Professor Jung: Yes, he could still be devoured by this giant snake, but the herb he can eat himself.
This magic herb also plays a role in the Epic of Gilgamesh. Gilgamesh is seized by the fear of death, and seeks immortality by walking the path of the sun and going through the gate of the Scorpio giant. This is the [astrological] autumnal equinox of the Taurus age.
Here we have a portrayal of the zodiacal signs through which the point of the vernal equinox went in historical times.
As you can see, from the fourth to the second millennium B.C. the point of the vernal equinox went through the sign of Taurus, and then entered the age of Aries.
About from 600 to 350 B.C. there were the light stars of the head of Aries.
It is the age of the great philosophers all over the world: Heraclitus, Empedocles, Thales, Buddha, Lao Tse, and Confucius.
Around 125 B.C., the age of Pisces began, coinciding with the beginnings of Christianity.
As early as the first century, the concept of the Antichrist also came into being, referring to the second fish.
Our age falls in the era of the second fish, it is the anti-Christian age.
The time of the French Enlightenment coincides with the beginning of the second fish.
Voltaire’s écrasez l’infâme is characteristic of that time. Between these, there is the so-called commissure.
The Renaissance falls into that transitory period, the expansion of the conception of the earth, the discovery of the earth.
America is discovered, a Reformation is made, the power of the Church is shaken by the great schism.
This is the first blow to the specifically Catholic attitude, although that era is still under the imprint of Christianity until the Enlightenment.
From the Enlightenment onward, the erosion of Christianity as such starts, and the goddess of reason is enthroned.
Now the Antichrist threatens to invade the cultural world.
These zodiacal signs are symbols that have been projected onto the sky from times immemorial, and probably reflect the structure of
The saga of Gilgamesh still stems from the end of the Taurus age, and was only later cast into a literary form.
It was found in the library of Sardanapal, or Ashurbanipal (668–627 or 626 b.c.), written on brick slabs.
It is the myth of the natural hero who takes the path of the sun to unearth the secret of immortality.
He goes through the columns of Heraclitus, and in the land of the West finds the old ferryman Utnapishtim, who had traveled the waters of death, and, therefore, came to live among the immortals. He tells Gilgamesh the secret.
“Gilgamesh, you have struggled hard and suffered many a hardship. What can I give you so that you can return to your land?
I will tell you a secret, of a hidden magic herb I will talk to you.
The herb looks like boxthorn and grows deep down in the sea, its thorn is like the spine of a porcupine, it blossoms in the freshwater sea far away.
If you can lay your hands on this herb and eat of it, you will find eternal youth and life.”
This is a wonderful description from ancient times. So here you have the magic herb.
It is an herb with healing powers, a power that will heal forever.
It is the so-called panacea, a cure-all, the elixir vitae, the quinta essentia.
At the same time it is also the herb that helps the adept to produce the lapis philosophorum.
The herb is called lunaria or lunatica; it grows on the mountain Mambracus or Mambraces, like the stone for which one should also always look on high mountains.
Participant: Does it have a meaning that the magic herb of our dream is growing on the prairie?
Professor Jung: Yes, there is a connection between the herb and the prairie. The prairie is the desert that starts to turn green.
Where the son of the gods, or the daughter of the gods, touches the earth, so to speak, the earth becomes green.
That is why the verdant prairie indicates the imminent appearance of healing; and the green, the benedicta viriditas appears.
What would you say about that herb? What does it mean to the dreamer?
Participant: An herb has grown that bails out the dreamer.
Professor Jung: His mood is desperate. He is overwhelmed by the snake; it entwines him and threatens to asphyxiate him.
It is constantly demonstrated to him that he is completely powerless. Now the dream says: “There is a magic herb, a medicinal herb.”
As we can see, it is no coincidence that the herb appears in this third dream. It is connected to the snake that appeared before.
The snake is the healing snake that prepares for the idea of healing.
In the second dream, we have related this snake to the Mercurius of the ancient alchemists.
The serpens mercurii is the demon living in the middle of the earth.
By the transformation, this serpens mercurii is turned into the magical herb, or the herb transforms him; he then becomes the green lion in which
Mercurius disappears. The lion represents the solution in the divine water. This is also the healing water.
In our dream, the medical herb grows under a stone that is, so to speak, transparent.
According to the alchemical sources, one of the constant qualities of the stone is the diaphanitas. ~Carl Jung, Children’s Dreams Seminars, 218-221