The Psychology of the Transference 0744800064

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ARK PAPERBACKS

THE PSYCHOLOGY OF THE TRANSFERENCE The Psychology of the Transference is an authoritative account of that central issue in all analysis, the handling of the transference between analyst and patient. This is made doubly fascinating because lung does this by drawing on his conceptions of archetypes and man's inner life. The bond between analyst and patient is seen as being analogous to the kinship libido between the alchemist-adept and his 'mystic sister'. The book is one of the finest of lung's later writings. It contains practical applications to familiar psychological situations in both the clinical context and everyday life.

c. G. JUNG c. G. lung's collected works are published in full by Routledge & Kegan Paul.

ARK

C.G.lUNG THE PSYCHOLOGY OF THE TRANSFERENCE TRANSLATED BY R.F.C. HULL

ARK PAPERBACKS London, Melbourne and Henley

TO MY WIFE

First published in 1969 as The PsychOlogy of the Transference Extracted from Vol. 16 of the Collected Works of C. G. JII.1Ig (second edition 1966) ARK edition 1983 ARK PAPERBACKS is an imprint of Routledge a: Kegan Paul pic 39 Store Street, London WCIE 7DD, England 464 St Kilda Road, Melbourne Victoria 3004, Australia and Broadway House, Newtown Road, Henley~n-Thames, Oxon RGg lEN, England Copyright 1954 by Bollingen Foundation Inc., New York, N.Y. New material copyright © 1966 by Bollingen Foundation Printed and bound in Great Britain by Cox a: Wyman Ltd, Reading No part of this book may be reproduced in any form without permiSiion from the publisher, except for the quotation of brief passages in criticism. ISBN 0-7448-0006-4

EDITORl:\L NOTE C. G . .J ung first published this work in book fonn as Die P;))clzologie de1- Uel}t:I'lmgzmg tZurkh: Ra~('her. I~Hf}). and the present U1mslatioll finl appeared in Volume 10 of the Collected Works in 195,1, together with eleven shorter papers on general and specific problems of ~ychotherap)'. ¥or the second edition, in 1906, the namJalioll was extensh'ely reworked and ~he footnotes. and bibliography were (orrened and brought up to date. t.aking into a('count the subsequent publication of nearly' aU of jung's writings in the English editioll, In 1958 Volumc 16, with the title Pra:"is der PsychotherapieJ was the first volume to appe:lf in the Swiss co)Jected edition. In a foreword that J llUg spedally '''TOle for that \'o'mne he de, sc:ribcd The Ps'ycTtology of the TrfH'lsference as "an historical stud-y of a phenomenon that may be regarded ;tantl,· (:omillg upon phenomena that re\'eaJ their hi!\torical ('hancter as soon a~ their GUI~alit~' is (!x:tmined a little morc dosel)'. Ps)'(;hic. modes of behadour are, ind(·cd. of an emitlentJ}' hisrori('alllature, The psydlotht'rapisl Im~ ro a(:(iuahu himself not only with the per-.onal bioo;raphy of his patient. hut ahe) with the ment,~1 anti ~JlirilUal assumptions pre\alent in his mili,au, hoth prl"ioCtl£ ;md pa'it, ,\'here traditional ancl (ulmral iulllLcnc:l'S pbY:I pan and often a ded5in~ oue, ~ii

EDITORIAL l\:OTE

"For example, no psychotherapist who seriously endeavours to undeTStand the whole man is spared the task of learning the language of dreams and their symbolism. As with every language, historical knowledge is needed in order to understand it prop· erly. This is particularly SO since it is not an everyday language. but a sym boHc Janguage that makes frequent use of age.old forms of expression. A kn01\'ledge of these enables the anaJyst to e.'(. tricate his patient from the oppressive constriction of a purc1y personalistic understanding of himself, and to release him from the egocentric prison that cuts him off from the wide horizon of his further social, moral, and spiritual development."

•

The paragraph numbers of the col1ected edition have been retained to facilitate reference, and some essential corrections have been made. The bibliography of Volume 16 is reproduced in full. inasmuch as only a few of its entries do not apply to The Psycholo1:J of the Tran.sf~TenceJ and a new index has been prepared.

viii

TABLE OF CONTENTS "ii

F..DITORIAL Non: UST OF ILLUSTR.:\TJONS

X

xi

FOREWORD

Introduction

3

An Account of the Ttansference Phenomena Based on the Illustrations to the "Rosarium philosophorum"

The Mercurial Fountain King and Queen .;. The Naked Truth 4. Immersion in the Bath 5. The Conjunction 6. Death 7. Tht'! Ascent of the Soul I.

41

2.

49

8.

9. IO.

Puri/ico.tion The Return of the Soul The New Birth

74 79 85

95 105

II1

121

144

Epilogue

159

BIBJ.IOGR.APHY

16S

I~DEX

181

CONTENTS OF THE COLLECTED WORKS

199

ix

LIST OF ILLUSTRATIONS Fi£;ures

1-10

are full pages, "'jth 'woodrl1ts. rc.-produred from th
ay from the world of the spirit to the realm of matter. But the descent of the projection into matter had led some of the old alchemists, for example Morienus Romanus, to the clear Tealization that this matter was not just the human body (or something in it) but the human personality itself. These prescient masters had already got beyond the inevitable stage oC obtuse materialism that had yet to be born from the womb of time. But it was not until the discoveries of modern psychology that this human "matter" of the alchemists could be recognized as the psyche. 441 On the psychological level, the tangle of relationships in the cross-cousin marriage reappears in the transference problem. The dilemma here consists in the fact that anima and animus are projected upon their human counterparts and thus create by suggestion a primitive relationship which evidently goes back to the time of gToup marriages. But in so far as anima and animus undoubtedly represent the contTasexuaI components of the personality, their kinship character does not point backwards to the group marriage but "forwards" to the integration of personality, i.e., to individuation. 44% Our pTesent-day civilization with its cult of consciousnessif this can be called civilization-has a Christian stamp, which means that neither anima nor animus is integrated but is still 68

