Alchemy and Individuation

Alchemy was an ancient practice that sought to transform non-precious materials into gold and healing elixirs. It was practiced throughout the world for hundreds of years and served as the foundation for modern day inorganic chemistry. During the middle ages, alchemy also became a spiritual discipline as alchemists realized that the transformation of non-precious materials into precious ones could serve as a metaphor for the transformation of the personality and the individuation process.

Carl Jung took a great interest in alchemy during the second half of his career. Jung conjectured that alchemists were actually projecting unconscious material onto the substances in their laboratories. Jung believed that the alchemical symbolism depicted in manuscripts and drawings was especially close to the language of the unconscious and if studied appropriately, could offer information concerning the universal task of transforming sickness and suffering into health and well-being.

The alchemical process traditionally contained 4 stages. Within each of these stages, a psychological parallel is understood to be present. In other words, each alchemical stage is symbolic of a particular psychic process related to the experience of individuation. The four stages of the alchemical/ individuation process include:

1) Nigredo- literally “blackness.” Nigredo is described alchemically as the putrification, dissolution, and/or decomposition of the “prima materia” or base material (usually a form of lead). Traditionally, this base material was placed in a vessel and cooked over a fire, producing a black substance. Psychologically, this alchemical state is representative of the initial stage of chaos in which one is thrust into when their sense of psychic equilibrium is disrupted by an event or realization. The nigredo state is often associated with depression but can actually be the manifestation of any cluster of symptoms that causes despair. The alchemical vessel is representative of the therapeutic space and the therapeutic attitude of introversion. Marie-Louise Von Franz describes this stage by writing, “The illusion that the whole trouble lies outside oneself has to come to an end and things have to be looked at from within….it is also the torture of fire because…one is roasted, roasted in what one is.”

2) Albido- literally “whiteness.” Albido is described alchemically as the purification or cleansing of the base material with “aqua vitae,” a concentrated solution of ethanol that was thought to transmute the blackened substance into silver. Psychologically, this alchemical stage is representative of the period in which one develops a relationship to their suffering, claiming it as a legitimate part of themselves and attempting to integrate it into the whole of their being. Because this state is dependent on relatedness or “eros,” a trait attributed to the feminine component of the psyche, it is often depicted by the light of the moon. During this time, one’s depression (or other symptoms) may begin to subside or become increasingly manageable.

3) Citrinitas- literally “yellowing.” Citrinitas is the third stage of the alchemical process that was curiously abandoned after the 15^th century. It is described alchemically as the transmuting of silver into gold or the yellowing of lunar consciousness. Psychologically, this is the stage in which one develops wisdom as a result of reflection in the albido stage. Because this stage is dependent on insight, a trait attributed to the masculine component of the psyche, it is often depicted by the sun.

4) Rubedo- literally “reddening.” Rubedo is described alchemically as the realization of the alchemical opus in which gold, another precious metal, or the elixir of life is produced. Psychologically, this alchemical stage represents the self archetype and the realization of one’s true nature. Rubedo is addressed by philosophers as enlightenment and by theologians as a unification with god.

The metaphor of the alchemical process is helpful in illuminating the nature of suffering and healing when one can go no further with intellectual observation and structure. Moreover, its symbolism can represent either the whole of an individuation process during a single lifetime or any acute period of suffering in which one is called to confront a psychic truth that has previously been overlooked or denied. The analysis of alchemy, like so much of Jung’s work, was yet another attempt at understanding the complex workings of the human psyche. While it is often dismissed by critics, it is in fact, one of Jung’s most significant contributions to the study of psychology.

Complexes

Jungian psychology has had a significant impact on the way that people think about themselves and others. Whether it is Jung’s classification of extraverts and introverts or his study of the collective unconscious, core elements of his thinking have found their way into the popular culture. Of Jung’s vast body of work, his use of the word “complex” is best known by the general public. After all, many people at one time or another have spoken about or heard of someone refer to an “inferiority complex” or an “authority complex.” Others may have a vague idea that there are certain subjects which, when confronted with, drive them into a frenzied state. As Jung notes, in actuality, we don’t have complexes; they have us.

A complex is a powerful unconscious emotional preoccupation. It is a painful subject area in the psyche which, when activated, acts autonomously, arbitrarily, and usually, contrary to the wishes of our conscious selves. When a complex erupts, the unity of consciousness is disrupted. That is, we are often surprised at who we become and what we do when we are in the midst of a complex. It is like being possessed by an alien form. In extreme cases, reality is distorted, bodies exhibit signs of stress and agitation, and it is difficult or impossible to achieve our goals in the moment. In less severe cases, we casually misspeak and disclose inappropriate thoughts, lose our physical coordination, or forget basic pieces of information about ourselves and others. As Jung notes, the complex pierces through one’s persona and lodges itself into the dark layer of the unconscious. It is like a split off personality that emerges rather suddenly from the depths and acts as “an animated foreign body.”

