Page 26 - A critical exposition of Jung's theory of alchemy

Jung emphasised how some aspects of alchemical practice as
mentioned by some alchemists, such as entering the work in
imagination, having dialogues with imaginary figures, or praying to God
could further this individuation process.

More controversially still, Jung argued that the symbols revealed in
alchemy are ‘archetypal’ and universal found in all human beings. To
anticipate an argument later, I would suggest that Jung’s method
confused possibly universal processes in the psyche, which is probable,
with the presence of universal symbols which seems less so.

Jung himself seems also to have believed that some texts themselves
could generate useful processes in therapy. Jaffe writes about an
analytical session with Jung in which he simply discussed with her a late
17th century text, the Mutus Liber which consists entirely of illustrative
plates (1989: 55).

In this paper I am going to expound Jung’s theories of alchemy by
subject area, even though this imposes a rather explicit order upon his
original texts.

Alchemy and Christianity

Jung opens his book Psychology and Alchemy by stating that within
the psyche there is a process which seeks its own goals independently of
external forces (CW 12: 5), and this is in some ways a religious
function. However this function can be disrupted by religious dogma
which detracts from experience (ibid: 13). In particular Christianity has
made the antinomy of good and evil absolute, so that it is impossible to
use Christian symbols to unite these opposites. This means that what is
considered evil (however vital to the human) must always be expelled
(ibid: 19, 22). As well as ‘overcoming’ the division between whatever is
defined as good or defined as evil, alchemy also reminds us of the body
and the world of instinct, and how this is not separate from spirit while
on earth (ibid: 123). The Philosophers’ Stone acts as a symbol for the
Self which complements the image of Christ and arises from defects in
the Christ image. It is “the culmination of Christs work of redemption”
(CW13: 95-6).

Alchemy should perhaps be considered heretical to Christianity - the
alchemist is completing the unfinished work of redemption in Nature
(CW 12: 306, 355), postulating an eternal and uncreated matter (ibid:
322), or rescuing a trapped God within matter, as well as obviously
implying a connection between alchemist and God unmediated by a

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