THE PS\·CIiC.lLOGY OF THE

.,43

TRAXSFERE..~CE

in the state of projection, i.e., expressed by dogma. On this level both these figures are unconscious as components of per· sonality, tbough their effectiveness is still apparent jn the numi· nous aura surrounding the dogmatic ideas of bridegroom and bride. Our "chilization," however, has turned out to be a very doubtful proposition, a distinct falling away from the lofty ideal of Christianity; and, in consequence, the projections have largely fal1en away from the divine fig UTes and have necessarily settled in the human sphere. This is understandable enough. since the "enlightened·' intel1ect cannot imagine anything greater than man e~cept those tin gods with totalitarian pre· tensions who ca1I themselves State or Fuehrer. This regression has made itself as plain 3S could be wisbed in Germany and other countries. And even where it is not so apparent, the lapsed projections have a disturbing effect on human relationships and wreck at least a quarter of the marriages. If we decline to measure the vicissitudes of the world's history by the standards of right and \\Tong, true and false, good and evil, but prefer to see the retrograde step in every advance. the evil in e\'ery good. the error ill every trurh, 'we might compare the present rcgres· sion with the apparent retreat which led from scholasticism to the mystical trend of nalural philosophy and thence to material· i3m. Just as materialism led to empirical science and thus to a new understanding of the psyche, so the totalitarian psychosis with its frightful consequences and the intolerable disturbanre of human relationships are forcing us to pay attention to the psyche and our abysmal unconsciousness of it. Never before has manlind as a whole experienced the numen of the psychOlogical factor on so \'3st a scale. In one sense this is a catastrophe and a TetTogression without parallel, but it is not beyond the bounds of possibilhy that such an experience aho has its posith'e aspects and might become the seed of a nobler culture in a regenerated age. It is possible that the elldog"dlnOUS urge is not ultimately lending to'wards projoctjon at all; it may be trying to unite the different components of the personal il}" on the pattd into four, and it seems to represcnt the gO"oll of the individuation process, i.e., the self. :Following the growth of popUlation and the increasing 69

THE P:;YCHOI.OC'· OF TilE TR.':-';SFf.:RT.:-';CE

dichotomy of the maniage dasloes, which led to a further extension of the exogamous order, all barriers gradually broke dowil and nothing remained but the incest-taboo. The original social order made way for other organizing factors cruminating in the modem idea of the State. Now, everylhing that is past sinks in time into the unconscious, and this is true also of the original social order. It represented an archetype that combined exogamy and endogamy in the most fortunate way, for while it prevented marriage between brother and sister it provided a substitute in the cross-cousin marriage. This relationship is still close enough to satisfy the endogamous tendency more or less. but distant enough to include other groups and to extend the orderly cohesion of the tribe. But with the gradual aboUtion of exogamous barriers through increasing dichotomy, the en· dogamous tendency was bound to gain strength in order to give due weight to consanguineous relationships and so hold them together. This reaction was chiefly felt in the religious and then in lhe political field, with the growth on the one hand of religious societies and sects-we have only to think. of the brotherhoods and the Christian ideal of "brotherly love"-and of nations on the other. Increasing internationalism and the weakening of religion have largely abolished or bridged over these last remaining barriers and will do so still more in the future, only to create an amorphous maSS whose preliminary symptoms can a1ready be ~een in the modern phenomenon of the mass psydle. Consequently the original exogamous order is rapidly approaching a condition of chaos painfully he1d in check. For this there is but one remedy: the inner consolidation of the individual, ,\,ho is otherwise threatened with inevitable stultification and dissolution in dle mass psyd. The ultimate qlle5tiuns of psychotherapy are not a private matter-they represent a supreme responsibility.

3 THE NAKED TRUTH 45 0

45 1

The text to this picture (Fig. 3) is. wilh a few alterations, a quotation from the "Tractatus aurens." 1 It tuns: "He who 'Would be initiated into this art and secret wisdom must put away the ,-ice of arrog-ance, mllst be devout, righteom. deep· witted, humane towards his (ellows, of a cheerful countenance and a happy disposition. and respectful with'II. Likewise he must be an observt:r of the eternal secrets that are revealed to him. My son. above all I admonish thee to fear God who seeth what manner of man thou arl l iTl quo dispo.sitionis truu: vis us est] and in whom is help for the solitary, lvhosoever he may be [adiuvalio cuiuslibet .sequestrah).":1 And the Rosarium adds from Pseudo-Aristotle: "Could God but find a man of faithful understanding, he would open his secret to him." 3 This appeal to obviously moral qualities makes one thing quite clear: the opus demando; not only intellectual and technical ability as in the study and practice of modern chemistry; it is a moral as well as a psychological undertaking. The texts are full of such admoniriol)s, and they indicate the kind of attitude that is required in the execution of a religious work._ The akhemists undoubtedly understood the opus in this sense, though it is difficult to square our picture with such an exordium. The chaste disgilises have fallen away.. Man and woman confront one another in unabashed naturalness_ Sol says, "0 I.una, let 1\ me he thy husband," and Luna, "0 Sol, 1 must submit to thee." The dove bears the insniption: "Spir1

An Arabic treatise whOle origin is sd1I obscwe. It is primed in .frs

ch~",iCd,

and (with scholia) in Bibl. chorn. curiom, I, pp. 40011. !! Tbis paasage is tatbf'T dille-rent in tbe original I ...XI (.4'$ ch~mica. p. 14): "in quo esr nislIs tUlle dispoAlionis. et adullatio cuiuslibet sequestrati:' Psychol.

ogy and Alch~my, par. s8::; and n. 311Tt. mrrif., II. pp. 22';-28.

, cr.

IS

Cant. 5 :g: ··1 ha\o"e put at!" Original is dJl"gible: ivgan_

my

8,.

gaTQ~c. B

cr.

PHILOSOPHORVM. fripfisl«undum ~qualitati infpi{fcntur.

~ ~~ortCpm!!!s.~fih'!.m~ditarisjn(pifTaa'ul1S

ct mixliorus perfc'ltiuus, n 11011Iupc:r(Xccdcns:N agenttatiStset procreationcs rcrunawralrii halKnt LOlu fieri per tipcratiGimii caloJ"cer f'1~

Ii.v,icfi t01us&l1USequinus humiduset calidur.

