Abstract
In both Jung’s work and similarly in mystical theology, the approach to Divine Darkness requires an eclipse or transcendence of the mind—in analytic terms, a going beyond the ego to the Self, an experience that is “always a defeat for the ego.” The Self for Jung is a numinous archetype that plays the role of the God image in the human psyche. What Jung seems to mean is that as we approach the Divine, our ordinary consciousness must be both defeated and transcended. In the mystical reflections of Pseudo-Dionysius, this transcendence is also a Divine Illumination which I imagine as an archetypal core of the bright shadow that can be helpful in understanding and amplifying the mystery to which Jung points. While Dionysius and Jung are saying somewhat different things, there is a significant overlap in insight. Reading the traditions of Mystical theology and Jungian analysis side by side can both deepen our “unknowing,” and through an unwarranted crossing of boundaries and contexts, it can also increase our understanding and appreciation of the mysteries of both fields.
This paper was first presented at the “Ars Alchemica: The Art and Alchemy of Transformation” Conference held at Pacifica Graduate Institute, Santa Barbara, CA, USA, August 2017.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
- 2.
This point is strikingly similar to the Madhyamika logic of the Buddhists—the voiding of the void.
- 3.
This account is based on numerous reports of Leary’s dying moments. For example, refer to Carol Sue Rosin’s “Timothy Leary’s Last Moments,” http://www.earthportals.com/Portal_Ship/rosin.html.
- 4.
For Kroll-Fratoni’s discussion of this similarity, refer to Kroll-Fratoni (2013), pp. 230–31.
References
Abraham, Lyndy. 1998. A Dictionary of Alchemical Imagery. Cambridge: Cambridge University Press.
Cheak, Aaron. 2013. “Introduction: Circumambulating the Alchemical Mysterium.” In Alchemical Traditions from Antiquity to the Avant-Garde, edited by Aaron Cheak, 18–43. Melbourne: Numen Books.
Cheetham, Tom. 2002. “Within This Darkness: Incarnation, Theophany and the Primordial Revelation.” Esoterica IV: 61–95. Accessed October 4, 2017. http://www.esoteric.msu.edu/VolumeIV/Darkness.htm.
Coleman, Warren. 2006. “Imagination and the Imaginary.” Journal of Analytical Psychology 51 (1): 21–41.
Corbin, Harry. 1994. The Man of Light in Iranian Sufism. Translated by N. Pearson. New Lebanon, NY: Omega Publications.
Dionysius the Areopagite. 1949. Mystical Theology and the Celestial Hierarchies. Translated by the Editors of the Shrine of Wisdom. Godalming, UK: The Shrine of Wisdom.
Edinger, Edward F. 1995. The Mysterium Lectures: A Journey Through C. G. Jung’s Mysterium Coniunctionis. Edited by J. Dexter Blackmer. Toronto, CA: Inner City Books.
Giegerich, Wolfgang. [1998] 2001. The Soul’s Logical Life: Towards a Rigorous Notion of Psychology. Frankfurt am Main, DE: Peter Lang.
Gratacolle, William. 1652. “The Names of the Philosophers Stone.” In Five Treatises of the Philosophers Stone, edited by Henry Pinnell, 65–72. London, UK: Thomas Harper.
Henderson, David. 2014. Apophatic Elements in the Theory and Practice of Psychoanalysis: Pseudo-Dionysius and C. G. Jung. London, UK: Routledge.
Hewitson, Owen. 2015. “What Does Lacan Say About … Jouissance.” Accessed October 4, 2017. http://www.lacanonline.com/index/2015/07/what-does-lacan-say-about-jouissance/.
Hillman, James. 2010. Alchemical Psychology, Uniform Edition of the Writings of James Hillman, vol. 5. Putnam, CT: Spring.
Jung, C. G. 1968. Psychology and Alchemy, The Collected Works of C. G. Jung. Edited by Gerhard Adler and translated by R. F. C. Hull, vol. 12. Princeton, NJ: Princeton University Press.
———. 1970. Mysterium Coniunctionis. The Collected Works of C. G. Jung. Edited by Gerhard Adler and translated by R. F. C. Hull, vol. 14. Princeton, NJ: Princeton University Press.
———. 1971. Psychological Types. The Collected Works of C. G. Jung. Edited by Gerhard Adler and translated by R. F. C. Hull, vol. 6. Princeton, NJ: Princeton University Press.
Kant, Immanuel. 1915. Dreams of a Spirit-Seer. London, UK: New-Church Press Limited.
Kroll-Fratoni, Mark. 2013. “The Significance of Meister Eckhart’s View of the Self for Psychoanalytic Theories of Subjectivity: A Radical Hermeneutic Study.” PhD diss., Duquesne University. Available online at: https://pqdtopen.proquest.com/doc/1426182497.html?FMT=AI.
Marlan, Stanton. 2005. The Black Sun: The Alchemy and Art of Darkness. College Station, TX: Texas A&M University Press.
———. 2006. “From the Black Sun to the Philosopher’s Stone.” Spring: A Journal of Archetype and Culture 74: 1–30.
———. 2013. “The Philosophers’ Stone as Chaosmos: The Self and the Dilemma of Diversity.” Jung Journal: Culture and Psyche 7 (2): 10–23.
Power, Pamela. 2017. “‘The Psychological Difference’ in Jung’s Mysterium Coniunctionis.” In Psychology of as the Discipline of Interiority: “The Psychological Difference” in the Work of Wolfgang Giegerich, edited by Jennifer M. Sandoval and John C. Knapp, 43–54. London, UK: Routledge.
Pseudo-Dionysius. 1987. Pseudo-Dionysius: The Complete Works. Translated by Colm Luibheid and Paul Rorem. New York, NY: Paulist Press.
Author information
Authors and Affiliations
Corresponding author
Editor information
Editors and Affiliations
Rights and permissions
Copyright information
© 2018 The Author(s)
About this chapter
Cite this chapter
Marlan, S. (2018). Divine Darkness and Divine Light: Alchemical Illumination and the Mystical Play Between Knowing and Unknowing. In: Cattoi, T., Odorisio, D. (eds) Depth Psychology and Mysticism. Interdisciplinary Approaches to the Study of Mysticism. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-79096-1_13
Download citation
DOI: https://doi.org/10.1007/978-3-319-79096-1_13
Published:
Publisher Name: Palgrave Macmillan, Cham
Print ISBN: 978-3-319-79095-4
Online ISBN: 978-3-319-79096-1
eBook Packages: Religion and PhilosophyPhilosophy and Religion (R0)