Angel of Healing (click to enlarge)
James Nathan Muir "Recognized internationally as the universal symbol of Medicine, the "Caduceus" has become an Angel of Healing rising, like the mythical Phoenix heralding a New Era of harmony and Peace, to heal the Earth and all its inhabitants with Love as the Master Physician."
The word "Caduceus" (Ka-doo'-seus) originates from the Greek "karykeion", itself derived from "karyx" meaning a herald's badge or staff. In latin, the word, "Caduceum" means practically the same. The Caduceus was worn or displayed by Roman surgeons, official messengers, and by military emissaries to signify a cessation of hostilities on the battlefield. It symbolized the herald of the gods, - Mercury in Rome and Hermes in Greece - who carried a winged wand on which were coiled two serpents, symbolizing male and female. Legend was that Hermes came upon two serpents at war and, in his beguiling manner placed a staff, which Aesculapius had given him (also a symbol used in Medicine), between them whereupon entwining with it, they ceased warring and began loving one another thus expressing unity, fertility, and peace.
While Hermes was sometimes associated with more roguish elements, in the third century, along with being guardian of health, he came to be connected with theology and philosophy. Later, in the sixteenth century, though not himself a physician, chemistry, pharmacy and medicine came under his domain as well. In 2000 B.C., records indicate the physician to the Sumerian King used the symbol of a staff entwined with two serpents. In 1856, it was selected as the emblem of the U.S. Marine Hospital Service, the Public Health Service in 1871, The U.S. Army Medical Corps in 1902, then the Dental Corps, Veterinary Corps, Army Nursing Corps, and the Sanitary Corps. The American Medical Association officially employed it in 1912. (from "The Virtual Hospital" by Clifford C. Snyder, M.D.).
At this critical juncture in world history, the Caduceus seems a uniquely appropriate symbol for the redirection of hatred and conflict by the staff of a higher Power to produce unification, harmony and peace on earth. As "Quo Vadis" depicts our upward spiritual journey, "Caduceus" expresses the initial spiritual flow of energy from Creator to Creation. Also like "Quo Vadis", the symbologies run so deep and complex that, other than a brief overview, the allegories are best left to the personal insight of each individual.
The seven-rayed crown or tiara in the form of a nurse's cap and the crown of Liberty (physical and spiritual) also refers to the seven energy centers of the body as well as to the seven ancient Hermetic causes of "dis-ease." The latter being physical: (1) misuse of faculty, organ or function, (2) presence of foreign substances, impurities or obstructions in the system, and superphysical: (3) unhealthy (negative) mental attitudes (thoughts), (4) imbalance (disharmony) between the physical and spiritual nature, (5) internal spiritual influences, (6) external spiritual influences, (7) astrological energy influences. More directly, the seven rays issue forth the likewise ancient healing energies to flow down the seven ringlets of hair upon a disparate world: (1) practical allopathic medicine, (2) naturopathic medicine of diet, exercise and daily healthful habits, (3) homeopathic medicine of nature's herbs, (4) vibration and color, (5) amulets, (6) invocations, and (7) prayer, which cures all but requires faith.
The jewel on her forehead, over the mystical third or spiritual eye, represents vision with full intuitive insight and acuity into the esoteric world of healing and metaphysical reality. The "sun-moon" of the earrings are traditional symbols for the "doctor-patient" relationship but herein reflect the perfect balance of the fully spiritualized energy of the "Yang" and the "Yin", mind-heart symbols. At her back, the feather of Truth (Ma'at) is tied at the juncture where the two polarities of her braids become one in completeness. The "ANKH", the "key" or "staff" of life is an ancient healing device pre-dating Egypt's symbolic use by thousands of years. Here it is combined with the equally ancient "Rose Croix" (cross) of spiritual unfoldment over a divine trinity of leaves, along with three nails signifying the sacrifice of the lower self (Mind, Emotional Body, Soul) for the resurrection of the true Higher Self. The jewel rests upon her breast to radiate down healing energy in the form of rain water flowing forth through her open exposed heart.
The nine-foot wings (the number nine being the number of Unconditional Universal Love as well as "Mankind") with their twenty-four primary feathers, expand to shield, protect and uplift a disparate and fearful world. The Lady's hands raised in blessing, with one and two fingers raised to signify the two universal commandments also for the twin signs for "Love" and "Peace." Her left hand bears the wedding ring of perfect union with the Creator, a marriage of Heaven and Earth, while her right hand bears the ancient signature ring of - in service to the Creator through service to His creation.
