"My studies of alchemy may seem obscure and baffle many people, but taken symbolically - the symbolic gold of great worth, or the transforming philosopher's stone 'lapis philosophorum' hunted for centuries by the alchemists - is to be found in man." C.G. Jung

Jung and Alchemy

In its infancy, alchemy was primarily an experimental scientific process dedicated to transforming physical, material lead into physical, material gold. Ancient Greek alchemists were counted among the scientists (i.e. chemists) of their day.

In much later years of alchemy's development and reemergence (during the European Renaissance), the primary goal for many alchemists had evolved and been transformed into something of a very different nature. For many of these alchemists, the alchemical process had become that of bringing about a mysterious corresponding inner transformation process within the human psyche.

Much through accident, Jung discovered - in the images of alchemy - further validation of his psychological theories regarding the universal nature of symbols. This was in reality little different than Jung's earlier discovery of universal symbols contained in sacred religious writings, myths, fairy tales and/or in dreams.

Inner Transformation
The fascinating thing Jung discovered was that when looked at through a symbolic, imaginative, psychological "lens" - the (al)chemical experiments of transforming base, worthless metals into precious gold unconsciously reflected an internal developmental process of "wholeness" and health in the human psyche (which Jung termed as "individuation").

Jung came to value alchemy for it's rich symbolic content and imagery.... And in his studies, Jung eventually unearthed numerous indicators that even some of the earliest Greek alchemists were aware of a corresponding internal process taking place within the human psyche.

Yet, for Jung, what truly set apart the symbols of transformation found in alchemy was (in fact) due to the early alchemists' beliefs that they were strictly dealing with physical, chemical, material processes.

No Restrictions
Because these earliest alchemists were imaginatively experimenting strictly with physical matter - they were not bound in their imaginations and/or experiments by codified, religious doctrines regarding what was acceptable to "experiment" with and what was not.

Whereas, the symbols and images which spontaneously arise in the meditations of religious mystics (whether the mystic be Christian, Buddhist, Islamic, etc.) are inevitably partially bound by the codified, accepted parameters of their particular faith and/or meditational practices.

Example: In certain forms of Eastern Meditation - if beautiful divas and goddesses appear and try to divert the Yogin from his goal, he must (by virtue of established beliefs and/or practices of what's "profitable") chase such thoughts away as being nothing more than "disturbing factors." And I'm not just picking on Eastern Meditational practices - these same sort of mental strictures typically hold true regardless of the particular faith and practice.

Psychological Gold
Jung found psychological gold contained in the writings of the alchemists. And in the end, three large volumes of Jung's Collected Works were devoted to alchemy and alchemical symbols in relation to the development of the human psyche and individuation.

Modern Day Alchemical Critics
Many modern day alchemists (and, yes, they do exist) are less than thrilled and/or enthusiastic with what they perceive as Jung reducing the transformational alchemical process into a "mere psychological process." What occurs to me is that at least some of Jung's alchemically minded critics just don't "get it."

• To begin with... many of the arguments put forth appear to start out with the incorrect assumption that Jung's "individuation process" is associated with the treatment of "mental illness." While many of Jung's theories are, without a doubt, of great benefit in the treatment of severe psychological disorders - Jung's psychology of the individuation process is a psychology of meaning, growth, and wholeness. It is only directed toward emotionally healthy people having a strong and solid sense of ego identity and having a strong and solid grip on reality.
  
  The "individuation process" in Jung's journey toward wholeness is definitely not recommended for anyone who is "teetering on the edge." In fact, just the opposite is true. If you happen to be someone who is "teetering on the edge," then Jung would have been the first to say: "Kids, don't try this at home."
  
• The other argument put forth is that the transformative alchemical process is only for those who are spiritually adept masters. If that's your "bone to pick" to with Jung, then my only suggestion is to climb down from your "spiritual elitist high horse." Neither Plato, Jung, or myself have any time, sympathy, or patience for that sort of "holier than thou" spiritual malarkey.

And that's (in an oversimplified nutshell) a little of what's up with Jung and alchemy...

Suggested reading for alchemy and psychology:
(please, please, please... the following books are not recommended for the faint of heart)

The Mysterium Lectures
by Edward Edinger
This book is an indispensable guide for wading through Jung's "Mysterium Coniunctionis" which is listed further down below. It's, however, not (absolutely) necessary to have the "Mysterium Coniunctionis" in order to receive benefit from Edinger's book.
(Buy it now at Amazon.com)

Anatomy of the Psyche - Alchemical Symbolism in Psychotherapy
by Edward Edinger
(Buy it now at Amazon.com)

Alchemy - An Introduction to the Symbolism and the Psychology
by Marie-Louise von Franz
(Buy it now at Amazon.com)

(The following books are even less recommended for the faint of heart)

Psychology and Alchemy
by Carl Jung
(Buy it now at Amazon.com)

Alchemical Studies
by Carl Jung
(Buy it now at Amazon.com

Mysterium Coniunctionis
by Carl Jung
This book is thought by many to the pinnacle of Jung's thought.
(Buy it now at Amazon.com)

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