| Mysterium Coniunctionis: An inquiry into the separation & synthesis of psychic opposites in alchemy By: Elham (Ellie) Ezzati, M.A., C.M.T. |
Alchemy gives us a unique glimpse into the depths of the unconscious. It comes from medieval natural
philosophy. Alchemists, as far as we know, where the first group of people who started the spirit of
inquiry, but because as investigators of the nature of matter they were still half asleep, they projected
their fantasies and dream images into matter.
The Alchemists were rooted in both Western and Eastern Psyche which we have inherited. So their
imagery, their fantasy, their dream is our fantasy, and our dream.
These alchemical images feed ones' connection to the psyche and can help us in our understanding of
it. According to Edinger (1984) Mysterium Coniuntio is a bible of the Psyche and in order to really get
something out of this model, one really does need to have some experience of the psyche to know what
Jung is talking about (p.10).
Alchemy is about opposites and the integration of these opposites. It is about enmity and about love or
desire. The opposites constitute the most basic anatomy of the psyche. The flow of libido, or psychic
energy is generated by the polarization of opposites in the same way as electricity flows between the
(+) and (-) poles of an electrical circuit. So, whenever we are attracted towards a desired object or
react against a hated object, we are caught up in the drama of the opposites and it is the dynamo of
opposites which keep the psyche alive (p.11-12). However, just having experiences of being attracted to
and repulsed by things does not constitute consciousness. Consciousness requires a simultaneous
experience of the opposites and the acceptance of that experience. The greater the degree of this
acceptance, the greater the consciousness (p.12).
Edinger discusses that the initial discovery of opposites is very important for a developing ego. In
order for the ego to exist at first, it must define itself as something different from its environment and
often that is done by saying, "I am this and I am not that." But as a result of this early operation the
shadow is created. All that is announced as "am not" goes into the unconscious as shadow. Sooner or
later, if psychic development is to occur, that split off shadow must be encountered again as inner
reality and gradually owned as part of the self.
The most terrifying pair of opposites is good and evil. For the initial survival of the ego, it's more
essential that the ego experience itself as more good than bad. However, as the ego matures, the
situation gradually changes and the individual becomes able to take on the task of being the carrier of
evil. Then it's not so important to locate the evil elsewhere. He writes, "When one is able to
acknowledge one's evil, one becomes a carrier of the opposites, and in so doing contributes to the
creation of the coniunctio, or psychic healing and wholeness" (p.14).
In order to grow and experience wholeness, it is imperative that we experience the opposites. For
example, failure, guilt, defeat and wining are necessary experiences. They are the gateway to the
unconscious. Otherwise, the lack of them keeps us superficial and worst yet, if not made conscious,
they are forced into shadow projection. Jung says, "I am bound to that which I hate as surely as I am to
that which I love" (CW, par. 534).
The important part of this process is to notice where one's libido is psychologically stuck, not whether
one is for or against a particular thing. If we follow such reflections diligently, very gradually we will
collect our scattered psyche from the outer world and in doing that we will be working on the coniunctio.
According to alchemical symbolism, the coniunctio is the goal of the process; it is the stuff, the
substance that is created by the alchemical procedure when finally it succeeds in uniting the opposites.
It is a mysterious, transcendent thing that can be expressed by many symbolic images (Edinger, p.18).
It is also important to know that the coniunctio is a cyclic phenomenon or process which here is
depicted in a sequence of ten phases. One goes through the cycle many times, sometimes in small ways
and sometimes in large ways. There may be one or two occasions in one's life when one has the major
encounter, but smaller versions of the same process are going on all the time and creating progressive
increments of consciousness.
The coniunctio is also a general enough process where it can be applied universally and so men and
women can approach it the same way, and also be able to work out the variation according to individual
needs (p.20).
This portion of the paper brings me to describing the psychological interpretation of the Rosarium
pictures which are the ten cyclical stages of the coniunctio. This alchemical symbolism can be applied to
any psychic material that we may be dealing with at any point in our life, with the goal of this process
being integration. Given what I have personally been dealing with for the past couple of months, I am
going to explain the images from the context of relationship with another. However, it is possible to
look at the Rosarium from two other contexts as well. It could be looked at as a process going on with
in the individual psyche. In that case, the vessel containing the process would a single individual.