Figures

THE P.c,;YCIlOLOGY OF .... IlE "TRANSFERENCE

itus est qui unificat." e This remark hardly fits the unvarnished eroticism of the picture, for if what Sol and Luna say-who, be it noted, are brother and sister-means anything at all. it must surely mean earthly love. But since the spirit descending from above is stated to be the mediator,or the situation acquires another aspect: it is supposed [0 be a union in the spirit. This is borne out admirably by one important detail in the picture: the contact of left hands has ceased. Instead, Luna's left hand and Sol's right hand now hold the branches (from which spring the flores J-lercuriil corresponding to the three pipes of the fountain). while Luna~s right and Sol's left hand are touching the flowers. The left-handed relationship is no more: the two hands of both are now connected with the "uniting symbol." This too has been changed: there are only three flowers instead of fh'e, it is no longer an ogdoad but a hexad,S a sixrayed figure. The double quaternity has thus been replaced by a double triad. This simplification is e"idently tile result of the fact that two elements have each paired off, presumably with their opposites, for according to alchemical theory each element contains its opposite "within" it. Affinity, in the form of a "10\'6 Thill is the reading of the J59!1 cditioa. The first edition of 1550 has "vivi6cat." :Thc do"e is also the attribute of tlte- goddess 01 ]ove and was a symbol of 011101' coniugalis in ancient times. S (.'t. JOIlllnes Lydus. De Plf."nsibw, n, II: "The sixrh day they ascribe to !>hospharo$ [morning slar]. \tho js the b fedcorrumpitur. Sedimpufedum bene aJeeracur a ergoco~ tio vnius dl gcneratio alterius. .

Sp((wum Figure 4

THE PS'r'GIIOl.OGY OF THF. TRA:SSFERE:"1CE

medieval trichotomous terms: 8 anything alive-and his lapis is undoubtedly alive-consists of corpus, anima, and spiritus. The Rosarium remarks (p. 239) that "the body is Venus and femiuine, the spirit is Mercurius and masculine"; hence the anima, as the "vinculum/' the link between bod)' and spirit, would be hermaphroditic,9 i.e, a coniunclio Solis et Lunae. l\fercurius is the hermaphrodite par e:x.cellence. From all this it may be gathered that the queen stands for the body 10 and the king for the spirit,J1 but that both are unrelated without the soul, since this is the vinculum which holds them together. I:! If no bond oC love exists, they have no soul. In our pictures the bond is effected by the dove from above and by the water from below. These constitute the link-in other words, they are the soul. Thus the underlying idea oE the psyche proves it to be a hal( bodily, half spiritual substance, an anima media nalurap as the alchemists call it,'" an hermaphroditic being 15 capable of uniting the opposites: but who is never complete ill the individual unless related to another individual. The unrelated human being Jacks wholeness, for he can achieve wholeness only through the soul. and the soul cannot exist without its other side, which is always found in a "You." Wholeness is a combiSAr,.,.ouJ ctmmrgcns, I, Ch. IX. "qualis patfi tali' filius, tails et Spiritus Sanclw et hi Ires unum sunt. corpus, splrilus tt anima, quia omnis perfccdo in numero tcmario colisiMit, hoc: cst mCIIsur:t, DUmero et pondere- (Like as the Father is, so is the SOil, and so also is the Holy Spirit, and these three are One. bod!, spirit. and soul, fOf' all perfection consisteth in the number three. that is, In measure. number. and weight.) 9 "Amola \'ocatur Rebis." "Exerdtationes in Tl1rbam," Art. (Ju.,.i/., I, p. 180. lOAccmdinl to FirmiC\1s Aralemus (Mathe-sis V, pref., cd. Kroll and Skuta, II, p. 3), Luna is "hum:morum corponun mater." 11 fsyclJolOJ;ica\l}" olle should rua~ mens f~ Jpiritus. l:lSouletimes the spirit is the td,jcu/um. or else the laner is a natuTa ignf'IJ (l~1amcl, "Opusc:ulum:· The"'r. clu:m .• I, p. 88;). llICf. ··De arlc chimiC3,·· .1rt. aUT;/., I, pp. !i~ff., and :\lylius, Pllil. ref·, p. 9. u ct '"TurlJa"· Art. (Juri!., I. p. 180: . . . . . Spiritus et corpus I.mum SUIlt mediante anima. quae (,Sl apud ~piritUD1 CE C01'pus. Quod s.i allima lion esset. tunc spiritus c:t corpus scpurotrc'JJLur 3b invicerll )JCl' ignCnl, led anima atliuncEa spiritlJi et c07110ri. hoc totum lion curllt ignem nc:c ull:un rem nlulldi." (••• The spldt and the bod)' are one. the soul acting as a mediator whkh abides with 11It· spirit ami the body. If there wen\, no soul. the spirit and the bod)· would Iw separated bom each other by the fire, but because the soul is joined to the spirit and the body, this whue ill unaffected h)· fiTe or by any other thing in the world.) U Cf. Winthuis. Do.s Zwei,eschluhreT1JHrsen.

82

THE PSYC1WLOG\' 01: TilE

1"RA~SJ-·F.Rt:NC.:

----------------

nation of I and You, and these show themselves to be pans of a transcendent unity J6 whose nature can only be grasped S'Ym~ bolically, as in the symbols of the rotundllm, the rose, the wheel,n or the coniunctio Solis et Lunae. The alchemi~ts e....en go so far as to say that the COTPUS1 anima, and spirilus of the arcane substance are one, "because they are all from the One, and of the One, and with the One. which is the root of itself" (Quia ipsa omnia sunt ex uno et de uno et cum uno, quod est radix ipsius).18 A thing which is the canse and origin of itself can only be God, unless we adopt the implied. dualism of the Paracelsists, who were of tbe opinion that the prima materia isan increaturn.u' Similarly, the pre.Paracelsist Rosa?'ium 20 maintains that the quintessence is a self-subsistent body. differing from all the eJements and from everything composed thereoC." Coming nOllT to dle psychology of the picture, 'it is clearly a descent into the unconscious. The immersion in the bath :is another "night sea journey;' 21 as the "Visio Arislei" proves. There the philosophers are shut up with the brother-sister pair in a triple glass-house at the bottom of the sea by the Rex J\farinus. Just as, in the primitive myths. it is so stiflingly hot in the belly of the whale that the hero loses his hair, so the philosophers suffer very much from the intense heat:l~ during their confinement. The hero·myths deal l",ith rebirth and apocatastasis, and the "Visio" likewise tells of the resuscitation of the dead Thabritius (Gabricus) or, in another version, of his rebirth.2 3. The night sea journey is a kind of descensus ad inionate embrace. As the text says: "Then Be)'a [the maternal seal rose up over Gabricus and enclosed him in her womb, so that nothing more of him was to be seen. And she embraced Gabrj(:us with so mudl lo,'e that she absorbed him completely into her own nature, and dissoh'ed him into atoms," These \'erses from Merculinus are then quoted! Candida mulier. si rubeo sit nllpla mOlrito, Mox complexantur, cOlllplexaque copulantuT. Pel' se solvuntur, per se cluoque conficiuntur, Ut duo qui fuerant, unr.tm quasi corpore fi.:mt. (\Vhite-skinned lady. lovingl~' joined to her ruddy-limbed husband. 'Vrapped ill each other's arms ill the bliss of cOJ)Dubial union, Merge and dissolve as they come to the goal of perfection; They that were two are made one, as though of one body.)