In a whirlwind of energy, her hair ribbons radiate to the ends of the earth: the front ribbons with twelve suns symbolic of the months of the solar year and the higher, universal life cycle this world of humanity in transiting, the rear ribbons with one hundred and forty-four (twelve-square) stars symbolizing a new enlightened level of awareness. The bow at the top, with one and seven stars, suggests the crest of the mythical "Phoenix" bird as she rises out of the ashes of the old-world thinking of mankind, and, with acute vision, sees and comprehends the truth in all things. The "Ourobaros", the serpent swallowing its tail in eternal resurrection and renewal like the Phoenix herself, continues its never-ending cycle around her crown.
Whirling up in their own double vortex of energy rise the twin serpents of the Caduceus. Like the serpents which the Hopi legends say reside at the earth's poles awaiting the time to be re-awakened into activity, they are kept in balance by her wisdom in a symbiotic relationship of spiritual/physical, heart/head energies and form the double helix of the human DNA molecule. The python represents the "spiritual" while the cobra symbolizes the "body"; both in harmony provide a balance point or fulcrum for the "mind" to bring forth peace and healing.
The old earth symbolically, and literally, is falling away to reveal the golden orb of a new world of enlightenment, harmony and peace. America is transformed into the genesis of that New Era, tasked to responsibly lead the way into a brighter and better future for all. If she fails in this regeneration, then her fate is sealed and the Phoenix shall rise from the ashes of her funeral pyre.
The base establishes the orientation of the four quarters with the center, the sacred point or "Sanctum Sanctorum" being the earth herself. While we, as humans, must heal the earth, the earth must first heal us humans. The perfect elixir of the mythical "philosopher's stone" combined the four elements in ideal balance to heal any "dis-ease." This magic elixir flows forth gentle as the rain from the spouts of each element - Fire, Water, Air, Earth - through Truth and Peace to the four corners of the earth. The true physician can only heal through the power of love and, though the lessons will be hard ones, the earth will teach us love-love for this sacred living planet, love for all creation, and perhaps even love for ourselves. Then, and only then, will we take our rightful place as master physicians to share the promise of Caduceus' enigmatic dolphin in healing the earth and being the true stewards of all creation. As the most important symbol of all, the benevolent, compassionate expression of the lady herself, is to remind us all that perfect healing must begin with perfect love and, even in the darkest hour of the darkest night of the soul, Love will be the Master Physician. [James Nathan Muir]
René Guénon "At a time when the images of Hermes and Thoth were fused, the image of Hermes Trismegistus arose, who was considered a patron and teacher in the field of arts, and especially alchemy. “Hermetically” sealed retort with mysterious metals was considered as a special space where sublime forces, reminiscent of mythical ones, reigned, and in which metals underwent strange metamorphoses and transmutations, similar to the changes the soul undergoes under the influence supernatural powers. Hermes was the master of ancient initiations and embodied the descent of divine powers into the world, which was represented in the descent of divine saviors." — C. G. Jung, Psychology and Alchemy, part III, “Religious Ideas in Alchemy.” "The Greek Hermes actually has characteristics which correspond very exactly to what is in question, and which are expressed in particular by his main attribute, the caduceus, the symbolism of which we will undoubtedly have to examine more completely on some other occasion; for the moment, it will suffice for us to say that this symbolism relates essentially and directly to what we can call "human alchemy",1 and which concerns the possibilities of the subtle state, even if these should not be be taken only as a preparatory means for a higher realization, as are, in the Hindu tradition, the equivalent practices which relate to Hatha-Yoga. We can also transfer this to the cosmic order, since everything that is in man has its correspondence in the world and vice versa;2 here again, and because of this very correspondence, it will properly be a question of "intermediate world", where forces are implemented whose dual nature is very clearly represented by the two serpents of the caduceus. We will also recall, in this regard, that Hermes is represented as the messenger of the Gods and as their interpreter (hermeneutès), a role which is indeed that of an intermediary between the celestial and terrestrial worlds, and that he also has the function of “psychopomp”, which, in a lower order, clearly also relates to the domain of subtle possibilities.3 1 See Man and his future according to Vêdânta, chap. XXI. 2 As it is said in the Rasâil Ikhwân es-Safâ, “the world is a big man, and man is a small world” (el-âlam insân kabir, wa el insân âlam çeghir). – It is moreover by virtue of this correspondence that a certain realization in the “microcosmic” order can lead, as an accidental consequence for the being who has reached it, to an external realization relating to the order "macrocosmic", without the latter having been sought specifically and for itself, as we have indicated in connection with of certain cases of metallic transmutations in our previous chapter on The Hermetic Tradition. 