In 1935, Jung put forward a psychological interpretation of the symbolism of medieval alchemy, viewing the philosopher’s stone – the goal of the alchemical opus – as a symbol of the self (Psychology and Alchemy, CW 12). The Pleroma, or fullness, is a term from Gnosticism. It played a central role in the Valentinian system, and features prominently in Jung’s Septem Sermones ad Mortuos. In his later writings, Jung used the term to designate a state of pre-existence and potentiality, identifying it with the Tibetan Bardo.
INSCRIPTION TRANSLATION :
“XI. MCMXIX [11 1919] This stone, set so beautifully, is certainly the Lapis Philosophorum [philosopher’s stone], It is harder than diamond. But it expands into space through four distinct qualities, namely breadth, height, depth and time. It is hence invisible and you can pass through it without noticing it. The four streams of Aquarius flow from the stone. This is the incorruptible seed that lies between the father and the mother and prevents the heads of both cones from touching: it is the monad which countervails the Pleroma.”