158

In the fertile imaxination of the alchemists. the 1)in~ mir Mq'"ri~ tb;loror~9mlfl ,btfSfffe"" Figure 5a

·nfl'. ._---4 61

4~

_._._._._._--------

I'l$YCI WLOG"a' OF 1111-: TRAXSF:E.RESCE

.....

As every specialist knows, the psydlOlogicaJ parallels encountered in medical practice often take the form Df fantasyimages which, when drawn, differ h'l1'dly at all from our pictures. The reader may remember the t}'Pical case 1 mentioned earlier (par. 37iff.), where the act of conception was represented s}mbolically and, exacLly nine months later, the unconscious. as though innucnced by a .suggestion a echeancc, produced the symbolism of a birth~ or of a new-born child, without the patient's being conscious of the precedjng pSydlic conceptiDn or having consciously reckoned the period of her "pregnancy." As a rule the whole .process p3!\SeS off in a series of dreams and is discovered only retrospectively, when the dream material comes to be analysed. Mnlly alchemists compute the duration of the opus to be that of a pregnancy. and they liken the entire procedure to' sucb a period of gestation.1(l The main emphasis falls on the unio m)',stim, as i$ shown quite clearly by the presence of the uniting symbol in the earlier pictures. It. is perhap~ not without deeper significance that this li}'mbol has disappeared in the pictures of the con~ iunctio. For at this juncture the meaning of the symbol is fulfilled: the partners have themselves become symbolic. At first each represented two elements; then each of them united into one (integration of the shadow); and flnall}' the two together with the third become a whole-"ut duo qui f\lerant, unum quasi corpore frant." Thus the axiom of Maria is fulfilled. In this union the Holy Ghost disappears as well. but to make up for that, Sol and Luna themselves become spirit. The real meaning, therefore. is Goethe's "higher copulation," II a union in unconscious identity, which could be compared with the primitive, initial state'of chaos, the m(ls.~a confusa, or rather with the state Df participation mystique where heterogeneous facton merge in an Wlconsdous relationship. The coniunctio differs from this not as a mechanism but because it is by nature neVeT an initial state: it is always the product of a process or the goal of endeavour. This is equally the case in psychology, though 10

cr. Kalid. "Liller trium verborum,"

Art flUTif.. I, pp. 355f. ll"Xo more shall )"011 stay a prisoner "happed in dukest obfusc3lion: New dcsir('s call ?Ou upwlnlll '1"0 the higher copuLuion."-JI'"elt.Ostliche7' Diwn.

go

'filE

i 63

P~\'CflOL()G\"

OF THF. TR.\r-.'3Ff.'Rf::'\CF.

here the COllillurtio r.omes about unintentionally and is opposed to the bitler end by all biologically minded and conscientious cloct()l's. That is why they speak of "resolving the transfercllce." The detachment of the patient's projection~ from tbe ductor is desirable for bOl,h parties and. if S1t{'ccs'iful, mar be counted as a positive result. This is a pr..tctkal possibility 'when, owing to the patient's immaturity, or his dispo~ition. or because of some misunderstanding arising out of the projection. or because reason and plain common sense demand it. the continued trans for1llc1tion of projected unconsciolls coments comes to a hopeless stalldstilJ, and at the same time an opportunity presents itself from outside fOT the projection to be switched to another obj(."Ct. This solution has about the same merit as persuading a person not to go inLO a monastery or not to set out on a dangerous expedition or not to make a marriage which everybody agrees would be stnpid. lVe cannot rate reason highly enough. but there are times when we JOllst ask ourselves: do we reallv know enough about the destinies of individuals to enable us 'to give good advice under all circumstances? Certainly v,,'e must act according to our best convictions, but are '\'C so sure that our convictions are for the best as regards the other person? Very often 'h'e do not know what is best for ourselves, and in later years ",,'e may come to thank God from the bottom of our hearts that his kindly hand preserved us from the "reasonableness" of our former plans. It is easy for the critic to say after the event, ".-\h, but that wasn't the right SOTl of reason!'~ \\'ho can know' with unassailable certainty when he has the right sort? :\foreo"o'er, is it not essential to the trne art of living, sometimes, in defiance of all Teason and fitness. to include the unreasonable and the unfitting within the ambiance of the p()ssible? It should therefore not surprise us to find that there are not a few cases where. despite every effort, no possibility presents itself of resolving the transference. although the patient is-from tbe rational point of view-equippecl with the necessary understanding and neither he nor the doctor can be accused of any technical ncgJij:;ence or oversight. Both of them may be so deeply impressed by the vast irrationality of the un· consciolls as to come to the conciusirm that the best thing is to d much (or my own practice, especially as regards understanding tbe formidable fascination of the contents in question. These may not always strike the p.1.tient as particularly fascinating, so he suffers instead from a proportionately strong compulsive tie ill whose intensity he can rediscover the force of those subliminal im~ ages. He will, howe\'er, t.T'y to interpret the tie rationalistically, in the spirit of the age, and consequently does not perceive and will not admit the irrational foundations of his transference, namely the archetypal images,

94

6 DEATH Here King and Queen are lying dead/ In great distress the soul is sped. [Figure 6J Vas hermeticumJ fountain, and sea ha,'e here become sarcophagus and tomb. K.ing and queen are dead and have melted into a single being \"ith two heads. The feast of life is followed by the funereal threnody. Just as Gabricus dies after becoming united with his sister, and the son-lover always comes to an early end after consummating the hierosgamos with the modlergoddess o( the Near East, so, after the c:oniltnch'o oppositorum, deathlike stillness reigns. 'When the opposites unite, all energy ceases: dlere is no more flow. The waterfall has plunged to its full depth in that torrent of nuptial joy and longing; nol\' only a stagnant pool remains, without wave or cutTent. So at least it appears, looked at from the outside. As the legend tells us. the picture represents the putrcfactio, the corruption, the decay of a once living creature. Yet the picture is also entitled f'Com:eptio." The text says~ "Corruptio unius generatio est alterius"the corruption of one is the generation of the other,l an indication that this death is an interim stage to be followed by a new life. No new life can arise, says the alchemists, ,~ithout the death of the old. They liken the art to the work of the sower~ 'Who buries the grain in the earth: it dies only to waken to new life.:!: 1 "Tractatulus Avicennae," A:ri. aunf.• I. p. 4262 Cf. Aurora, 1, Ch. XII l.aCt· as a psychological and not as a ll1etaphysical patane-l. lBCf. Psyclwlogic41 Types (19tl8 edn., pp. SlIof.).