Finally, the images could represent a psychological process going on within a group or community. In
that case, it is a collective process and not at all personal.
Again, it is important to state that like dreams, the Rosarium needs to be understood mainly in terms
of symbolic representations for the psychic journey. These symbols need to seen as being fluid and
therefore not be concretized into exact pictures, images, ideas or events.
PICTURE 1: THE MANDALA FOUNTAIN
In this picture, the four corner stars represent the four elements which were believed to have come
from the vapors created by the two serpents. There is a fifth star in the center which is meant to unify
the four elements. This picture is the prima materia, and the ultima materia. It is the beginning and the
end result or the alpha and the omega of this process. This mercurial fountain represents the
psychological foundations of the psyche prior to the birth of the ego. Washburn would refer to this as
being one with the Dynamic Ground. This is in early life, when there is not much reflection going on, but
in later life the ego is obliged to relate to what this picture represents and live it out consciously. Often
in dreams this symbol may be seen as a Mandala (Edinger, pp.40-44).
PICTURE 2: EMERGENCE OF THE OPPOSITES
Here the king stands on the sun and the Queen stands on the moon which may represent the separation
of light and dark (frequent theme of creation myths). The fifth star is still present as the unifying star.
The king and queen are archetypal entities and are facing each other which is a form of confrontation.
Consciousness, therefore has been born. The dove is the instigator of drama and it represents both the
Holy Ghost as well as the Goddess Aphrodite. Symbolically these are two different aspects which are
put together into one paradoxical image. This image could represent the separation of our sexuality
from our spirituality or separation of our body from sexuality and spirit. Here one may be gripped by
the passion of love and hate or love or lust (pp.44-50).
PICTURE 3: STRIPPED FOR ACTION
The same two crowned figures with clothes removed. The nature of their connection is also different
from last picture. They are no longer holding their left hands which signify an unconscious connection,
instead, they are connected by two flowers they mutually hold. The fifth star is missing, yet the flower
has six points which still signifies unification.
Here psychological or sexual intimacy has been constellated and consciously engaged. The couple are
committed to pursue a desired object, therefore they may be acting out sexually. What was an
unconscious urge in picture 2 becomes a conscious decision in picture 3 (pp.50-53).
PICTURE 4: DESCENT INTO THE BATH
The six fold nature of the star and of the flower arrangement is duplicated on the lower level of the
fountain which is depicted as a hexagonal basin. The dove is still present, and the king and queen are
still facing each other naked. They are in water, which may represent descent into the unconscious.
Here the sun and the moon are dissolved in the water which may mean the two separate entities are
forced together and must relate to one another. Since sun and moon also represent gold and silver in
alchemy, the only way to bring these two elements together is by dissolving them in mercury. The only
way to do that is to slow down the mercury so that it can dissolve the two solvents. Psychologically
speaking, after the initial intense encounter of the couple takes place, things then slow down to a point
where the couple get to know each other better and learn of their similarities and differences.
Merging also occurs here in relationships and depending on the development of the ego, this state can
be either very blissful or terrifying. The more developed ego that values its separate existence will
want to flee from the experience, while the less developed ego will want to remain merged.
Also, at this stage, the relationship is the container of the transpersonal and not yet individualized, even
though, each partner may have the experience of wholeness in the relationship. This is a common
phenomenon and for some people they just stay in this phase for a life time. These are the marriages
where two partner make up two halves of a whole; the wholeness resides in the pair, so when one dies
the other dies very quickly too (pp.54-61).
PICTURE 5: UNION, MANIFESTATION OF THE MYSTERY
The two figures have submerged completely into the basin and are under water. Therefore, they are not
visible at all. There is no dove, no star, and no longer the six pointed flower patter. The sun and moon
are still present and they have descended along with the figures. The figures are in a state of
intercourse.
Usually this stage is not experienced consciously. It is lived but not experienced. In the vast majority of
cases where this cycle is initiated, the cycle short-circuits and reverts to picture one and starts over
again.