3 These two functions of messenger of the Gods and “psychopomp” could, astrologically, be related respectively to a diurnal aspect and a nocturnal aspect; we can also, on the other hand, find the correspondence of the two descending and ascending currents symbolized by the two serpents of the caduceus. One could perhaps object, when it comes to hermeticism, that Hermes here takes the place of the Egyptian Thoth with whom he was identified, and that Thoth properly represents Wisdom, related to the priesthood as preserver and transmitter of the tradition; this is true, but, as this assimilation could not be made without reason, it must be admitted that in this we must consider more specifically a certain aspect of Thoth, corresponding to a certain part of the tradition, that which includes knowledge relating to the “intermediate world”; and, in fact, everything that can be known about the ancient Egyptian civilization, from the vestiges it left, shows precisely that the knowledge of this order was much more developed there and had taken on a very important importance more considerable than anywhere else. Moreover, there is another connection, we could even say another equivalence, which clearly shows that this objection would have no real significance: in India, the planet Mercury (or Hermes) is called Budha, a name whose root properly means Wisdom; here again, it is enough to determine the order in which this Wisdom, which in its essence is indeed the inspiring principle of all knowledge, must find its more particular application when it is related to this specialized function.1 1 We must not confuse this name of Budha with that of Buddha, designation of Shakya-Muni, although both obviously have the same radical meaning, and moreover certain attributes of the planetary Budha were subsequently transferred to the historical Buddha, the one -it being represented as having been “illuminated” by the irradiation of this star, whose essence he would thus have in some way absorbed into himself. Let us note in this regard that the mother of Buddha is called Mâyâ-Dêvî and that, among the Greeks and Latins, Maïa was also the mother of Hermes or Mercury. Regarding this name of Buddha, there is an interesting fact to note: it is, in reality, identical to that of the Scandinavian Odin, Woden, or Wotan.1 Therefore, it's not arbitrary that the Romans assimilated the latter to their Mercury. Besides, in the Germanic languages, Wednesday, or the day of Mercury, is still currently designated as Odin's day. Perhaps even more remarkable is that this same name is exactly found in "Votan" from the ancient traditions of Central America, who also embodies the attributes of Hermes as Quetzalcohuatl, the "serpent-bird." The union of these two symbolic animals (corresponding respectively to the two elements air and fire) is also represented by the wings and serpents of the caduceus. Refer to our study on "The Language of Birds," Chapter VII of "Fundamental Symbols of Sacred Science," where we have pointed out that the serpent is opposed or associated with the bird depending on whether it is considered in its malefic or beneficial aspect. Additionally, we will add that a figure like that of an eagle holding a serpent in its talons (precisely found in Mexico) does not exclusively evoke the idea of the antagonism represented, in Hindu tradition, by the battle between Garuda and Nâga. In heraldic symbolism, it happens that the serpent is replaced here by the sword (a substitution particularly striking when it takes the form of the flaming sword, which is also related to the thunderbolts held by Jupiter's eagle). The sword, in its highest significance, represents Wisdom and the power of the Word (see, for example, Apocalypse, I, 16). It is worth noting that one of the main symbols of the Egyptian Thoth was the ibis, destroyer of reptiles, and consequently, became a symbol of Christ; yet, in Hermes' caduceus, we have the serpent in its two opposite aspects, as seen in the medieval figure of the "amphisbaena" (refer to "The King of the World," Chapter III, at the end, in the note)." "Another point that is no less interesting is this: in Islamic tradition, Seyidna Idris is identified both with Hermes and Enoch; this double assimilation seems to indicate a continuity of tradition that would go back beyond the Egyptian priesthood, which must have only inherited what Enoch represents, evidently relating to an earlier period. Shouldn’t one conclude from this same assimilation that the Book of Enoch, or at least what is known under this title, should be considered an integral part of the 'hermetic books'? Moreover, some also say that the prophet Idris is the same as Buddha; what has been indicated earlier sufficiently shows in what sense this assertion must be understood, which actually relates to Budha, the Hindu equivalent of Hermes. It cannot indeed concern the historical Buddha here, whose death is a known event, while Idris is explicitly said to have been taken up