A wonderful source of helpful, instructive symbolic concepts is alchemy.

The great psychologist Carl G. Jung spent many years studying the esoteric, intentionally abstruse mass of literature relating to alchemy, determined to demonstrate that the true goal of alchemy, 'The Philosophers Stone', was not a literal substance to turn base metals into gold, but a symbolic process to turn base man into Actualized Self: the process of individuation. <*8>

On this subject, Gerhard Adler wrote: "... the best alchemists knew that they were aiming at the gold within themselves. In all their writings, there is a clear indication that the aim is Self.

Jung himself said that alchemy was somehow the mirror image of psychology." <*6>

One need only study a few of the alchemical trestises such as "Compound of Alchemy" by George Ripley, and the anonymous "Mutus Liber", to see that the individual processes of 'TheGreat Work' (as alchemists referred to it) were actually figurative representations of the personal mestastasies one must experience on the path to emotional, mental, moral, and spiritual growth.

For instance, "If we look into it," John Beebe wrote, "theres a very basic mythological motif. <in alchemy> The motif of 'conjunctio', the coming together of male and female opposites, which creates a sense of wholeness - a sense of Self." <*6> |

This product of 'conjunctio', alchemically represented by the symbol of the hermaphrodite, is brought about by the unification of the anima/animus (subconscious elements) and ego (conscious elements).

'Conjunctio' expressed in Tantric terms is the integration of the male principle Purusha, (or cosmic consciousness) with the female principle Prakriti, (or cosmic force of nature). <*17>

Each alchemical process would seem to have a corresponding psychological one: Rosemary Guiley compared the natural process of depression to ".. the alchemical cooking of sulfur (libido) to extract vapor (fantasies)."<*13> <vaporization>

These processes, although difficult and dangerous, are not destructive, but rather constructive: as Alexandra David-Neel wrote: "What is judged necessary is a sort of transmutation of the substance that makes up the disciple. The forces existing within him should be by no means destroyed, rather should be methodically directed along suitable <productive> channels." <*10>

Ripleys' final alchemical process, called "projection" can be compared to what in mystic meditation is called "Nirodh"; as his preceeding process, "exaltation", describes "Nirvana".

(Jung wrote "Nirvana is the liberation from opposites."<*33>)

"Calcination", or burning to ash, Ripleys' first step, can be equated to the disillusionment or self-reproach that often motivates one to take up the "Great Quest"/"Great Work".

That Ripley intended his writings to be interpreted allegorically was made obvious on the bottom of the famous "Ripley Scroll", by an illustration of an indigent "puffer" (those who used chemical processes attempting to physically transmute lead into gold were called "puffers" because they used bellows to increase the heat in their furnaces) and the words: "Pity me who has squandered my oil <fuel> and labor."

<It might be noted that, in 1941, at Harvard University, three scientists succeeded in transmuting mercury into a tiny amount of gold isotope.>

Alchemical references resonate throughout the worlds' spiritual traditions as well. Guru Nanak, the first Sikh patriarch and leader, wrote: "... through Sangat (a form of congregational fellowship) one obtains the treasure of the Divine Name... just as iron rubbed against the Philosophers' Stone turns to gold, so does dark ignorance transform into bright light in company of Good." <*22>

In Taoism, there are 2 schools of alchemical thought: 'Wai-Tan' (or "School of the Outer Elixir") which concentrates on attaining physical immortality, and 'Nei-Tan' ("School of the Inner Elixir") whose goal is spiritual immortality.

The 'Wai-Tan's lead and mercury (the basic elements of alchemy) become the 'Nei-Tan's Yin and Yang "... the true lead and true mercury." <Chang Po-Tuan in the Wu-chen p'ien>

Chinese Alchemy has also contributed much to Tibetan Buddhism, including the practice of Thumo Rheskiang (the internal generation of bodily warmth). Many important mystical traditions stem from the 3000 year old connection between Indian alchemy (called 'Ayurveda', or "the living wisdom") and Hinduism, including Tantricism.

In Tantric philosophy, the forces governing the cosmos on the macro-level govern the individual being in the micro-level; mirroring the First Rule of golden age European alchemist and physician Paracelsus: "As is above, so below".

Islam, too has been greatly influenced by alchemy; starting with the Arab conquest of Egypt in the 7th century A.D. As a matter of fact, much of the ancient Greek , Egyptian, and Indian alchemical texts and knowledge "rediscovered" by the West after the Crusades had been kept alive by the Arabs; and, three of the greatest early alchemists were also Islam's leading scholar-physicians, Avicenna, Rhasis, and Geber.

(Interestingly, Gebers' writings were so veiled in symbolism that the non-Romanized version of his name, Jiber, has lived on in the modern English language as "jibberish".)

Another, Jaebir ibn Hayyan, wrote alchemical works in the 8th century that today are considered masterpieces of "symbolic" alchemy.

Alchemy then, is not an impracticable system for altering the rules of nature, but a very practical system for improving the nature of man.

This IS gold from lead, truly.

references:

6> Segaller & Berger, "Wisdom of the Dream", 1989

8> C.G. Jung, "Collected Works", Volume 8

10> Alexandra David-Neel, "Initiations & Initiates in Tibet", 1932

13> Rosemary Guiley, "Encyclopedia of Dreams", 1993

17> Mookerjee & Khanna, "The Tantric Way", 1977

22> Nikki-Guninder Kaur Singh, "Sikhism", 1993

33> C.G. Jung, "Collected Works", Volume 7