It makes sense that the World Daimon is the god, Hermes. The World Daimon, as I proposed in my last article, is a god of many faces, ever changing, mercurial. Hermes has traditionally been called a god of many faces. He is guide of souls and messenger of the gods. Hermes is closely linked to the Anima Mundi, as we are closely linked to our daimones. The relationship between soul and daimon is really that of mirror image.
According to Henry Corbin, the human soul is individuated not through the union with a physical body (as in Aristotle) but by becoming a perfectly polished mirror of its angel in a strictly one-to-one relationship. We realize our virtual angelicity through a progressive illumination attained on earth; we are called, by right of our origin and if we consent, to an angelomorphosis (Robert Avens, The Subtle Realm: Corbin, Sufism, Swedenborg).
Now, think of this mirror relationship on a macrocosmic scale, the World Soul and Hermes are mirror images of one another. The World Soul is individuating Hermes in her role as mediator between spirit and matter. And in our case, on a microcosmic level, our exclusive umbilicus to Being, our daimon, who is guided by Hermes, is our true face. It is that which we are individuating in this animaterial world. I believe the Anima Mundi is Aphrodite. I say this because, from the union of Hermes and Aphrodite emerged Hermaphrodite, the mythical androgyne who holds such an important place in ancient mythology, religion, and alchemy. It symbolizes the culmination of the magnum opus in alchemy, the creation of the lapis philosophorum. Jung claimed the crowned hermaphrodite symbolized the Self that has transcended ego-consciousness. It is the perfect symbol for the relationship of the Anima Mundi and the Daemon Mundi.
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