103

nu!; PSYCHOI.OGY OF TllE TRANSFERF.1':CE

al'e in fact nothing of the sort; they occur whenever the indh'iduation process becomes the object of conscious scrutiny, OT ""here, as in the psychoses, the collecth'e unconscious peoples the conscious mind with archetypal figures.

10·1

7 THE ASCENT OF THE SOUL Here 1; the division of the fOllr elements/ As from the lifeless C'Orpse the soul 3scends. [Figure 7] This picture carries the putrefactio a stage further. Out of the decay the soul mounts up to heaven. Only one soul departs from the twO, for the two ha\'e indeed become one. This brings out the nature of the soul as a vinculum or ligamentum: it is a function of relationship. As in real death. the soul departs from the bod~' and returns to its heavenJy source. The One born of the two represems the metamorphosis of both. though it is not let fully developed and is still a "conception" only. Yet. contrary to the usual meaning of conception, the soul does not come down to animate the body. but Jea"'es the body and mounts heavenwards. The "soul" evidently represents the idea of unity which has still to become a concrete fact and is at present only a potentiality. The idea of a wholeness made up or sponsus and .sponsa has its correlate in the rotu1tdus globus coelestis. 1 47 6 This picture corresponds psychologically to a dark state of disorientation. The decomposition of the elements indicates dissociation and the collapse o( the existing ego-consciousness. It is closely analogous to the schizophrenic state, and it should be taken ver}" seriously because this is the moment when latent psychoses may become acute, i.e .• when the patient becomes aware of the collective unconscious and the psychic non·ego. This collapse and disorientation of consciousness may last a considerable time and it is one of the most difficult transitions the analyst has to deal ,~ith. demanding the greatest patience. courage. and faith on the part of both doctor and patienL It is 475

1 "Tract:uus. aureus," }.Ius.

lIeun., p. 47. 10.:;'

'nn~

1·~'iCUOr.OG\'

or.

THE TRA:-;SF£RF.."CE

a sign that the patient is being tlrh"en along willy-niUy without any sense or diret"tion, that, in the true;)t sense of the 'Word, he is in an utterly soulles.r c.ondi.don, exposed tt) the full force of autoerotic affects and fantasies. Referring to this state of deadly darkness, one alchcmisl sap: "Hoc est ergo magnum sigmUll, in CUiU5 im'estigatione nonnulli pcricrunt" (This is a great sign, in the im'estigation of which not a few have perisht"tl).:: 47i This ' multitudinous things to grow, causing ,,,ith thy verdure the , . . ::. many colours to appear.) It It is not immediately apparent why i . ::. this dark state deserves special praise, since the nigredo is •.... universall}' held to be of a sombre and melancholy humour renliniscent of death and the grave. But the fact tbat medieval alchemy had connections 'with the mysticism of the age, or rather was itself a form of mysticism, a])ows us to adduce as a parallel to the nigredo the writin.~ of St. Jobn of dle Cross l' concerning the "dark night." This author conceives the "spjrit~ ual night" of the soul as a supremely positive state, in which the invisible-and therefore dark-radiance of God comes to pierce and purify the soul. 180 The appearance of the colonrs in the alchemical vessel. the so-called cauda pavo'lis, denotes the spring, the renewal of ]jfe-post tenebms lux. The text continues: ·"l1tis blackness is called earth." The Men;uri'us in whom the sun drowns is au earth-spirit, a Deus terre,zus,8 as the alchemists say, or the Sapi• .'ht. aurif., II, p. ~. 'i' The DatA .\·igllt of the Soul. S \'enlUr:l. hOC u\tione (Onficicncli bpidis. Theafr. chmr •• 11. p. 1I6n. TheJ'l" is in Iht' gold 3 "quh1l"US, a. DC'o orillJr illiquid proximum ei" (Nature is a ccl'lain forte lnnate i.n thing» •• _ • God is 1Io:"tUII: lInu Natute i9 W

10ft

'tHE PS1-CHO(.OCY

O~

THE TRANSFEREXCE

entia Dei which took on body and substance in the creature by creating it. The unconscious is the spjrit of chthonic nature and contains the archetypal images of the Sapientia Dei, But the intellect of modern ch'ilized man has strayed too far in the world of consciousness. so that it received a violent shock when it suddenly beheld the face of its mother, the earth. 481 The fact that the soul is depicted as a homunculus in our picture indicates that it is on the way to becoming the filius f'egius, the undivided and hermaphroditic First Man, the AnthTOpoS. Originally he fen into the clutc.hes of Physis. but now he rises again. freed from the prison of the mortal body. He is caught up in a kind of ascension, and, according to the Tabula smaragdina, unites himself with the "upper powers." He is the essence of the "lower power" 'which, like the "third .filiation" in the doctrine of Basilides, is ever striving upwards from the depths)1 not with the intention of staying in heaven, but solely in order to reappear on earth as a healing force, as an agent of immortality and perfection, as a mediator and saviour. The connection with the Christian idea of the Second Coming is un· mistakable. ~I The psychological interpretation of this process leads into regions of inner experience which defy our powers of scientific description, however unprejudiced or el'en ruthless we may be. At dlis point, unpalatable as it is to the ~cientific temperament, the idea of mystery forces itself upon the mind of the inquirer, not as a cloak for ignorance but as an admission of his inability to trans]ate what he knows into the everyday speech of the intellect. I must therefore content myself 'with a bare mention of the an:hetype which is inwardly experienced at this stage. namely the birth of the "divine child" or-in the language of the mystics-the inner man.tO God, and from God originates something very near to him).-PcnOlu9, "Quinqua. ginta sepu:m canon~," Theatr. cll~m., Il, p. 153. God is known in the line4 in Ie reducta or the gold (l\I:lier. De circulo pl".tko quadrato, p. 1G). 11 Hlppol}'tus. Ell!n~hfJ$. vn, 2G. 10. 10 Angelus Silesius, ChP.1'llb;nixll('r Wandersmann, Book IV, p. 194: "The work that God lovt"s bes~ and most wnntli donel Is thb~ that in you he an bear his son." Book H, p. 10!!; "-n/ere where ('.ad bends on you his 'spirit mlldl Is born within the Qverlasting child." , 10

8

Here falls the hea\'enly dew', to lave! The soiled black body in the grave. :::

[Figure 8]

.

