The Seba library treats Homo Maximus in 8 passages, across 4 authors (including Jung, Carl Gustav, Edinger, Edward F., von Franz, Marie-Louise).
the little, single individual becomes the 'great man,' the homo maximus or Anthropos, i. e., the self. The moral equivalent of the physical transmutation into gold is self-knowledge
Jung explicitly equates Homo Maximus with the Anthropos and the Self, grounding the alchemical idea of cosmic wholeness in depth-psychological individuation.
, Alchemical Studies, 1967thesis
In the idea of the homo maximus the Above and Below of creation are reunited.
Jung identifies Homo Maximus as the symbolic resolution of the cosmic split between celestial and terrestrial orders, which is the central soteriological claim of alchemy.
, Mysterium Coniunctionis: An Inquiry into the Separation and Synthesis of Psychic Opposites in Alchemy, 1955thesis
In the idea of the homo maximus the Above and Below of creation are reunited. That's what generally occurs in the course of a depth analysis.
Edinger transposes Jung's alchemical formula directly into clinical practice, presenting the analytical encounter as a ritual re-enactment of the Homo Maximus archetype.
, The Mysterium Lectures: A Journey Through C.G. Jung's Mysterium Coniunctionis, 1995thesis
homo altus, Mercurius as, 209 homo maximus, 258
Von Franz catalogues Homo Maximus alongside Mercurius-as-homo-altus, positioning it within the constellation of transformed-human symbols that define the alchemical Self.
, C.G. Jung: His Myth in Our Time, 1975supporting
inner: experience, 16 homo maximus, 165 light, 106 man, 87n, 89f, 106, 157, 179, 249n — , or astral, 131, 165, 168n
The index entry locates Homo Maximus within a conceptual cluster of 'inner man,' 'astral body,' and interior light, confirming its systematic role in Jung's alchemical anthropology.
, Alchemical Studies, 1967supporting
The heart is also the seat of the imagination, and is the 'sun in the Microcosm.' Hence the anima iliastri can burst forth from the heart when it lacks 'air'
Paracelsus's doctrine of the microcosmic sun in the heart provides the cosmological substrate from which the Homo Maximus concept derives its macrocosm-microcosm logic.
, Alchemical Studies, 1967supporting
heaven is man and man is heaven, and all men are one heaven, and heaven is only one man.
Paracelsus's axiom of human-cosmic identity, as recorded by Jung, supplies the cosmological axiom underlying the Homo Maximus concept.
, The Spirit in Man, Art, and Literature, 1966supporting
This is the great and divine mystery which is sought, for it is the whole [roiro yap éore 76 wav]. And from it is the whole and through the same is the whole.
Zosimos's meditation on the aqua permanens as cosmic totality provides an early Hellenistic parallel to the Homo Maximus concept's insistence on an all-encompassing wholeness.
, Collected Works Volume 3: The Psychogenesis of Mental Disease, 1907aside