autonomy and operate according to their own will, similar to gods.

Gods and goddesses are an intrinsic part of Hillman's archetypal psychology, as they are in alchemy. In mythical perception, gods, metals, plants, minerals, animals, scents, colors, planets and more correspond with one another through the Doctrine of Signatures. Different forms share the same essential nature.

The symbolic nature of metals is the skeleton of spiritual alchemy. The word ‘metal’ means ‘search,’ strongly suggesting the nature of our alchemical work. We don’t seek a natural metal but the virtual metal, it’s essence. The lunar metal of Anima is silver and the white earth (albedo). Jung said, “Earth and moon coincide in the albedo.” (CW14, para. 154)

Silver is washed into veins in faultlines in the earth, and we can take advantage of the analogous process in our psyche. It takes place in that egoic illusion called “mine.” We can mine our own psychic faultlines. Silver is found in lead-silver vein mineralizations, sometimes with gold and zinc. Silver, the seed of the moon in the earth, is refined from the dross of lead-silver concentrate into the silvered mirror of the mind. Solutions emerge from our puzzlement. Reflection gives shape to the imaginal.

MINING THE DARK SIDE OF THE MOON

Insights can tarnish, losing their shiny clarity. Just as silver is prone to blackening, this phase of the Great Work can be derailed by Saturn’s depression, the destructive illusion of separation. But the depression is the mine. Albedo emerges from blackness, transpersonal release, and emotional relief from the nigredo of personal identity. But the urge to white is not an escape from black – a whitewash -- since there is no soul without body.

Each object or body is also an imaginal image. We can extract silver moments from our leaden body – motions and emotions that regulate the neurochemistry of the body. Alchemical silver can be mined for many rich metaphorical associations (aha moments), just as silver requires polishing for reflection. Friction leads to clarified reflection. Shame is washed away.

Without shadow, whiteness becomes blankness. Shadow that is built into psyche’s body becomes transparent. Shadow is built into the nature of whiteness, as all colors unite disappearing into white. The world becomes an alchemical dream – the terra alba of anima inspiration.

Imaging itself is a mode of mining silver, psychical facts and essences, sometimes by speculation, resonance and artful listening. We may temporarily become a bit of a “lunatic” in the transmutative process The mysterium coniunctionis is moon-madness combined with solar brilliance.

It takes intense heat, intense introspection in the depths, to refine our inert nature. Then the luminous consciousness of the worked on soul arises. Dissolved by desire from its old ground for fusion in the dissolution of gender, anima no longer is exclusively feminine. Passive fantasy becomes transcendent active imagination, revealing the images within nature, the secret heart of nature.

IT IS BUT IT ISN’T

Virtual places, phenomena, and experiences can be just as “real” as material perceptions. The brain responds to the virtuality as if there is no neurological difference between imaginal and externally stimulated imagery. In this sense, imagination is reality. We perceive the sensate world through the non-linear imaginal world, its enfolded imaginal potential.

Anima Mundi embodies the pandemonium of all forms in external and internal perceptions. She bridges our perceptions of the world by stimulating the imaginative faculty. Yet, being attached to materialistic images is not the same as being attached to Mater, matter and earth.

As alchemists, we have to build a relationship with the very essence of the world. Being in soul is a continuous intentional process. The Astral Light is synonymous with the alchemical Anima Mundi. Jung’s idea of the Collective Unconscious as the treasure house of fluctuating imagery is a modern description. This light represents the immanence of the world-soul. She dwells in us and we are enlivened by her Being.

Aristotle conceptualized soul as the form, or essence of any living thing, not a distinct substance from the body it inhabits. Only possession of soul (of a specific kind) makes an organism an organism. The notion of a body without a soul, or of a soul in the wrong kind of body, is completely unintelligible. Soul mediates between mind and body, idea and matter, actualities and the Beyond.

James Hillman (1975) observes that soul, “refers to the deepening of events into experiences; second the significance of soul, whether in love or religious concern, derives from its special relationship with death. And third…the imaginative possibility in our natures, the experiencing through reflective speculation, dream, image, fantasy—that mode which recognizes all realities as primarily symbolic or metaphorical.”

Paracelsus thought the soul was beyond the individual, beyond our control. Plotinus saw all individuals as one soul. Gerhard Dorn said the third degree of the alchemical coniunctio, the most mature phase of individuation, is the personal realization of communion with an original unitary reality. Grounded intuition of a centered sphere of soul opens a microcosm that mirrors the Cosmic macrocosm: "As Above, So Below.”

PSYCHOLOGICAL FAITH

We need a new cultural proving ground, a new paradigm for the energetic potential of the bodymind and the culture for which it is the ground. In our culture, the body and our fantasies about it have come to represent the lost Feminine element of deep interior processes.