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Inner alchemy archives - Meditation on lab processesBack to alchemy forum page . Back to Inner alchemy archive.Date: Fri, 14 Mar 1997 13:16:50 +1300 From: Greg Boag This is my first posting to the Inner Alchemy e-mail group. Hi everyone. May I begin with a question? I would be very interested in hearing from anyone who has had any success with meditations on laboratory processes which involve the operator visualising himself (herself) inside flasks during various processes. The 'Philosophers of Nature' have included a number of such exercises in the their lessons so I had hoped that some of you might have followed these up and would be interested in relating your experiences. Alternatively has anyone knowledge of any other published sources of such meditations? I have had a good deal of experience in this area myself some years ago after I began experiments following a suggestion forwarded by one of my clients (I am a qualified hypnotherapist following a Jungian discipline). I would be most willing to lend some of my experience in this area if there is interest. Regards, Greg Boag. From: Mats Winther Date: Sat, 15 Mar 1997 08:27:32 +0100 > I would be very interested in hearing from anyone who has had any success > with meditations on laboratory processes which involve the operator > visualising himself (herself) inside flasks during various processes.... > Greg Boag. Just a comment: to my view this symbol (containment within glass vessel) is the most profound of all alchemical symbols. I think an understanding of this is vital. It doesnīt just mean introversion and withdrawal. Since the Vas Hermeticum is (preferably) made of glass there exists a rapport with the outer world. It probably means a contraction of the libido attached to the world to a more intense, concentrated relation. We live with the trinitarian spirit of our christian culture. This is a spirit that isnīt really down-to-earth. Instead it is everywhere in the world. It doesnīt seem to feel content in the world. Instead it engages itself in so many things. Hence the success of our culture. But the spirit that is created in the glass vessel is the Spiritus Mercurius. It enjoys being in the vessel. It is the spirit of quaternity which feels content in the little world. This is because it doesnīt differ between spirit and matter. The matter which to our trinitarian mind is the most vulgar is actually the finest of all, it is spirit - Spiritus Mercurius. From: Alberto I. LaCava Date: Sat, 15 Mar 1997 09:22:26 -0500 Greg: There are many examples of such meditations in the issues of the Hermetic Journal, which was edited by Adam McLean from the seventies to the early nineties. I have used the plates of "Geheime Figuren" in my courses with meditations involving each of the plates. I have written a few articles, including a description/explanation of the plates and followed by a meditation on each. There are at least 5 or 6 that I have put in writing. I hope this is useful to you. there has been a long tradition in Alchemy that the figures of the alchemists were meditation plates. Regards, Alberto I. LaCava Date: Sat, 15 Mar 1997 10:35:05 -0500 (EST) From: Jeffrey This is also my first message to the forum, though I was on the old alchemy forum before its transmutation, so I will say hello again. I have spent a number of years experimenting with what Jung has called active imagination and the alchemical processes. In active imagination one develops a method for entering a waking dream in which one can consciously engage with inner figures and images. Jung believed, and I agree with him, that the secret of alchemy is active imagination for two main reasons. By engaging in the imaginal realm with physical processes, or spiritual ones for that matter, one can effect their transformation. As the alchemists write, no body can penetrate any other body, only spirit can penetrate body. Spirit is created by entering the realms of imagination and dealing with bodies there. A good discussion of these idea can be found in von Franz's book Alchemical Active Imagination, which discusses the active imagination work of Dorn. This is more a philosphical dialogue than a material one, but the same ideas apply. The second main reason is the alchemists seem to believe that through active imagination work, or dialogues with figures like Mercurius and Nature, one could not only learn wisdom from them, but concentrate their power in a physical substance itself. Parcelsus is especially keen on the power of imaginatio to incarnate spiritual power in a material container and so produce healing or transmutation. Thus active imagination can elicit wisdom from spirit helpers such as Mercurius, or the Filius, can transmute physical substance indirectly, and can concentrate spiritual or imaginal powers and energies in a physical form. I have experienced good results including a few cases of spontaneous healing, but most especially transformation of the psyche itself. I have also experienced some failures, but after twenty years of work with this I still am convinced that the realm of imagination is the true alchemical garden where the greatest results can be obtained. I would love to hear some of your experiences as well as those of others on the forum. Alternatively has anyone knowledge of any other published sources of such meditations? Date: Mon, 17 Mar 1997 22:54:03 -0400 From: Deanna Herrera To Greg Boag, Welcome to the group to Mats Winter, What do you think about the classic Jungian interperetation of the flask