What may happen in relationships is that as soon as things get rough, or conflict arized, we end the
relationship and go on to the next one. This cycle occurs for most of us going from stage 1-5, until one
day we wake up and realize something is not working for us and that we just keep repeating the same
patterns in our life. Often, up to this point is the first half of life, while the next five are the second half
(pp.62-67).
PICTURE 6: IN THE TOMB
Things have become very simplified. There is a mortuary slab with a united dead body on it. Picture 5
literally strikes one dead-- a psychological death. Once you see behind the operation of the opposites,
you are not their victim any more, but at the same time you lose connection with the energy that
propelled you through life before. When one sees behind the mechanism of the opposites, then the
dynamo of the psyche is broken. There is no energy gradient between the poles to maintain a flow of
life; the opposites have canceled each other out.
We see this mortification all around. The theme of marriage and death (Romeo and Juliet), or someone
being married to death. Another way to see this picture is that it represents the death of ego upon
encounter with the self. Jung says, " The integration of contents that were always unconscious and
protected involves a serious lesion of the ego. Alchemy expresses this through the symbols of death,
mutilation or poisoning".
While a very painful and difficult process, at this point, I speculate that one has decided to sit with the
conflict they may be having with a significant other and reflect upon it and actually take responsibility
for their own actions and take back some of the projections and blame. Often, this is so difficult to do
that many avoid the pain and the psychic death by ending the relationship rather than going through
this process. No matter what, the person faces an experience of total disillusionment and defeat
(pp.68-74).
PICTURE 7: SEPARATION OF SOUL & BODY
Now things become a little more complex. More elements enter the picture. The little person in the
picture represents the soul leaving or separating from the body at the moment of death. Psychologically
it corresponds to what happens when sizable identification or projection breaks down.
The cloud represents the transpersonal or spirit. The soul leaves the body for a while and goes to spirit.
This is a very numinous experience and can also be called the Death/Re-birth life cycle (pp.74-81).
PICTURE 8: GIDEON'S DEW DRIPS FROM THE CLOUD
The homunculus has disappeared into the cloud while the Dead united body remains on the slab. The
new feature is the Dew starts dripping from the cloud. Movement is now initiated from upward to below
as opposed to the last picture which was from below to upwards. This picture is telling the alchemist
that they are now living Gideon's myth and not just any myth. According to Jung, this myth depicts,
"...a sign of divine intervention, it is the moisture that heralds the return of the soul."
Also, the alchemical name for this phase of the process is purification. Here the dew descends to purify
and revive the dead body. Dead body also refers to the ego and the fact that the ego is now being
purified from contamination with the unconscious (pp.82-87).
PICTURE 9: REUNION OF SOUL AND BODY
Everything is somewhat the same here except the soul is now returning to the body. The idea is that it
is safe to go back to the body because it has been purified. The same is happening for the birds. The
buried bird is the dead body and is on the way to being born out of its buried state, much as the dead
body is about to be resurrected. Birds also represent heaven and earth coming together and no longer
being separate (pp.88-93).
PICTURE 10: RESURRECTION OF THE UNITED ETERNAL BODY
The united body, combining king and queen is now alive and erect, standing on the moon, above the
earth. This is the final stage of the coniunctio where the soul-spirit-body unite as one. the three snakes
with a crown could represent the transformation of our reptilian psyche. The wings of the united body
could represents the process of individuation. The sun and moon tree could represent the power of
replication and multiplication, which means every time an individual has succeeded to some extent in
achieving a relation to the Self, that achievement has a tendency to be contagious, to affect others--to
multiply. Of course it has to meet matter that is open to receive it in order for the multiplication to take
effect (pp.94-103).
Finally, to note the significance of these pictures again is that if one lives an alchemical life, one creates
a product and that product has a life and a quality and an existence beyond temporal existence which is
a more fulfilling life.
Work Cited
Edinger, E. (1985). Anatomy of the Psyche: Alchemical Symbolism in Psychotherapy. La Salle, IL:
Open Court.
Edinger, E. (1984). The Mystery of the Coniunctio. Canada, Inner City Books.
Jung,C.G. The Collected Works of C.G. Jung (Bollingen Series XX). 20 vols. Trans. R.F.C. Hull. Ed.