".::." ....

.....

483 The falling dew is a portent of the divine birth now at '.::':': hand. Ros Gedeonis (Gideon's dew) 1 is a synonym for the aqua permanensJ hence for Mercurius.~ A quotation-from Sen. ::...:. iOT at this point in the Rosarium text says: "MaTia says again: ':'.:. 'But the water I have spoken of is a king descending from hea¥en• . ' and the earth's humidity absorbs it, and the water of heaven is retained with the water of the earth, and the water of the earth honours that water with its lOlyliness and its sand, and water consorts with \..,'ate\" and water will hold fast to water and ~~bira is whitened with Astuna: .. OJ ,,84 The whitening (albedo OT dcalbatio) is likened to the ortllS solis) the sunrise: it is the light. the illumination, that follows the darkness. Hermes says: "Azoth et ignis latonem abluunt et nigredinem ab eo auferunt" (Azoth and fire cleanse the lata and remove the blackness).· The spirit Mercurius descends in his heavenly form as sapientia and as the fire of the

. piritum, bibit rontem scaturit"ntem." 18 Ibid., p. J!W "Adhuc nota, ql10d intelleclUS nobis d.uu, e"t cum lirtlll.e st"minis intcileclIl3lis: llllde in se habet printipiurn Conmlc. medi:mr.c quo m stipso gt'1l(,1'3t aquam inlclJigt"r.uiae. et fons iIIe non pou'st nisi arl\l3m SOlie naturae producere, ~1_ humanae inlelligcutiar, sieut inlcllectus principii, ·quod. liber ('st vel non cst' prodllcit aquas mtt:l.physicales. ex quibu, ali:). flumina s(.i('nliarum eJDltnant indesillt"nler." l'J. Cal'dan, $olnuio'/"um ~"IIesioTllm: "Hnumquodque sc.mnium ad sua generalia dt'duccndum est." 11~

.'?

----,-_._---- ,-----,----

_--

'fHE PS"\'CHOL()(a' OJ:' THF, TkA!':SFERE:-OCE

.. ,-" .._.... would call the working through of Ihe ick'a cOlltained in the dream. \Ve know that this requires a necessary premise or hypolhesis, a ('crtain intellectual structure by means of \lihkh "apperceptions" can be made. In tbe rase of the alchemist, sll("h a premise was ready to hand ill the aqua (ctoctti1l0f.). or the Godinspired sapien/ia which he could al~o arqnirc tluotlgh a diligent smdy of the "books," the akhemical clas:;ks. Hence the reference to the books, which at this stage of the work must be avoided or destroyed "Jest your hearts be rent asunder." This singular exhortation. altogether int>xplicable from. the chemical point of view, has a profoulld ~ignifkance here. The absolvcnt water or aqua sapielzti(lc had heen established in the teachings alld sayings of the masters as the dOlllim Spiritus Sancti which enabl~ the philosopher to understand the miracula operis. Therefore he might ea~lIy be tempted to assume that philosophical knowle~SYCHOLOG\" 0 ... THE TRAXSFERE.'I;CE

496

heart." This ash. the inert pt()(iuct of incint~ration. refers to the dead body. and the admonition establishes a curious con· nection between body and heart which at that time was regarded as the real seat of the soul.:! The diadcm refers of course to the supremely kingly ornament. Coronali!}ll plays somc part in alchemy-the Rosafium, for instance, has a picture a of the CO"onatio Madac, signifyi.ng the glorification of: the white. m()onlike (purified) body. The text then quotes Senior a:oo follows: "Concerning the white tincture: When my hclo"cd parenlS have tasted of life, ha\'e been nouri'ihcd with pure milk and become drunk with my white substance, and haye embraceU each other ill my bed, they shall bring forth the lion of the moon, who will excel all his kindred. And when my belm'cd has drunk from the red Tock sepulchre alld tasted the maternal fount in matrimony, and has drunk with me of my red wine and lain with me in my bed in ftiendM1ip, [hell I, loving him and reeeh'ing his seed into my cell, shall conceh'c and become pregnant and when my time is (:orne shall bring forth a most mighty son, who shall rule over and govern all the kings and princes of the earth, cro\\'oed with the golden cro\\u of victory by the supreme God who liveth and reigncth for ever and ever: t + The coronation picture that illustrates this text Ii proves that the resuscitation of dIe purified corpse is at the same time a glorification. since the process is likened to the crowning of the Virgin.s The allegorical language of the Church supports ~

cr. "Paracclsus as a Spiritual Phcoomrnon," )XU'S. 201f.

fig. 2~!). Art. aUYif'l II, p. 371: "De 'l'inctura alba: Si parentes diketi mei de vita gusI3venm et lacte" mero Jaclali (ucrinc et meo 1Ilbo incbriati fUCJ'l11L eL ill lectulo mo nupscrint, gC'Jlerabunt filium'Lunae, qUi 'otam p:nenteJam suam praevalcbit. Et si dilectus DlellS de llimuto robco petrae pota\'erlt f't {onlcm matris SU~ gusta\'Crit et iude copula illS fuerit et "ino mcictures L1ales them to the 16th cenr.• but the lext may be a Ct:lllUl')' older. Ruska (Tab. sma,'og., p. 19S) assigrls the t('xt to the 14th cent. The taler d;uing. J5th cent. (Ruska. TUJba, p. !liZ). is probably the more accurate. u p:'~d'!Jlafl.)' ami ..rldltr..

L iij Figure 9

TIn: PSYCHOI.OC\' 01' THY.