as the ego? Not so much to offer an alternative to the alchemical metaphor but to offer another but similar view. The idea of the ego contained and of clarity (As aspects of the spirit, not the whole of spirit as you say the part of the spirit that is involved with matter). Then it would seem that the material of the flask is important. Crystal over glass. I am thinking of the myth of Psyche and Eros. If I remember correctly, Psyche drew water from the spring of life and sealed it in a crystal flask, which was carried by an eagle to the Far seeing tower (Overview, perspective and vision). This saved Psyche from her doom. It was Psyches last task I recall to apease Aphrodite. I like this metaphor because after Psyche marries Eros they have their baby and Joy is born from love and spirit. I will take some time to look up the myth since it has been so long since I have read it. Unless anyone else would like to add additional comments. I realize I have a hard time sticking to the confines of alchemy. Dr. Deanna Herrera (Counseling Psychologist, Stevenson College, UCSC) Date: Tue, 18 Mar 1997 11:14:10 +0100 To Deanna Herrera (and Gary Whiting and all). (To Deanna:) No, I donīt think the Vas Hermeticum is analogous to the ego. I would say that the classical jungian interpretation is "Spirit in a Bottle". This archetype is extremely significant to our time and represents the essence of alchemy. You say you have a "hard time sticking to the confines of alchemy". We all have, that is when "Spiritus Mercurius" escapes from the vessel and the work has to be started all over again. Here is a short review of alchemical thinking the way I see it. It is the most sophisticated "philosophy" that mankind ever created. The reason for all these strange symbols is that the thoughts are so hard to grasp that we have to use symbols instead. The glass or crystal quality of the vessel hints at spiritual qualities. The container of the spirit is also spirit. So the spirit is really containing itself. So what is this spirit that is contained within itself? It is matter! Spiritus Mercurius is equal to Prima Materia or Lapis! The Ourobouros, tail-biting snake, is being discussed now in this group. It is the self-container. He can eat himself, and womit himself up. This is a completely new view of matter. Matter is completely connected to spirit like the head to the tail. But we have inherited the christian, trinitarian viewpoint that matter is dead material that doesnīt hold any real meaning. The meaning of life is within the Spirit. To modern man matter and spirit have only a loose connection. We consider matter as not really evil, only a little "dirty", but well worth manipulating with. As pointed out earlier by Gary Whiting (inner/practical work) the most important thing is to confront the Massa Confusa or Prima Materia. What Gary hints at is the analogy to the jungian concept of integrating the shadow by being confined in a state of "Nigredo". The analogy is there but Jung was quite aware that the alchemical concept went much further. He had to confine himself within the trinitarian world-view of science but the alchemical "shadow-integration" concerns the total withdrawal of the negative projections on matter altogether. Not just withdrawal of the projections of ones own qualities on other people but actually changing ones world-view by realizing that the meaninglessness and dirtyness of matter really comes from the soul as a projection. Matter carries meaning within itself! The glass flask which you hold in your hand, look at it and in a glimpse you will see Mercurius there, with a roguish twinkle in his eye! The medieval alchemist explained that the Serpens Mercurialis will be found in what we think is the most vulgar matter, in excrement, in the menstruum of a whore. What they meant was that if you withdraw the projection and realize that this matter which you think is vulgar, is really Spiritus Mercurius, then you are a Master. Mercurius is the one closest to God. One side of the planet is red hot, and the other is blue cold. Mercurius is Duplex - both matter and spirit. When Einstein tried to explain the path of Mercurius he couldnīt use three-dimensional mathematics which was fully sufficient for other planets. He had to use four-dimensional time-matter mathematics. For nine years he worked himself almost to death before he solved the problem. The path of Mercurius is hard to follow. His number is four as compared to the trinity of christianity. I envisage christianity as the morning-star, the planet of love - Venus, next close to God. Where does these concepts emerge from? Christianity started it itself. What the story of Christ tells us is that matter is not so far away from spirit anyway. How else could God send his Son to earth as a man of flesh and blood? And afterwards he travelled back to the Heavenly Father with his body! (not as a spirit). This is extremely significant. What the christians did was that they rebuffed the Gnostic dualistic world-view that spirit and matter is separated and that matter is essentially inferior to spirit. The christians said that matter is not that bad, not that far away from spirit. By doing that they encouraged the human mind to go still further - towards the modern alchemical quaternity paradigm. Within this context I have to warn you against the saying: "Spirit is within matter". There is gnostic poison here. Spirit is not something that is within matter and can be freed from it. Matter can be converted to spirit in its whole. The correct saying (by an alchemist) should