By Dale Mathers
Alchemical symbols are a part of pop culture, such a lot lately popularised within the Harry Potter books. Alchemy intrigued Carl Jung, the founding father of analytical psychology. It encouraged him as he wrote ‘the pink Book’ - the magazine of his voyage of inner discovery. He dedicated a lot of his existence to it, utilizing alchemical symbols as metaphors for subconscious procedures. Alchemy and Psychotherapy explores the problem of alchemy within the consulting room and its program to social and political matters. This publication argues opposed to the dominant discourse in modern psychotherapy - clinical materialism - and for the invention of religious meaning.
Alchemy and Psychotherapy has 4 major sections:
‘Alchemy and meaning’ - seems on the heritage of alchemy, really the logo of the coniunctio - sacred marriage - a metaphor for the healing relationship.
'The symbolic attitude’ - explores operating with desires, fairytales, astrology and the physique: each one of that's a symbolic language.
‘The spirit and the typical world’ - discusses the idea that of 'burn out' - of therapists, our ecological assets, the paranormal facets of quantum physics and the philosophical underpinning of image formation.
‘Clinical Applications’ - exhibits alchemy’s use with sufferers of abuse, these suffering to safe gender identification, in anorexia and in ‘social healing’ - atonement and restorative justice - which follow the belief of the coniunctio.
Alchemy and Psychotherapy is illustrated all through with medical examples, alchemical photos and poetry which emphasise that alchemy is either an inventive artwork and a technology. Bringing jointly participants from quite a lot of disciplines, Dale Mathers and members exhibit that remedy is either artwork and technology, that the consulting room is the alchemical laboratory, and that their learn is their artistic engagement. Alchemy and Psychotherapy can be a worthy source for practitioners, scholars in any respect degrees of psychotherapy, analytical psychology, psychoanalysis and inventive, art-based remedies and for artistic practitioners (in movie, literature and acting arts) who draw on Jung’s rules.
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Additional info for Alchemy and Psychotherapy: Post-Jungian Perspectives
The centrality of alchemy in Jung’s psychology is clear. At least three volumes of his Collected Works are devoted to it. I will look at the ancient art of alchemy examining the archetype of the self, fundamental to the Jungian model for understanding the psyche. This leads on to the concept of the individuation process as mirrored in the experiments and processes of the alchemists. Jung saw these as a most profound metaphor whose symbolism he felt was closer to the unconscious than any other. The search for the philosopher’s stone, the gold, from base metal demonstrates the stages in the archetypal journey of the ego towards its acknowledgment of and ﬁnal submission to the central archetype that Jung called ‘the self’.
The experiences of the alchemists were, in a sense, my experiences and their world was my world. This was, of course, a momentous discovery. I had stumbled upon the historical counterpart of my psychology of the unconscious. The possibility of a comparison of Alchemy with the uninterrupted chain back to Gnosticism, gave substance to my psychology. (Jung, 1977, p. 231) Traditionally Gnosticism is thought of as an ancient heresy which arose from second-century Christianity and then died out. This is not the case.
The word is analogous to self-realisation, self-actualisation, transcendence and enlightenment. First, he looks at a vivid account of a case where, bewildered by the emergence in his patient of a range of bizarre symptoms, Jung recognised his patient was enacting a Kundalini experience. He discusses the relationship of numinous experiences to healing, sexuality and spirituality in the context of Jung’s life. The philosopher’s stone Four themes illustrating the quest for the philosopher’s stone spontaneously emerged in our collaboration.