H.Read, M. Fordham, G. Adler, Wm McGuire. Princeton: Princeton University Press, 1953-1979.
philosophy. Alchemists, as far as we know, where the first group of people who started the spirit of
inquiry, but because as investigators of the nature of matter they were still half asleep, they projected
their fantasies and dream images into matter.
The Alchemists were rooted in both Western and Eastern Psyche which we have inherited. So their
imagery, their fantasy, their dream is our fantasy, and our dream.
These alchemical images feed ones' connection to the psyche and can help us in our understanding of
it. According to Edinger (1984) Mysterium Coniuntio is a bible of the Psyche and in order to really get
something out of this model, one really does need to have some experience of the psyche to know what
Jung is talking about (p.10).
Alchemy is about opposites and the integration of these opposites. It is about enmity and about love or
desire. The opposites constitute the most basic anatomy of the psyche. The flow of libido, or psychic
energy is generated by the polarization of opposites in the same way as electricity flows between the
(+) and (-) poles of an electrical circuit. So, whenever we are attracted towards a desired object or
react against a hated object, we are caught up in the drama of the opposites and it is the dynamo of
opposites which keep the psyche alive (p.11-12). However, just having experiences of being attracted to
and repulsed by things does not constitute consciousness. Consciousness requires a simultaneous
experience of the opposites and the acceptance of that experience. The greater the degree of this
acceptance, the greater the consciousness (p.12).
Edinger discusses that the initial discovery of opposites is very important for a developing ego. In
order for the ego to exist at first, it must define itself as something different from its environment and
often that is done by saying, "I am this and I am not that." But as a result of this early operation the
shadow is created. All that is announced as "am not" goes into the unconscious as shadow. Sooner or
later, if psychic development is to occur, that split off shadow must be encountered again as inner
reality and gradually owned as part of the self.
The most terrifying pair of opposites is good and evil. For the initial survival of the ego, it's more
essential that the ego experience itself as more good than bad. However, as the ego matures, the
situation gradually changes and the individual becomes able to take on the task of being the carrier of
evil. Then it's not so important to locate the evil elsewhere. He writes, "When one is able to
acknowledge one's evil, one becomes a carrier of the opposites, and in so doing contributes to the
creation of the coniunctio, or psychic healing and wholeness" (p.14).
In order to grow and experience wholeness, it is imperative that we experience the opposites. For
example, failure, guilt, defeat and wining are necessary experiences. They are the gateway to the
unconscious. Otherwise, the lack of them keeps us superficial and worst yet, if not made conscious,
they are forced into shadow projection. Jung says, "I am bound to that which I hate as surely as I am to
that which I love" (CW, par. 534).
The important part of this process is to notice where one's libido is psychologically stuck, not whether
one is for or against a particular thing. If we follow such reflections diligently, very gradually we will
collect our scattered psyche from the outer world and in doing that we will be working on the coniunctio.
According to alchemical symbolism, the coniunctio is the goal of the process; it is the stuff, the
substance that is created by the alchemical procedure when finally it succeeds in uniting the opposites.
It is a mysterious, transcendent thing that can be expressed by many symbolic images (Edinger, p.18).
It is also important to know that the coniunctio is a cyclic phenomenon or process which here is
depicted in a sequence of ten phases. One goes through the cycle many times, sometimes in small ways
and sometimes in large ways. There may be one or two occasions in one's life when one has the major
encounter, but smaller versions of the same process are going on all the time and creating progressive
increments of consciousness.
The coniunctio is also a general enough process where it can be applied universally and so men and
women can approach it the same way, and also be able to work out the variation according to individual
needs (p.20).
This portion of the paper brings me to describing the psychological interpretation of the Rosarium
pictures which are the ten cyclical stages of the coniunctio. This alchemical symbolism can be applied to
any psychic material that we may be dealing with at any point in our life, with the goal of this process
being integration. Given what I have personally been dealing with for the past couple of months, I am
going to explain the images from the context of relationship with another. However, it is possible to
look at the Rosarium from two other contexts as well. It could be looked at as a process going on with
in the individual psyche. In that case, the vessel containing the process would a single individual.