be: Spirit and Matter is One. Now I want to clarify something. Iīm not saying that the alchemical paradigm is right and the christians and the gnostics are wrong. The gnostic paradigm is very attractive. For instance, Iīm sure you all like the Shadows-in-the-Cave parable by Platon. The paradigms are really paradises where one can go and live. I wished I could live in the gnostic paradise, but I canīt. I donīt know why - maybe the air is too thin at the lofty mountain tops of gnosticism. Gnosticism is the paradise of the number two. Christianity is the paradise of the number three. Alchemy is the paradise of number four. The paradise of number one would be Taoism. Of all these paths the most painful and dangerous is the path of a true alchemist. The next hardest is the path of a true christian. Finally Iīd like to repeat what I said in my previous mail. The spirit enjoys being confined in the material world. This is heaven! Being here is the practical work. For instance, donīt we enjoy being here discussing planetary symbols and other strange things? Thatīs what is so hard to understand about alchemy. Donīt let the your spirit fly away from the world. Confine it here. The world is the vessel. Sincerely Mats Winther Date: Tue, 18 Mar 97 10:15:59 UT From: Mike Dickman Greg (and Deanna) You're aware of Madathanus' (i.e., Adrian von Mynsicht's) 'Parabola' in the 'Secret Symbols of the Rosicrucians'?... The version I have is the Steiner Publications 'A Christian Rosenkreutz Anthology' of 1968, in which you will find it on pp. 381-391 (followed, interestingly enough, on the next page, by Vaughan's 'Holy Mountain' text and image, complete with its own tame Ourobouros!)... I was also wondering, Deana, what you thought the confines of alchemy might be? I'd also be interested to know how your 'serpent thing' evolved. Love, m Date: Wed, 19 Mar 1997 11:33:31 +1200 From: Greg Boag To Jeffrey, You're a man after my own heart. Although I began my trance experiences 13 years ago through a strictly conventional training in hypnosis I was always more interested in the discipline of hypnosis for the benefits (spiritually) that could be gained from practicing self-hypnosis. This orientation lead me to develop, in the last six years, what I eventually learned is the technique Jungian therapists recognize as active imagination. So I have found myself, in a kind of back to front manner, practicing a very Jungian approach to psycho-therapy. My original introduction to archetypes came through an interest in practical magick so I am very pleased to be discovering for myself in the last three years that Jung has so much to offer in the areas I am developing by natural inclination and as a sideline to my training. Particularly in the area I am most interested in - active imagination coupled with creative imagination. I also hold very firmly to the idea of thought directly effecting matter and have worked, in the last six years, on some very successful experiments with myself and a select group of friends, on active imagination techniques with can profoundly effect both physical and psychological transmutations (outside of lab' work which I am also involved in). I began work in this area as a by-product of my professional training where I noticed that a select number of therapeutic processes we were taught were having almost immediate and very obvious effects in the physical environment of the students on the course. After having some very important success in my original experiments with my anima I had read a book by one of Jungs students ( I forget her name (Hanna? someone)) on active imagination where she quoted something she said Jung used to quote often at gatherings. Jungs quote involved a story about a friend who went to China(?) and witnessed a Taoist monk effect the weather in th! e dist rict of a small village by imposing his balanced will in the collective conscious of the villagers. I am now very sure that this was Jungs way of hinting ... to those who knew from experience ... that it is very easy (in my experience) to manipluate the physical environment from the psyche via work with archetypes. You asked in your posting 15 March if anyone knows of sources of written material of meditations on lab' processes. I take it that you have seen Alberto LaCava's posting where he suggests the Hermetic Journal. I also have a heap of notes from my personal work in this area and some notes a few of my friends who are familiar with this work are willing to share. I have also a good deal of written material on the subject of the use of active imagination in the transformation of the shadow and the anima/animus (If you're interested). I need to know more about the anima/amimus idea though, especially were the coniunctio is concerned, because my personal focus is in this area and I (and others)have found that results here are producing very interesting effects which are as yet a little beyond my present understanding. Regards, Greg Boag Wed Mar 19 20:54:19 1997 From: Donald Minson Greg said: > . I need to know more about the anima/amimus idea > though, especially were the coniunctio is concerned, because my > personal focus is in this area and I (and others)have found that > results here are producing very interesting effects which are as > yet a little beyond my present understanding. check out Jung's essay: "The Psychology of the Transference" from Volume XVI of his "Collected Works" entitled "The Practice of Psychotherapy" It is wonderful, I just finished it recently and it is presented in an Alchemical format.....It changed