TRA:-iSFERE~CE

--------

such a comparison. The connections of the Mother of God with tl)e moon". water, and foulltains arc :;0 well known thilt I need not subsmntiate them further. But ldlel'(~"'s it is the Virgin who is cro,,'llcd here, in the Senior text it is the son who receives the "crown o( "klOTy"-whkh is quite in order since he is the filius reg/u.s who n.-places his father. In Aurora the crown is gh'cn to the regina austri, Sapielltia, who says to her belo\'eeI: "1 am the crown whcrcl\=ith my helm·cd is crowned," so that the crown serves as a connection between the mother and her sOll·lo~·er.8In a later text \} the aqua amara is defined as "crowned with light:' At that tim~ Isidore ()f Seville's etymology was still valid: maTe ab amaro,l° which vouches for "sea" as synonymous with the aqu.a permanens. It is aJso an allusion to the water symbolism of Mary ('IT'If'I7f. "fountain").ll Again and again we note that the akheJlli~t proceeds like the unconscious in the choice of his 5')'mbols: e\'ery idea finds both a posith;e and a negath'e expression. Sometimcs. he speaks of a ro)"al pair. sometimes of dog and bitch; and the water symbolism is likewise expressed in "io-lent COlllt3Sts. 'Ve read that the royal diadem appears "in menstruo mel'etricis (in the menstruum of a whore)," 1: or the following instructions are given: "Take the foul deposit [faecem] that remains in the cooking-"essel and preserve it, for it is the clown of the heart." The deposit corre:;ponds to the corpse in the sarcophagus. and the sarcophagus corresponds in turn to the mercurial fountain or the vas henncticum. or See ibid ... fig.

s: I I:

220.

see king Solomon in the diadem. wherewith his motha crO\mec.l hilu in the Norton'S "OrdinOill" (Theal" chern. britanniclAm, p. 40) s:l)'$: "!o,or greatlr doubted e ...ermore all suche, That of this Sc)'ence thcy may write too mucbt: E"ery each a! tbem. taught but one poinre or LW3)ne. Whereby his fellowt'S were made ('C'rtarne: Hut!; thlt he ",as CO them a Broll:er. For t"\'\."l'y of Ibcln undeJ"Moode each other: AI:!OC' tbey ~rote nut t'o'C'ry m:1Il 10 teache, BUl to sbew tbcmsc:hes by a ~cret 8pe'olche: 12 5

nu::

PSYCHOLOGY OF TliE TAANSFERENCE

of the sweating reader, the greater ,\"as their debt, lviIling or unwilling. to the unconscious, for it is just the infinite variety of their images and paradoxes that points to a psychological fact of prime importance: the indefiniteness of the archetype with its multitude of meanings, all presenting different facetS of a single. simple truth. The alchemists were so steeped in their inner experiences that their sole concern was to devise fitting images and expressions regardless of whether these were intelligible Ot not. Although in this respect they remained behind Tl"l1.It not therefore to reading of one Boke, But in man)' Auctors 'tI:orks ye may looke; Liber librum appenc sakh Amolde the great Clerke." "'Ibe Boot. of Krates" (Berthelot. "\toym 4ge. IU. p. 52) says: "Your intentions are excellent. but your GOul will never bring itself to divulge the truth, bec3use of the diversities of opinion and of wretChed pride." HogheJande ("De alch. dijf.:' TheAf,.. chem., It p. 155) &a,s: "At haec [scientia) ••• tradic opus suum immiscendo falla vetis et vera fabia, nunc diminute nimium, nunc superabundanter. et sine ordine, et saepius pTaepostero ordine, et nititur obscure tradere et occultare quantum potest" (!)tis [science) transmits its work ~ mixing me false with the true and the true with the fal&e, sometimes "eI}' brl~, at other timu in a most prolbt .manner, without order and quite often in the reve~ on:1er; and it endeavours 1.0 tranmlit Ithe work) obscurely, and to hide it as much ILl possible). Senior (De chemia, p. 55) says: "Verum di1(erunt. per omnia. Homines vera non inteWgunt "'erba corum .•• unde ralsificant l'eridicos, et 'llerifiant fahiftcos opinionibus suis•••• Error enim eorum est ex ignorantia Intentionis corum, quando audiunt diverm verba, sed ignota inteUecati corum, cum sint in intelJectu occulto:' (They told the truth in regard to all things. but men do not understand their words • • • whcn.ce through their assumpliollJ they falsify the verities and verify the falsities. • • • The error springs from ignorance of their [the wricers1 meaning. "'hen they hear divetB words unknown to their understanding, since these have a hidden lJlC3Iling.) Of the &eC1'et hidden in the words of thl" wise, Senior says: "FAt enim. Hlud interius subtiliter perspide[)tis et cognoscentis" (For this belongs to him ":ho subtly perceives and is cognizant of the inner meaning). The Ros4rium (p. ago) explains: "Ego non di~i omnia apparentia et neceao;aria in hoc QPc:re. quia IUnt aliqua quae non licct homini loqui" (So I ha\'e not declared all that. appears and il necessary in this work. because: there are things of which a man mit, not speak). Again (p. ::14): "'TaUs materia debet tradi m~·litice. sicuL poesis rabulose ct pambolice" (Such matteo must be transmitted in mJSlical terms, m.e poetry employing fabl($ and parables). Khunrath (J'on h,l. Chaos, p. III) mentions the saying: "Arcana publit; we therefore speak of "vestiges of primordial mythological ideils:' But, in so far·as the unconscious manifests itself in a sudden incomprehensible invasion, it is somctbing tbat was ne\'cr there befoTe, something altogether strange, nell", and belonging to the future. The unconscious is thus the mother as weU as the daughter, and the mother has given birth to'her own mother (increatum), and 10 CE. "RosinWi ad Sarr.ltantam," 4rt. Quri/., I. p. SO!)~ "Cuius [Iapidisj maier "irgo est. et patc:r nOll concubuit" (Its [the slone'~] IIIDlher is a virgin, and the f:Jliler lay not wjth h~'I'}. 11 Cl Petrus Bonu.s. "Pretiosa maJl,nita novl'IIa:' Theil'''''. the",., V. p. dig: "Cuius mater vjrgo rst, cuius p=.lfer ioemilJanJ need!. l\dhuc ctiam noverup(" quod Deus fieri debet hOlno, quia ill die llovi~lm3 huhu. ania. in qUol cost operis complclllentum, gtnf.os-.nu l"l gcuFl':R.F.NCF.

