3.03 - The Naked Truth

classes ::: The Practice of Psycho therapy, Carl Jung, Psychology, chapter,
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object:3.03 - The Naked Truth
book class:The Practice of Psycho therapy
author class:Carl Jung
subject class:Psychology
class:chapter

3
THE NAKED TRUTH
[450]
The text to this picture (Fig. 3) is, with a few alterations, a quotation
from the Tractatus aureus. It runs: He who would be initiated into this
art and secret wisdom must put away the vice of arrogance, must be
devout, righteous, deep-witted, humane towards his fellows, of a cheerful
countenance and a happy disposition, and respectful withal. Likewise he
must be an observer of the eternal secrets that are revealed to him. My son,
above all I admonish thee to fear God who seeth what manner of man thou
art [in quo dispositionis tuae visus est] and in whom is help for the solitary,
whosoever he may be [adiuvatio cuiuslibet sequestrati]. And the
Rosarium adds from Pseudo-Aristotle: Could God but find a man of
faithful understanding, he would open his secret to him.
1
2
3
[451]
This appeal to obviously moral qualities makes one thing quite clear:
the opus demands not only intellectual and technical ability as in the study
and practice of modern chemistry; it is a moral as well as a psychological
undertaking. The texts are full of such admonitions, and they indicate the
kind of attitude that is required in the execution of a religious work. The
alchemists undoubtedly understood the opus in this sense, though it is
difficult to square our picture with such an exordium. The chaste disguises
have fallen away. Man and woman confront one another in unabashed
naturalness. Sol says, O Luna, let me be thy husband, and Luna, O Sol,
I must submit to thee. The dove bears the inscription: Spiritus est qui
unificat. This remark hardly fits the unvarnished eroticism of the picture,
for if what Sol and Luna saywho, be it noted, are brother and sister
means anything at all, it must surely mean earthly love. But since the spirit
descending from above is stated to be the mediator, the situation acquires
another aspect: it is supposed to be a union in the spirit. This is borne out
admirably by one important detail in the picture: the contact of left hands
has ceased. Instead, Lunas left hand and Sols right hand now hold the
branches (from which spring the flores Mercurii, corresponding to the
three pipes of the fountain), while Lunas right and Sols left hand are
touching the flowers. The left-handed relationship is no more: the two
4
5
6
7hands of both are now connected with the uniting symbol. This too has
been changed: there are only three flowers instead of five, it is no longer
an ogdoad but a hexad, a sixrayed figure. The double quaternity has thus
been replaced by a double triad. This simplification is evidently the result
of the fact that two elements have each paired off, presumably with their
opposites, for according to alchemical theory each element contains its
opposite within it. Affinity, in the form of a loving approach, has
already achieved a partial union of the elements, so that now only one pair
of opposites remains: masculine-feminine or agens-patiens, as indicated by
the inscription. In accordance with the axiom of Maria, the elementary
quaternity has become the active triad, and this will lead to the coniunctio
of the two.
8
Figure 3[452]
Psychologically we can say that the situation has thrown off the
conventional husk and developed into a stark encounter with reality, with
no false veils or adornments of any kind. Man stands forth as he really is
and shows what was hidden under the mask of conventional adaptation:
the shadow. This is now raised to consciousness and integrated with the
ego, which means a move in the direction of wholeness. Wholeness is not
so much perfection as completeness. Assimilation of the shadow gives a
man body, so to speak; the animal sphere of instinct, as well as the
primitive or archaic psyche, emerge into the zone of consciousness and can
no longer be repressed by fictions and illusions. In this way man becomes
for himself the difficult problem he really is. He must always remain
conscious of the fact that he is such a problem if he wants to develop at all.
Repression leads to a one-sided development if not to stagnation, and
eventually to neurotic dissociation. Today it is no longer a question of
How can I get rid of my shadow?for we have seen enough of the curse
of one-sidedness. Rather we must ask ourselves: How can man live with
his shadow without its precipitating a succession of disasters?
Recognition of the shadow is reason enough for humility, for genuine fear
of the abysmal depths in man. This caution is most expedient, since the
man without a shadow thinks himself harmless precisely because he is
ignorant of his shadow. The man who recognizes his shadow knows very
well that he is not harmless, for it brings the archaic psyche, the whole
world of the archetypes, into direct contact with the conscious mind and
saturates it with archaic influences. This naturally adds to the dangers of
affinity, with its deceptive projections and its urge to assimilate the
object in terms of the projection, to draw it into the family circle in order
to actualize the hidden incest situation, which seems all the more attractive
and fascinating the less it is understood. The advantage of the situation,
despite all its dangers, is that once the naked truth has been revealed the
discussion can get down to essentials; ego and shadow are no longer
divided but are brought together in anadmittedly precariousunity. This
is a great step forward, but at the same time it shows up the differentness
of ones partner all the more clearly, and the unconscious usually tries to
close the gap by increasing the attraction, so as to bring about the desired
union somehow or other. All this is borne out by the alchemical idea that
the fire which maintains the process must be temperate to begin with and
must then gradually be raised to the highest intensity.

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