the Journey for me and my friend.... Respectfully, Donald Minson Date: Thu, 20 Mar 1997 05:45:24 -0400 From: Dr. Deanna Herrera Dearest Mats: I very very much appreciate your follow up Mats. I am printing it out and will read it over again to digest (I won't throw it up) what you had written. I go by the academic calendar and get spring holiday off so I will have time to give it some thought. Please wait for my reply to come in April. Do you think that the life of a true alchemist is more difficult than the life of a true anyone? I think anyone living authenticaly is up for persecution. For instance, I ran into some men in mexico df. who sewed their eyes shut and starved themselves because they had witnessed their children and wives being murdered for not paying bribes. I later read that they died. Life for them was very hard. Life is hard for everyone and I don't think that any one faith or philosophy or religion has cornered that market. It is a matter of deciding to live out one's own beliefs and then one has the honor of living the hardest of lives. I would very much like to hear why you think the life of a true alchemist is the hardest? I could be swayed. Dear, Mike: I am doing well with the snake thing. Thanks for asking. I am heading back to Chiapas soon and I will be doing some work to follow up on some investigation I did this last summer on snakes and rain in reference to weaving and some indigenous groups. During my vacation I will check out those readings you noted again for further insights. There is an excellent library in Oaxaca that carries Rosicrusion texts, oddly enough. I have a lot of re- reading ahead of me. Well, I did not mean to say that alchemy is "confining" so much as I have stepped off of the discussing alchemy track and have wandered into other philosophies, myths and metaphors and then was redirected to discuss alchemy as it relates to inner process. I simply meant that it is difficult for me to stick to one metaphor. Sometimes I would like to reflect on other analogues of inner work in the forms of Asiatic and Greek myths, Native American stories and mezoamerican traditions as other "maps". I think Adam mentioned to me via mail that those topics are not addressed in this discussion group. That we should keep the topic specific to alchemy. I am working to do just that. Even so, like most of us I have studied so much interesting material not related directly to alchemy that seems related to our discussions. I could somehow find the thread to weave metaphors like these into the fabric of alchemical processes, but I do not have the specific language of alchemy nailed down well enough to do so. I am sure I could relate all of human experience to some alchemical metaphor if I was an adept, which clearly I am not. So I grapple a bit with remaining within the "confines" of my own limited neural lingua franca in regards to the alchemy metaphor of inner work. Not that I think that alchemy is a confining metaphor in itself. Only my knowledge of it is. So being, my impulse is to jump into a bunch of other metaphors to describe ideas related to topics addressed. But I don't because I am working to stick to the goal of discussing alchemy as it relates to inner work. Even though I have read and read and read so much material about alchemy I feel more comfortable discussing say greek myths or hopi creation stories. I have a fairly concrete mind which does nothing to keep me grounded to simple ideas. It just limits my discourse. I appreciate it a great deal when links are made between alchemical processes and other metaphors that look toward addressing or describing the same inner work.Offering a context for which to incorporate alchemy into my own "cognitive/intuitive map"deepens my understanding of alchemy. It is only one seed in a pile of languages to describe what can not be described, the infinite. I just need the cross references. Apologies for wordiness. I just wanted to be crystal clear. Love, Deanna. Date: Thu, 20 Mar 1997 10:11:31 -0600 (CST) From: Mackie Blanton Deanna, you have noted to us that there are times in your posts to this group when you would like to weave in discussions of other analogues and traditions, but that you sense that they might not be "related directly to alchemy [and] the fabric of alchemical processes." I suggest you follow your impulse. All you need to see is that all sacred isms and traditions, and what you call analogues are foundationally *alchemical*, just because they are already always a conflation of internal perceptions of external realities that will induce both inside and outside transformations --as long as the inducer does not look away. Here's an analogy: it does not matter which of the various 600 psychotherapies a psychotherapist practices, because psychotherapies are a gestalt. Hence, every psychotherapy is Gestalt Psychotherapy. All of your traditions, analogues, and isms, therefore, are Alchemy. So if I were you, I wouldn't "jump in"; there's no need to: just be there, on the ground, and make connections without the freneticism. That is one ism that is not alchemical, until it seduces. Mackie Blanton Date: Wed, 19 Mar 1997 11:38:03 +1200 From: Greg Boag To Alberto: Thanks for the suggestion about the Hermetic Journal. Although interested parties are not exactly thick on the ground down under (N.Z.) I think I know someone who has some old copies of Adams publication. You also mentioned some articles your've published. Where ... in the H.Journal? Geheime Figuren? I'm not familiar with this work I dont think. Regards, Greg Boag. |