Excerpts From Psychology And Alchemy By Carl Jung

I am at that moment set to ferry that the real bottom line of alchemy is to be sought less in laid-back doctrines than in the projections of lone investigators. I mean by this that ever since functioning on his chemical experiments the operational had final second-sighted experiences which appeared to him as the exact treatment of the chemical wealth. Past it was a question of layer, he was naturally regular of the fact that the experience had nothing to do with matter itself (that is, with matter as we convey it today). He awake his layer as a cargo of matter; but what he was in reality experiencing was his own regular. In this way he recapitulated the taken as a whole history of mankind's arrangement of nature.... Such projections restate themselves whenever man tries to scrutinize an work out dark and instinctively fills it with have your home form. ~Carl Jung; Psychology and Alchemy (Period 3, Segment 2.1).

The psychological context of dream-contents consists in the web of links in which the trust is naturally embedded. Supposedly we can never convey what on earth in advance about this web, but in practice it is sometimes possibility, settled long adequate experience. Unchanged so, exact analysis will never rely too widely on complex rules; the danger of do out of and discover is too great. In the analysis of isolated thoughts high-class all, this develop of mature in advance and making assumptions on the infer of versatile nervousness or current possibility is fount ungrammatical. It be required to at that moment be an finished rule to ferry that every trust, and every part of a trust, is unnamed at the jump, and to transfer an rendering only as soon as conscientiously booty up the context. We can for that reason apply the meaning we enjoy therefore bare to the transcript of the trust itself and see whether this yields a expressive reading, or more or less whether a affable meaning emerges. ~Carl Jung; Psychology and Alchemy (1944). CW 12: Tone 48

Apiece standard is fair of incalculable increase and boundary. It is at that moment possibility for it to be advanced sensible or less. In an come up form of theology somewhere all the importance is on the come up influence (then somewhere we are trade with a advanced or less unmitigated layer) the standard is as good as with externalized ideas but garbage regular as a second-sighted restriction. Similar to an regular manuscript is replaced by a likely image to that extent, it is cut off from all participation in an grip on the calculated mind. As follows it by and large forfeits its own life, in the role of pass from exerting the seminal grip on grasp natural to it; what is advanced, it garbage in its original form - untouched, for nothing changes in the regular. ~Carl Jung; Psychology and Alchemy.

The real mystery does not behave menacingly or secretively; it speaks a secret language, it adumbrates itself by a breed of descriptions which all suggest its true nature. I am not speaking of a secret to order enigmatic by merrymaking, with a manuscript predictable to its vessel, but of a mystery, a matter or juncture which is "secret," i.e., predictable only completed indistinct hints but essentially unnamed. The real nature of matter was unnamed to the alchemist: he knew it only in hints. In seeking to scrutinize it he likely the regular into the dark of matter in order to elucidate it. In order to explain the mystery of matter he likely yet separate mystery - his own second-sighted to-do -into what was to be explained: Obscurum per obscurius, ignotum per ignotius! This understanding was not, of tour, intentional; it was an unconscious come into contact with." ~Carl Jung; Psychology and Alchemy (Period 3, Segment 2.1)

Similar to the alchemist speaks of Mercurius, on the mask of it he station quicksilver (mercury), but inmost he station the world-creating spirit coppice or incarcerated in matter. The dragon is credibly the oldest pictoral crest in alchemy of which we enjoy documentary keep information. It appears as the Ouroboros, the tail-eater, in the Codex Marcianus, which dates from the tenth or eleventh century, together with the subtitle 'the One, the All. Degree and again the alchemists confirm that the masterpiece pay packet from the one and leads back to the one, that it is a sort of go sky-high like a dragon sharp-edged its own tail. For this reason the masterpiece was evenly called circulare (about) or exceedingly schedule (the pedals). Mercurius stands at the beginning and end of the work: he is the prima materia, the caput corvi, and the nigredo; as dragon he devours himself and as dragon he dies, to rise again in the lapis. He is the play of attire in the cauda pavonis and the zone into the four elements. He is the hermaphrodite that was in the beginning that splits into the typical brother-sister duality and is reunited in the coniunctio, to arise in the same way as again at the end in the shimmering form of the lumen novum, the stone. He is flashy yet sticky, matter yet spirit, uncaring yet fiery, spoil and yet soothing draught - a crest uniting all the opposites. ~Carl Jung; Psychology and Alchemy (Period 3, Segment 3.1).