The term “complex” was actually first coined by German psychiatrist Theodor Ziehen in 1898. Jung expanded the idea of complexes (or what he originally referred to as “feeling toned complex of ideas”) in the early 20^th century while working at the Burgholzli mental hospital in Zurich, Switzerland. In his attempt to understand mental associations, he utilized word-association tests in which individuals were given a word and then asked to respond as quickly as possible with the first idea that came into their mind. Individuals who participated in the experiment were timed and Jung discovered that certain words produced longer reaction times than others. In other cases, individuals laughed, coughed, or fidgeted in response to the stimulus word. Some could not even respond at all or remember their previously given answers.

Jung postulated that interference in responding was beyond the control of the will. It was, in fact, an unconscious emotional experience erupting, usually the result of trauma and/or emotional shock. As Jolan Jacobi notes, complexes do not necessarily imply inferiority of the individual who has them; they merely indicate that “something ununited, unassimilable, conflicting exists…a hindrance…to fresh successes.”

Complexes are essentially unfinished business; business that can be worked through thoughtfully or acted out in the world. But how? As with any part of the psyche which is unknown, we must begin to develop a relationship to it. This entails becoming increasingly mindful of situations and subjects which cause us to emotionally unravel and lose our conscious minds. During these moments, we must carefully examine our thoughts and feelings and investigate the origins of them. We must also explore the conscious and unconscious ways in which we continue to perpetrate our complexes against ourselves. It is not uncommon for individuals to repeatedly end up in relationships and situations which resemble their early traumas and subsequently, elicit their complexes. Take note of who you choose to associate with and the situations which often cause you pain and regret.

If you feel stuck, look to your dreams. Complexes usually appear quite vividly in dreams. Examine the characteristics of the figures who appear and the specific relational dynamics between them. You will likely notice a pattern.

Jung once likened complexes to psychic hobgoblins that delighted in crashing through houses in the darkest hours of the night. Indeed, complexes can be monstrous and when one surfaces, our reality can be turned on its head. In the end, taming these impish parts of ourselves requires significant training and is only possible when we become increasingly mindful of the present and curious about our past.

The Shadow

Confronting the shadow in one’s personal unconscious is usually the first major endeavor in the course of depth psychotherapy. Jung defined the shadow as:

…the “negative” side of the personality, the sum of all those unpleasant qualities we like to hide, together with the insufficiently developed functions and the contents of the personal unconscious.

Jung’s definition is an important one because it reminds us that the shadow is not altogether bad. It can contain parts of ourselves that are childish, undeveloped, rudimentary, and in some cases, genuinely positive. Jung also believed that the shadow could be the seat of creativity.

Parts of ourselves end up as shadow material because they are deemed inappropriate by those around us or stand in contradiction to who we believe ourselves to be. As Anthony Storr notes, the shadow contains feelings and motives which the conscious self disowns. Shadow material is therefore repressed and exists as an unconscious personality. As a result, it has an autonomous, emotional and possessive nature. Storr says that it is the shadow that accounts for embarrassing slips of the tongue (commonly referred to as “Freudian slips”) that Freud noted in The Psychopathology of Everyday Life.

If understanding the shadow proves to be difficult, consider this: the shadow is an archetypal figure that is depicted in art and popular culture. Shelley’s Frankenstein, Shakespeare’s Caliban, and the most recent vampire craze are all representations of the personal and collective shadow. Artists, songwriters, authors, playwrights, and even screenwriters are, knowingly or not, inspired by the depths of the unconscious. If their characters and themes resonate with the public, it is usually because their creations resonate with the unconscious of the public.

Recognizing our shadow material is part of the journey to embracing the totality of ourselves. However, this can prove to be a difficult task. As Jung notes, it takes considerable moral effort, insight, and good will to embrace the dark aspects of our personality. Some parts of the shadow can be recognized more easily than others but because the shadow is “a moral problem,” there is usually some resistance to confronting it.

Resistance to confronting the shadow often takes the form of projections, the unconscious process by which we see undesirable parts of ourselves in others. When we project, “the other is always guilty” because we can’t recognize that the darkness is in ourselves. Projections essentially isolate a person from their environment; instead of having a real, truthful relationship with the people and things around them, they have an illusory one. Jung likened the shadow to a cocoon that, if unregulated, can gradually encapsulate the ego or conscious self.

