The Philosopher’s Stone and the integration of the Brain
Mysterium Coniunctionis was Jung’s last great work. He was engaged on it for more than a decade, from 1941-1954, and finished it in his eightieth year. The book therefore occupies, as one critic observed, “the culminating position in his writings” (The Collected Works of C.G. Jung). In it he compellingly links the practices of alchemy and psychology through a profound analysis of symbolism and an examination of their shared ideas of the integration and ‘union of opposites’. As he notes, “Not only does this modern psychological discipline give us the key to the secrets of alchemy, but, conversely, alchemy provides the psychology of the unconscious with a meaningful historical basis.”
It’s a fascinating, illuminating, and at times breath-taking study, which draws not only on a wide number of alchemical texts but also on Kabbalistic ideas and symbols such as Adam Kadmon (Primordial Man), the Sefirot, and the union of the ‘Holy One’ and his bride. According to Jung, humankind has historically moved from a condition in which it projects the contents of its unconscious onto the world and heavens to one in which, as a result of a total identification with the rational powers of the ego, it has not only withdrawn its vivifying projections from the world but also fails to recognize or understand the archetypes of the unconscious mind.
How to Enter the Kingdom of Heaven: William Blake and the Erotic Imagination
When I first Married you, I gave you all my whole Soul
I thought that you would love my loves & joy in my delights
Seeking for pleasures in my pleasures, O Daughter of Babylon
Then thou wast lovely, mild & gentle, now thou art terrible
In jealousy & unlovely in my sight, because thou hast cruelly
Cut off my loves in fury till I have no love left for thee.
Thy love depends on him thou lovest & on his dear loves
Depend thy pleasures which thou hast cut off by jealousy.
— Milton (1804-10), plate 33
In 1863 Alexander Gilchrist corrected the claim made by J.T. Smith, a friend of Blake, that the artist and “his beloved Kate” lived in “uninterrupted harmony”. Such harmony there really was; but it had not always been unruffled. There had been stormy times in years long past, when both were young; discord by no means trifling while it lasted. But with the cause (jealousy on her side, not wholly unprovoked), the strife had ceased also. Read More
Mystical Islam: Integrating the Left and the Right
The original post exploring the ’40 Rules of Love’ by the great Persian mystic and Sufi, Shams Tabrizi, has been the most viewed of all the posts on The Human Divine. The earlier blog, which is available here, only covers the first ten of the ‘rules’ though, so here’s the next ten of his observations, a continuation and elaboration of his teachings.
Blake, Boehme, and Left Brain Verstand
Boehme’s influence on Blake, although often acknowledged, is frequently underestimated and has never been comprehensively investigated. Much modern criticism regards Blake’s work as non-transcendental, even secular. This is partly a reaction against earlier criticism, which was more sympathetic to Blake’s connection with the mystical tradition. The argument of this article, however, is that Boehme exerted a continuous and pervasive influence on Blake, and that recognition of this can illumine some of the most difficult and contradictory elements in Blake’s work. These include the attitude to the body and the senses, and the metaphysical status of the selfhood and the created world.
Boehme’s system represents a synthesis of many different currents of thought, including the Dionysian via negativa, the Hermetic tradition, the Kabbalah and the Lutheran faith. It is emphasized, however, that his philosophy arose from intense mystical experience rather than academic study, and that he chose to express it in symbolic and mythological terms rather than rational concepts.