alive into heaven, which corresponds well to the biblical Enoch." "At the same time, the sciences attributed to Seyidna Idris and placed under his special influence are not purely spiritual sciences, which are related to Seyidna Aïssa, that is, to Christ; these are sciences that can be termed 'intermediate,' among which alchemy and astrology take precedence. Indeed, these are the sciences that can properly be called 'hermetic.' However, another consideration arises which might, at first glance, be seen as a rather strange inversion concerning the usual correspondences: among the main prophets, there is one, as we will see in a forthcoming study, who presides over each of the seven planetary heavens, of which he is the 'Pole' (El-Qutb). It is not Seyidna Idris who presides over the Mercury sky in this manner, but Seyidna Aïssa; Seyidna Idris presides over the sky of the Sun. Naturally, this leads to a similar transposition in the astrological correspondences of the sciences respectively attributed to them. This raises a very complex question, which we cannot claim to address entirely here; we may have the opportunity to revisit it, but for now, we will limit ourselves to a few remarks that may perhaps provide an insight into the solution, and which, in any case, will show that there is much more than a simple confusion. What might appear as such to a superficial or 'external' observer is, on the contrary, based on very profound reasons. Firstly, this is not an isolated case in the entirety of traditional doctrines because something quite similar can be found in Hebrew angelology: generally, Michael is the angel of the Sun and Raphael the angel of Mercury, but sometimes these roles are reversed. On the other hand, if Michael, as he represents the solar Metatron, is esoterically assimilated to Christ, Raphael, according to the meaning of his name, is the 'divine healer,' and Christ also appears as a 'spiritual healer' and as a 'restorer.' Moreover, one could find other connections between Christ and the principle represented by Mercury among the planetary spheres. It is true that among the Greeks, medicine was attributed to Apollo, that is, to the solar principle, and to his son Asclepius (whom the Latins made into Aesculapius); however, in the 'hermetic books,' Asclepius becomes the son of Hermes, and it is also noteworthy that the staff, his attribute, has close symbolic connections with the caduceus." "This example from medicine allows us to understand how the same science can have aspects that relate to different orders, hence different correspondences, even if the external effects obtained from them are seemingly similar. There is purely spiritual medicine or 'theurgical' medicine, and there is also hermetic or 'spagyric' medicine. This is directly related to the question we are currently considering, and perhaps one day we will explain why medicine, from a traditional point of view, was essentially considered a priestly science. On the other hand, there is almost always a close connection established between Enoch (Seyidna Idris) and Elijah (Seyidna Dhûl-Kifl), both taken to heaven without undergoing bodily death, and Islamic tradition places both of them in the solar sphere. 1 It is said that they are to manifest themselves again on earth at the end of the cycle: these are the two 'witnesses' mentioned in chapter XI of the Apocalypse. Traditional forms and cosmic cycles. Likewise, according to Rosicrucian tradition, Elias Artista, who presides over the hermetic 'Great Work,'1 resides in the 'Solar Citadel,' which is indeed properly the abode of the 'Immortals' (in the sense of the Chirajîvîs of Hindu tradition, that is, beings 'endowed with longevity,' or whose life perpetuates throughout the entire duration of the cycle),2 and which represents one of the aspects of the 'Center of the World.' All of this is certainly very worthy of reflection, and when one adds the traditions that symbolically assimilate the Sun itself to the fruit of the 'Tree of Life' in various places, one might understand the special connection that solar influence has with hermeticism. This is because, like the 'lesser mysteries' of antiquity, hermeticism has as its essential goal the restoration of the human 'primordial state': isn't it the 'Solar Citadel' of the Rosicrucians that must 'descend from heaven to earth,' at the end of the cycle, in the form of the 'Celestial Jerusalem,' realizing the 'squaring of the circle' according to the perfect measure of the 'golden reed'? 1 He embodies in a way the nature of the 'philosophical fire,' and it is known that, according to the biblical account, the prophet Elijah was taken to heaven on a 'chariot of fire.' This relates to the fiery vehicle (taijasa in Hindu doctrine) which, in the human being, corresponds to the subtle state (see Man and his Becoming according to Vedanta, chap. XIV). 2 See Man and his Becoming according to Vedanta, chap. I. - Also, recall, from an alchemical point of view, the correspondence of the Sun with gold, designated by Hindu tradition as 'mineral light'; the 'drinkable gold' of the hermeticists is indeed the same as the 'drink of immortality,' also called 'liquid gold' in Taoism." — ["Traditional forms and cosmic cycles" by René Guénon]
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