Some readers may be familiar with one of Jung’s more notable quotes, “what you resist, persists.” In other words, the less embodied the shadow is (or for that matter any part of the unconscious), the darker and denser it gets. Embracing the shadow does not involve the suspension of one’s morality; rather it is the process of reconciling opposite forces within oneself. This requires thought, questioning, periods of uncertainty, and as Jolan Jacobi notes “becoming unsparingly critically conscious of one’s own nature.” Some readers may be disappointed to find out that embracing the shadow does not rid oneself of undesirable traits. Actually, it begins the process of integration whereby conscious and mindful relationships are created between parts of oneself.

The shadow stands at the threshold of the unconscious. In order to fully understand oneself, it is imperative to confront it. Developing a relationship with the shadow may not be easy but doing so allows a person to move further into the depths of their unconscious life.

Jungian Psychotherapy

Carl Jung once remarked, “I’m glad to be Jung and not a Jungian.” While many might find Jung’s remark curious, upon closer inspection, it’s understandable why he would have made such a comment about his followers and the school of psychology named after him. Defining the practice of Jungian psychotherapy can be as complex as Jung himself. Jung was not concerned about teaching a particular technique; rather, he emphasized the role of the therapist’s person and her relationship with the patient in the therapeutic process. As a result, many would argue that there isn’t a single Jungian way because each practice is largely informed by the therapist themselves and the unique couple they create with each patient.

Jungian institutes are also a testament to the diversity of the Jungian way. Jungian institutes exist throughout the world and each possesses a unique history, character, and training model. There are some schools that emphasize Jung’s classical theories pertaining to the archetypes and some schools that seek to integrate Jung’s teachings with Freud’s psychoanalytic model. Despite these differences, many Jungians typically share certain beliefs in common. Here are a few of them:

1) The symptom points the way forward. Jungian psychotherapy tends to be non-pathologizing in its approach to mental illness. Unlike other theorists of his day, Jung did not believe that a person’s symptoms could be reduced to unconscious conflicts rooted in childhood. Jung believed that symptoms were self-regulating and produced in an attempt to restore wholeness and balance to the psyche. They were a communication from the unconscious that the ego (that is, who a person thinks she is) was out of alignment with the Self (that is, who a person really is). If followed methodically, the symptom had the potential to transform an individual into a more authentic being by creating a dialogue between their ego and Self. This is referred to as the process of “individuation.”

2) The therapeutic relationship is healing. Some people believe that Jung was the first relational therapist. He once reminding his followers, “never forget that the analysis of a patient analyses yourself, as you are just as much in it as he is.” Many Jungians believe that in order to help a patient access their unconscious and thus further the individuation process, they themselves must access their own depths when sitting with a patient. This entails being mindful of emotions, memories, symbols, and dreams that emerge when sitting with or thinking about a patient. This material will often illuminate something of the patient’s experience and the unique relationship created between therapist and patient. If formulated and spoken to in an appropriate way by the therapist, patients can benefit as they expand their understanding of themselves and their experience in relationship to another.

3) There is both a personal and collective unconscious. Many readers may be familiar with the idea of a personal unconscious. Loosely defined, the personal unconscious is a repository of thoughts and feelings acquired through personal experience that exists outside of our conscious awareness. Personal material is often unconscious because it is forgotten or repressed due to its difficult and/or unacceptable nature.

In addition to a personal unconscious, Jung also believed that each individual had access to the collective unconscious. The collective unconscious is made up of material that is impersonal and has never been conscious. This material is universal (existing in the psyches of all human beings) and consists of elementary “forms” or basic “motifs” which serve as the building blocks for all psychological experiences. These forms or motifs are referred to as “archetypes.” Throughout history, archetypes have consistently been observed in all cultures vis a vis the symbols and images found in art, myths, and fairy tales. Some common examples of archetypal images include the hero, the wise man, the trickster, and the mother.

While it may be difficult to grasp the theoretical nature of archetypes, one way to think about them in terms of human experiences is as a specific psychic impulse. As an archetype exerts its influence on an individual, a pattern of behavior or a set of thoughts and feelings may emerge. The exact nature of the individual’s response to the force of the archetype will largely depend on the personal experiences they have had in their life. If a therapist is skilled at identifying archetypal forces and the way that these forces interact with personal experiences, she can assist her client in better understanding the etiology of their desires, fears, and in some cases, relational style.

Jungian psychotherapy is a rich experience with many faces. However, the process of understanding Jung and his ideas can often times be a difficult one. In the monthly articles that follow, I will attempt to introduce some of the basic tenets of Jungian analysis and psychotherapy. Your comments, suggestions, and personal experiences are welcome.