Finally, the images could represent a psychological process going on within a group or community. In
that case, it is a collective process and not at all personal.
Again, it is important to state that like dreams, the Rosarium needs to be understood mainly in terms
of symbolic representations for the psychic journey. These symbols need to seen as being fluid and
therefore not be concretized into exact pictures, images, ideas or events.
PICTURE 1: THE MANDALA FOUNTAIN
In this picture, the four corner stars represent the four elements which were believed to have come
from the vapors created by the two serpents. There is a fifth star in the center which is meant to unify
the four elements. This picture is the prima materia, and the ultima materia. It is the beginning and the
end result or the alpha and the omega of this process. This mercurial fountain represents the
psychological foundations of the psyche prior to the birth of the ego. Washburn would refer to this as
being one with the Dynamic Ground. This is in early life, when there is not much reflection going on, but
in later life the ego is obliged to relate to what this picture represents and live it out consciously. Often
in dreams this symbol may be seen as a Mandala (Edinger, pp.40-44).
PICTURE 2: EMERGENCE OF THE OPPOSITES
Here the king stands on the sun and the Queen stands on the moon which may represent the separation
of light and dark (frequent theme of creation myths). The fifth star is still present as the unifying star.
The king and queen are archetypal entities and are facing each other which is a form of confrontation.
Consciousness, therefore has been born. The dove is the instigator of drama and it represents both the
Holy Ghost as well as the Goddess Aphrodite. Symbolically these are two different aspects which are
put together into one paradoxical image. This image could represent the separation of our sexuality
from our spirituality or separation of our body from sexuality and spirit. Here one may be gripped by
the passion of love and hate or love or lust (pp.44-50).
PICTURE 3: STRIPPED FOR ACTION
The same two crowned figures with clothes removed. The nature of their connection is also different
from last picture. They are no longer holding their left hands which signify an unconscious connection,
instead, they are connected by two flowers they mutually hold. The fifth star is missing, yet the flower
has six points which still signifies unification.
Here psychological or sexual intimacy has been constellated and consciously engaged. The couple are
committed to pursue a desired object, therefore they may be acting out sexually. What was an
unconscious urge in picture 2 becomes a conscious decision in picture 3 (pp.50-53).
PICTURE 4: DESCENT INTO THE BATH
The six fold nature of the star and of the flower arrangement is duplicated on the lower level of the
fountain which is depicted as a hexagonal basin. The dove is still present, and the king and queen are
still facing each other naked. They are in water, which may represent descent into the unconscious.
Here the sun and the moon are dissolved in the water which may mean the two separate entities are
forced together and must relate to one another. Since sun and moon also represent gold and silver in
alchemy, the only way to bring these two elements together is by dissolving them in mercury. The only
way to do that is to slow down the mercury so that it can dissolve the two solvents. Psychologically
speaking, after the initial intense encounter of the couple takes place, things then slow down to a point
where the couple get to know each other better and learn of their similarities and differences.
Merging also occurs here in relationships and depending on the development of the ego, this state can
be either very blissful or terrifying. The more developed ego that values its separate existence will
want to flee from the experience, while the less developed ego will want to remain merged.
Also, at this stage, the relationship is the container of the transpersonal and not yet individualized, even
though, each partner may have the experience of wholeness in the relationship. This is a common
phenomenon and for some people they just stay in this phase for a life time. These are the marriages
where two partner make up two halves of a whole; the wholeness resides in the pair, so when one dies
the other dies very quickly too (pp.54-61).
PICTURE 5: UNION, MANIFESTATION OF THE MYSTERY
The two figures have submerged completely into the basin and are under water. Therefore, they are not
visible at all. There is no dove, no star, and no longer the six pointed flower patter. The sun and moon
are still present and they have descended along with the figures. The figures are in a state of
intercourse.
Usually this stage is not experienced consciously. It is lived but not experienced. In the vast majority of
cases where this cycle is initiated, the cycle short-circuits and reverts to picture one and starts over
again.
What may happen in relationships is that as soon as things get rough, or conflict arized, we end the
relationship and go on to the next one. This cycle occurs for most of us going from stage 1-5, until one
day we wake up and realize something is not working for us and that we just keep repeating the same
patterns in our life. Often, up to this point is the first half of life, while the next five are the second half
(pp.62-67).