~

~~,'

r

---------

e"actly the same degree. On many occasions I have observed that the spontaneous manifestations of the self. i.e., the apr!:: pearance of certain symbols relatin,g thereto, bring with them .:;:' something of the timelessness of the l1nconsciou~ whidl ex'::,: presses itself in a feeling of eternity or itnmort:lIity. Such ex:::,', periences can be extraordinarily impressive. The idea of the i:':' ' aqua permanensr the ;ncorruptilJililaS lap;dis, the elixir 'Vitae, :" the ciims immorlalis, etc., is not so very strange. since it fit~ ," in with the phenomenology of the collective uncon5Cious.,a; It .. might seelll a monstrous prollmption on the part of the akhemist to imagine himself capable, even with God's help~ of pr0ducing an everlasting substance. This daim gives many treatises an air of boastfulness and humbug on account of which they have deseI\'edly Callen into disrepute and oblivion. All the same, we should beware of emptying out the baby with the bath watCT, There are trealises that 100k deep into the nature of the opus and put another complexion on akhemy. Thus the anonymous author of the Ros(uiu7n says: "It is manifest. therefore, that the stone is the master of the philosophers, as i£ he [the philosopher] were to say that he does of his OWl) nature that which he is compelled to do; and so the philosopher is not the master, but rather the minister, of the stone. Con:requently, he who attempts through the art and apart from nature to introduce into the matter anything which is not in it naturally. errs, and will bewail his error." IG This tells us plainly enough that the artist does not act from his own creatil·e whim, but is driven to act by the stone. This almighty taskma~ter is none other than the self. The self wants to be made manifest in the work, and for this reason the opus is a process of individuation, a becoming of the self. The self is the total, timeless man and as such corresponds 13It goes without saying lhat these concepts uffcr no solutwn of anf tnClaph)sicd problem, The,. neither pro''e nor du.pro\'c.' tbe immonalityof tbe soul. Itl.4n. llll.ri/., II. pp. B56f,; "Pa~r ergo qtlod PbilosophQn1m !\Jasislrl lapis PSI. quasi diceret, ; of by our illusions, we shall. by carefully analysing every fascination. extract "Tom it a portion of our own personality, like a quintessence, and slowly light, 1,8; death>life, 138 trapeza, 19n treatment, methods of, 108; see also therapy tree: birth motif, 10: Christmas. 10; growing from Adam and Eve, 140: of life, 114; philosophical, 141; see also arbor philosopllica; sun and moon, 15' triad: double, 76; masculine, 46 trinity/Trinity, 151{, 154n; chthonic equivalent of, 15'; divine, 48n; evil and, 15'; Mercurius and, 44, 54 "Turba philosophorum," 81n, Illn, 144n; see also Ruska

200

INDEX

v

two, 45, 144"; one born of the, ISS; see also dyad

.U 1.16100 teiov, 41 'unarius, 144; see also one unconscious, 6Jj, a7, a8, ga, 140, 141, 149; beneficjal elects of, 151; chaos of, 29; collective, see uncon· icious, collective, below; com· pensatory character, i6; and con· ..... sq~ness/conscious mind, IS, ?:';'151; effects of, on therapist, 15; . fear of, 17: feeling~relat.ionilhip to, i 1'1; feminine, 14C): inductive ac· tion of, '12; invasion by, 109; as matrix of human mind, 15: motives, and free choice, 15; not directly observable, 6n; not only evil, 18; possession by, 55; process, in alchemy, 34; scientific theories and, 108; sexuality of, 155, 156; timelessness of, 149, 151 unconscious, collective, 100, 105, 151, 155, 150; in alchemy, 151 unconscious contents: alchemical symbols for integration of, 48; constellation of, 25; energy/po' tency of, 16; integration of, 48; proJected, 6, 91. 115, 150; see also archetype(s); image(s); symbol(s) unconsciousness, mutual. of doctor and patient, Ill. 14 unio mystica, 5, 56, go, 146, 152; see also marriage. divine/mystic union: of conscious mind with unconscious, lOS; of God with .matter, III; inner nature of, in alchemy, 136; of opposites, see opposites unity: and diversity, 35; inner, 71; transcendent, 85 Upanishads, 10 urine, boys'/dogs', 48 Uroboros, So, 147 merus, 4 1 , 79

values: ethical, 25; relativization of, 151 . Vansteenberghe, Edmond, 48n vas Hermeticum, 4 1, 79f, 95, 1'4: fe~inine lunar vessel, 15' vapours. two, 44. 86 velleities, 34 Ventura, Laurentinus, logn Venus, 8•• 119, 155Jj, 140; barbata, 146; love-fire of, 155, 156, 158; and Mars, 156; mother of the child, 156; pearl of, 156; a pure virgin, IS6 vessel, alchemical, 41; see also vas

HeTffleticum victory, crown of, 124 vinculum, see soul

vinum ardens, 48 Virgin: seed/Son of the, 159; see also Mary virtues, Christian, 26, 141 "Visio Arislei," 6n, 56n, 85

w Waite, A. E., 55, 150n water, 80. 86t, 108; black, lOin; metaphysical, 115; symbol of Mary, 114; - of wisdom, lJ4; see also aqua Wei Po-yang, 48n, 55, 1I7n white(ness), 158; see also albedo whitening, see dealbatio wholeness, 27, ", 82, 85 n, 100, 119, 157; combines I and You, 821; describable only in antinomies, 152; idea of, 105, 157; initial state of, 45; royal pair in, 101; symbols of, 48, 83, 99, 148, 157; tran· scendent, 84; see also integration will: development of the, 31; God's, 139 Winthuis, Josef. 82n Wisdom, 112; see also Sapientia

201

INDEX

wish-fantasies. 56ft witch's trance, see levitation woman/women: and alchemy. 184. 140; animuS-possessed. 184 Word of God. 114; see. also Logos work: creative. 17; danger of the. 117; goal of the. 116; metap~rs 0(. 188; see also opus working through. 1151 world-soul. 151ft wrath. God'if. 157. 158

.202

y

yoga,

11. 106

z Zacharius, Dionysius. 4n. 81n Zadith Senior. s.ee Senior Zen Buddhism. see Buddhism ZoSimoi. 5ft~ 44", 54. lOin, 184 ft

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