Collected Works of C.G. Jung, Volume 13: Alchemical Studies - Hardcover

Jung, C. G.

Hardcover

ISBN 10: 0691097607 ISBN 13: 9780691097602

Verlag: PRINCETON UNIV PR, 1968

Inhaltsangabe

Five long essays that trace Jung's developing interest in alchemy from 1929 onward. An introduction and supplement to his major works on the subject, illustrated with 42 patients' drawings and paintings.

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This collection of five essays, with numerous illustrations, traces his developing interest in alchemy from 1929 on and may be read both as a useful introduction and as a valuable supplement to his longer works on the subject.

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ALCHEMICAL STUDIES

By C. G. JUNG, GERHARD ADLER, R. F. C. HULL

PRINCETON UNIVERSITY PRESS

Copyright © 1967 BOLLINGEN FOUNDATION
All rights reserved.

ISBN: 978-0-691-09760-2

Contents

EDITORIAL NOTE, v, 
LIST OF ILLUSTRATIONS, xiii, 
I Commentary on "The Secret of the Golden Flower", 1, 
II The Visions of Zosimos, 57, 
III Paracelsus as a Spiritual Phenomenon, 109, 
IV The Spirit Mercurius, 191, 
V The Philosophical Tree, 251, 
BIBLIOGRAPHY, 351, 
INDEX, 381, 

CHAPTER 1

1. DIFFICULTIES ENCOUNTERED BY A EUROPEAN IN TRYING TO UNDERSTAND THE EAST

1 A thorough Westerner in feeling, I cannot but be profoundly impressed by the strangeness of this Chinese text. It is true that some knowledge of Eastern religions and philosophies helps my intellect and my intuition to understand these things up to a point, just as I can understand the paradoxes of primitive beliefs in terms of "ethnology" or "comparative religion." This is of course the Western way of hiding one's heart under the cloak of so-called scientific understanding. We do it partly because the misérable vanité des savants fears and rejects with horror any sign of living sympathy, and partly because sympathetic understanding might transform contact with an alien spirit into an experience that has to be taken seriously. Our so-called scientific objectivity would have reserved this text for the philological acumen of sinologists, and would have guarded it jealously from any other interpretation. But Richard Wilhelm penetrated too deeply into the secret and mysterious vitality of Chinese wisdom to allow such a pearl of intuitive insight to disappear into the pigeon-holes of specialists. I am greatly honoured that his choice of a psychological commentator has fallen upon me.

2 This, however, involves the risk that this precious example of more-than-specialist insight will be swallowed by still another specialism. Nevertheless, anyone who belittles the merits of Western science is undermining the foundations of the Western mind. Science is not indeed a perfect instrument, but it is a superb and invaluable tool that works harm only when it is taken as an end in itself. Science must serve; it errs when it usurps the throne. It must be ready to serve all its branches, for each, because of its insufficiency, has need of support from the others. Science is the tool of the Western mind, and with it one can open more doors than with bare hands. It is part and parcel of our understanding, and it obscures our insight only when it claims that the understanding it conveys is the only kind there is. The East teaches us another, broader, more profound, and higher understanding—understanding through life. We know this only by hearsay, as a shadowy sentiment expressing a vague religiosity, and we are fond of putting "Oriental wisdom" in quotation marks and banishing it to the dim region of faith and superstition. But that is wholly to misunderstand the realism of the East. Texts of this kind do not consist of the sentimental, overwrought mystical intuitions of pathological cranks and recluses, but are based on the practical insights of highly evolved Chinese minds, which we have not the slightest justification for undervaluing.

3 This assertion may seem bold, perhaps, and is likely to cause a good deal of head-shaking. Nor is that surprising, considering how little people know about the material. Its strangeness is indeed so arresting that our puzzlement as to how and where the Chinese world of thought might be joined to ours is quite understandable. The usual mistake of Western man when faced with this problem of grasping the ideas of the East is like that of the student in Faust. Misled by the devil, he contemptuously turns his back on science and, carried away by Eastern occultism, takes over yoga practices word for word and becomes a pitiable imitator. (Theosophy is our best example of this.) Thus he abandons the one sure foundation of the Western mind and loses himself in a mist of words and ideas that could never have originated in European brains and can never be profitably grafted upon them.

4 An ancient adept has said: "If the wrong man uses the right means, the right means work in the wrong way." This Chinese saying, unfortunately only too true, stands in sharp contrast to our belief in the "right" method irrespective of the man who applies it. In reality, everything depends on the man and little or nothing on the method. The method is merely the path, the direction taken by a man; the way he acts is the true expression of his nature. If it ceases to be this, the method is nothing more than an affectation, something artificially pieced on, rootless and sapless, serving only the illegitimate goal of self-deception. It becomes a means of fooling oneself and of evading what may perhaps be the implacable law of one's being. This is far removed from the earthiness and self-reliance of Chinese thought. It is a denial of one's own nature, a self-betrayal to strange and unclean gods, a cowardly trick for the purpose of feigning mental superiority, everything in fact that is profoundly contrary to the spirit of the Chinese "method." For these insights spring from a way of life that is complete, genuine, and true to itself; from that ancient, cultural life of China which grew logically and organically from the deepest instincts, and which, for us, is forever inaccessible and impossible to imitate.

5 Western imitation is a tragic misunderstanding of the psychology of the East, every bit as sterile as the modern escapades to New Mexico, the blissful South Sea islands, and central Africa, where "the primitive life" is played at in deadly earnest while Western man secretly evades his menacing duties, his Hic Rhodus hie salta. It is not for us to imitate what is foreign to our organism or to play the missionary; our task is to build up our Western civilization, which sickens with a thousand ills. This has to be done on the spot, and by the European just as he is, with all his Western ordinariness, his marriage problems, his neuroses, his social and political delusions, and his whole philosophical disorientation.

6 We should do well to confess at once that, fundamentally, we do not understand the utter unworldliness of a text like this—that actually we do not want to understand it. Have we, perhaps, a dim suspicion that a mental attitude which can direct the glance inward to that extent is detached from the world only because these people have so completely fulfilled the instinctive demands of their natures that there is nothing to prevent them from glimpsing the invisible essence of things? Can it be that the precondition for such a vision is liberation from the ambitions and passions that bind us to the visible world, and does not this liberation come from the sensible fulfilment of instinctive demands rather than from the premature and fear-ridden repression of them? Are our eyes opened to the spirit only when the laws of the earth are obeyed? Anyone who knows the history of Chinese culture and has carefully studied the I Ching, that book of wisdom which for thousands of years has permeated all Chinese thought, will not lightly wave these doubts aside. He will be aware that the views set forth in our text are nothing extraordinary to the Chinese, but are actually inescapable psychological conclusions.

7 For a long time the spirit, and the sufferings of the spirit, were positive values and the things most worth striving for in our peculiar Christian culture. Only in the course of the nineteenth century, when...

Details zur Ausgabe

• Verlag: PRINCETON UNIV PR
• Erscheinungsdatum: 1968
• Sprache: Englisch
• ISBN 10: 0691097607
• ISBN 13: 9780691097602
• Einband: Gebundene Ausgabe
• Anzahl der Seiten: 472
• Kontakt zum Hersteller: Princeton University Press; https://press.princeton.edu/books; ; 7th Floor, New South Building; PRINCETON; NJ; 8544; USA
• Verantwortliche Person: Nicht verfügbar