PICTURE 6: IN THE TOMB
Things have become very simplified. There is a mortuary slab with a united dead body on it. Picture 5
literally strikes one dead-- a psychological death. Once you see behind the operation of the opposites,
you are not their victim any more, but at the same time you lose connection with the energy that
propelled you through life before. When one sees behind the mechanism of the opposites, then the
dynamo of the psyche is broken. There is no energy gradient between the poles to maintain a flow of
life; the opposites have canceled each other out.
We see this mortification all around. The theme of marriage and death (Romeo and Juliet), or someone
being married to death. Another way to see this picture is that it represents the death of ego upon
encounter with the self. Jung says, " The integration of contents that were always unconscious and
protected involves a serious lesion of the ego. Alchemy expresses this through the symbols of death,
mutilation or poisoning".
While a very painful and difficult process, at this point, I speculate that one has decided to sit with the
conflict they may be having with a significant other and reflect upon it and actually take responsibility
for their own actions and take back some of the projections and blame. Often, this is so difficult to do
that many avoid the pain and the psychic death by ending the relationship rather than going through
this process. No matter what, the person faces an experience of total disillusionment and defeat
(pp.68-74).
PICTURE 7: SEPARATION OF SOUL & BODY
Now things become a little more complex. More elements enter the picture. The little person in the
picture represents the soul leaving or separating from the body at the moment of death. Psychologically
it corresponds to what happens when sizable identification or projection breaks down.
The cloud represents the transpersonal or spirit. The soul leaves the body for a while and goes to spirit.
This is a very numinous experience and can also be called the Death/Re-birth life cycle (pp.74-81).
PICTURE 8: GIDEON'S DEW DRIPS FROM THE CLOUD
The homunculus has disappeared into the cloud while the Dead united body remains on the slab. The
new feature is the Dew starts dripping from the cloud. Movement is now initiated from upward to below
as opposed to the last picture which was from below to upwards. This picture is telling the alchemist
that they are now living Gideon's myth and not just any myth. According to Jung, this myth depicts,
"...a sign of divine intervention, it is the moisture that heralds the return of the soul."
Also, the alchemical name for this phase of the process is purification. Here the dew descends to purify
and revive the dead body. Dead body also refers to the ego and the fact that the ego is now being
purified from contamination with the unconscious (pp.82-87).
PICTURE 9: REUNION OF SOUL AND BODY
Everything is somewhat the same here except the soul is now returning to the body. The idea is that it
is safe to go back to the body because it has been purified. The same is happening for the birds. The
buried bird is the dead body and is on the way to being born out of its buried state, much as the dead
body is about to be resurrected. Birds also represent heaven and earth coming together and no longer
being separate (pp.88-93).
PICTURE 10: RESURRECTION OF THE UNITED ETERNAL BODY
The united body, combining king and queen is now alive and erect, standing on the moon, above the
earth. This is the final stage of the coniunctio where the soul-spirit-body unite as one. the three snakes
with a crown could represent the transformation of our reptilian psyche. The wings of the united body
could represents the process of individuation. The sun and moon tree could represent the power of
replication and multiplication, which means every time an individual has succeeded to some extent in
achieving a relation to the Self, that achievement has a tendency to be contagious, to affect others--to
multiply. Of course it has to meet matter that is open to receive it in order for the multiplication to take
effect (pp.94-103).
Finally, to note the significance of these pictures again is that if one lives an alchemical life, one creates
a product and that product has a life and a quality and an existence beyond temporal existence which is
a more fulfilling life.
Work Cited
Edinger, E. (1985). Anatomy of the Psyche: Alchemical Symbolism in Psychotherapy. La Salle, IL:
Open Court.
Edinger, E. (1984). The Mystery of the Coniunctio. Canada, Inner City Books.
Jung,C.G. The Collected Works of C.G. Jung (Bollingen Series XX). 20 vols. Trans. R.F.C. Hull. Ed.
H.Read, M. Fordham, G. Adler, Wm McGuire. Princeton: Princeton University Press, 1953-1979.
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