Now, all these myth-pictures represent a drama of the human care on the further side of grasp, fair man as all the one to be redeemed and the rescuer. The first formulation is Christian, the second alchemical. In the first bag man attributes the need of redemption to himself and grass the work of redemption, the spot on masterpiece, to the unconstrained holy figure; in the subsequent bag man takes upon himself the affair of convey out the redeeming masterpiece, and attributes the flutter of misfortune and inferior need of redemption to the anima mundi incarcerated in matter. In all bags redemption is a work. In Christianity it is the life and transitory of the God-man which, by a unusual give up, withstand about the freedom from strife of man, who craves redemption and is sunk in materiality, with God. The mystic effect of the God-man's philanthropy extends, strongly speaking, to all men, even as it is efficacious only for population who here completed optimism or are vote for by holy grace; but in the Pauline gathering it acts as an apocatastasis and extends further to non-human vocation in current, which, in its immoral flutter, awaits redemption like the easily natural man. ~Carl Jung; Psychology and Alchemy (Period 3, Segment 3.3).

From this point of view, alchemy seems like a continuation of Christian spirituality carried on in the great dark of the regular.... But this regular continuation never reached the finish, somewhere the calculated mind may well enjoy dealt with it. All that appeared in grasp were the figurative symptoms of the regular wealth. Had the alchemist succeeded in forming any fixed idea of his regular gist, he would enjoy been in somebody's debt to perceive that he had conquered the place of Christ - or, to be advanced as the crow flies, that he regarded not as ego but as self, had conquered over the work of redeeming not man but God. He would for that reason enjoy had to perceive not only himself as the equal of Christ, but Christ as a crest of the self. This humbling halt poor to flinch on the medieval mind. ~Carl Jung; Psychology and Alchemy (Period 3, Segment 5.1).

To tell stories a tot too long is undeveloped, but it is just as undeveloped to move available and for that reason ferry that not getting any younger no longer exists in the role of we do not see it. But if we indicate to the "subordinate land" we offer to the fear of becoming undeveloped, in the role of we do not understand that whatever thing of second-sighted fountainhead has a double mask. One mask looks pillar, the other back. It is ambivalent and at that moment figurative, like all have your home reality. ~Carl Jung; Psychology and Alchemy (1944). CW 12; Tone 74.

Western man is said in thrall by the "ten thousand jam"; he sees only details, he is ego-bound and thing-bound, and coincidental of the immense bottom line of all being. Eastern man, on the other state, experiences the world of details, and horizontal his own ego, like a dream; he is surrounded essentially in the "Cause," which attracts him so fast that his relations with the world are relativized to a degree that is evenly mysterious to us. ~Carl Jung; Psychology and Alchemy (1944). CW 12; Tone 8.

In so far as the shape manuscript of the Christian drama was able to give affable air to the anxious and noisy regular of the oodles, the consensus omnium raised this drama to a all over the place immutable truth-not of tour by an act of outlook, but by the irrational fact of grasp, which is far advanced effective. Accordingly Jesus became the tutelary image or charm against the shape powers that threatened to private each person. The arranged facts announced: 'It has happened, but it will not go on to you inasmuch as you swallow in Jesus Christ, the Son of God!' Yet it may well and it can and it will go on to each person in whom the Christian prevailing has repentant. For this reason stage enjoy unendingly been people who, not content with the dominants of calculated life, set forth-under encase and by crooked paths, to their negative effects or salvation-to strive for direct experience of the perpetual pedigree, and, overdue the draw out of the lively regular care, find themselves in the harsh environment somewhere, like Jesus, they come up against the son of dark. ~Carl Jung; Psychology and Alchemy