 Jung was always fascinated by the idea that in the psyche the archetypal self was a crystalline structure. He had a sense and an intuition that within the psyche there is a diamond. What you may have heard talked about is the diamond body. If you look at his collected works, volume 9-2, you will see Jung's reflections about some ancient images of what he believed contained some suggestions, intimations, insights into the structure of the self. The title of this essay in volume 9 is The Structure and Dynamics of the Self. Now the reason I'm sharing this with you tonight is because Jung was very fascinated with the, especially earlier in his work, with the idea that you can study the collective unconscious. This is another thing that differentiates Jung from most contemporary psychologist and psychological theories. The idea that there is a collective unconscious in the codes of the psyche. In any case, Carl Jung was fascinated. He realized from his comparative studies of world mythology, and I recommend that you look at the index to volume 20 of the collected works to see the enormity of the studies that he did. If you look at this, if you look at this, this quadration here, there is a square at the center here. There's a four-sidedness. There's four sides to this image. This is an octahedron. What we need to remember that Jung was convinced that in psychic geography, there was a four-square aspect of psychic geography. He began his studies being fascinated by what he called the quaternion and the double quaternion, which is the eight-fold image, the four-fold and the eight-fold. I'm sure that what fascinated him so much about this is that this image contains both a geometrical representation of the four-foldness. There are four sides to an octahedron if you just turn it in your hand. You've got a calcium fluoride crystal. Hold it, turn it in your hands. It's like a two-pyramid space-to-base. But there are only four faces on an octahedron, four faces that extend from top to bottom. There is an eight-fold, the double quaternion. There's the four-foldness of the four sides, the four faces of an octahedron. In that image, that single image, Jung was intuiting something about this archetypal code of the structure and dynamics of the self. Now, if you look at this section in volume 9, you and read this, Jung was trying to assign terms for the facets. He was interested in, okay, if this is an image of the structure of the self, what are the facets? What are the sides? What do they represent? What he was trying to do was to look in, as Jung taught us to do, to look into mythic traditions to see what they might have to tell us about the deep structures of the self. This was from a particular tradition, some of the Gnostic traditions. He was trying to associate, he would take these terms, Moses's carnal man, the lower Jethro, the negative Miriam, and so forth. He was trying to assign the sort of mythic images of different personalities and different qualities to the octahedron to try to get a sense of what they might mean by looking at the mythic context. Now, after a while, Jung lost interest in this. He never gave up the idea that there was a kind of a crystalline code within the self, that there's a certain structure in the collective unconscious. As you know, when he tired of this, he began to get more and more interested in the fourfoldness of the psyche and began to focus on the psychological typology, intuition, thinking, sensation, and feeling. He began to work a great deal with psychological typology as the fourfoldness of the psyche, trying to look at the fourfoldness and typology that he came up with as a way of thinking about what is the quadration of the psyche about. Now, his protege and lover, Tony Wolf, had another idea about what the fourfold quadration of the psyche is. She published this article in the Student's Association publication of the Jung Institute called The Structural Forms of the Feminine Psyche. She began to say, and this anticipated some of my later work, I realized that Tony Wolf is one of my forerunners in Jungian psychology, and I traced my heritage back to her in a sense, in that she began to look at there being structural forms other than typology, other than psychological typology, and she was focusing on the female psyche, saying that there is an underlying structure in the female psyche. Now, what we'll see in this article is that