Carl Jung's Analytic Psychology and the Secret of the Golden Flower on the Thinking of Mandala

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1 Tajen Journal Vol * *

2 Carl Jung's Analytic Psychology and the Secret of the Golden Flower on the Thinking of Mandala Chi-chuan Chen* Abstract Carl Jung s theory of psychoanalysis and Chinese Taoist book T ai I Chin Hua Tsung Chih (The Secret of Golden Flower ) about Neidan practices(internal alchetype) both are the formations from different cultural backgrounds and time periods. Nevertheless both share the same goal which is trying to go beyond the personal life in order to meet the infinite progress of cosmos. In this way Jung thinks the Self is thus presented through the process of individualization. The Self is the central archetype which is the totality of the personality and symbolized by the mandala. For Chinese believes through the spiritual practice of internal alchemy one will get the golden elixir known as Jindan( ) which is symbolized by the mandala of the golden flower. Thus, in order to find out the origin of life we have to turn inward, in this way we sent the flow of life back to the unconsciousness. Then the symbol of the golden flower as one of an example appears from the archetype in the field of the unconsciousness. However the mandala we discover in the collective unconscious has the wholeness of the Self and power within. Keyword: Carl G. Jung, The Secret of Golden Flower, mandala, the process of individualization, Symbolism of the Center, Coincidentia oppositorum *The Department of Digital Multimedia Design, Tajen University, Instructor

3 57 1. (Carl Gustav Jung ) collective unconsciousness the Self mandala p :

4 2. (Das Geheimnis der goldenen Blute Ein chinesisches ebensbuch ) 1928 (Richard Wilhelm, ) (Chinese Alchemy ) (the process of individuation) /6/5 ( ) (1917) ( ) 1928 (Richard Wilhelm) 4 Richard Wilhelm, The Secret of the Golden Flower, N.Y.:A Helen And Kurt Wolff Book,1962, p.xiv. 5 C. G.Jung, Alchemical Studies, NJ: Princeton University,1983,Editorial Note v. Light on the nature of alchemy began to come to me only after I had read the text of the Golden Flower, that specimen of Chinese alchemy which Richard Wilhelm sent me in 1928.

5 (collective unconsciousness) ( ) 1928 ( ) (Mandala) 6 ( the wholeness of the Self) ( ) 6 C.G. Jung, Memories, Dreams, Reflections, N.Y.: : Vintage Books, 1973, p.396 Mandala (Sanskrit ). Magic circle, In Jung, symbol of center, the goal, the self as psychic totality; self representation of a psychic process of centering; production of a new center of personality. 7 C.G. Jung, Memories, Dreams, Reflections, N.Y.: : Vintage Books, 1973,.p C.G. Jung, Memories, Dreams, Reflections, N.Y.: : Vintage Books, 1973,.p.196 Formation, Transformation, Eternal Mind s eternal recreation. ( ) 9,,

6 1927 ( ) 1928 ( ) ( ). (prima materia) (Ulrieh Hoerni ) (active imagination) 10 C.G. Jung, Memories, Dreams, Reflections, N.Y.: : Vintage Books, 1973,.p.199. The years when I was pursuing my inner images were the most important in my life in them everything essential was decided. It all began then; the later details are only supplements and clarifications of the material that burst forth from the unconscious, and at first swamped me. It was the prima materia for a lifetime s work. 11 C.G.Jung, Memories, Dreams, Reflections, NY: Vintage Books, 1973,.p.196. My mandala were cryptograms concerning the state of the self which were presented to me anew each day. In them I saw the self-that is, my whole being-actively at work. 12 Corbett, Sara (16 September 2009). "The Holy Grail of the Unconscious". The New York Times. Retrieved He decided that it was valuable experience and, in private, he induced hallucinations or, in his words, "active imaginations". He recorded everything he felt in small journals. Jung began to transcribe his notes into a large red leather-bound book, on which he worked intermittently for sixteen years.

7 61 (fantasies ) 13 (center) (a single point ) (mid-point ) (Window on Eternity) - (A luminous flower in the center 15 ) 16 (the symbol of the golden elixir) (Jindan) 13 C.G. Jung, THE RED BOOK: Liber Novus editor Sonu Shamdasani summarizes,n.y.: W. W. Norton & Company, Preface, He developed a technique to get to the bottom of [his] inner processes, to translate the emotions into images, and to grasp the fantasies which were stirring underground. He later called this method active imagination. 14 C.G. Jung, Memories, Dreams, Reflections, N.Y.:1 Vintage Books, 1973, p.196. I saw that everything, all the paths I had been follow, all the steps I had taken, were leading back to a single point namely to the mid-point. It became increasingly plain to me that the mandala is the center. It is the exponent of all paths. It is the path to the center, to individuation. 15 C.G. Jung, The Secret of the Golden Flower, N.Y.: Harcourt Brace Jovanovich, 1962, plate3. 16 C. G. Jung, Word and Image, Bollingen Series XCVII, Vol. 2, p He said, I saw that...one could not go beyond the center. The center is the goal, and everything is directed toward that center. Through this dream I understood that the self is the... archetype of orientation and meaning. Therein lies its healing function.

8 17 ( ) C.G.Jung, The Secret of the Goldrn Flower, N.Y.: Harcourt Brace Jovanovich, 1962, plate3. 18 C.G. Jung, Memories, Dreams, Reflections, N.Y.: Vintage Books,1973 glossary, p.393 Archetype:Its form,however, might perhaps be compared to the axial system of a crystal,.

9 ( ) C.G. Jung,, Memories, Dreams, Reflections, N.Y.: Vintage Books,1973, p.197. Richard Wilhelm in Frankfurt sent me the thousand-year-old Chinese text on the yellow castle, the germ of the immortal body. 20 C.G. Jung, The Secret of the Golden Flower, N.Y.: Harcourt Brace Jovanovich, 1962, plate 10,p.136 A mandala as a fortified city with wall and moat. Within, a broad most surrounded by a wall, fortified with sixteen towers and with another inner moat. The latter moat surrounds a central castle with golden roofs whose center is a golden temple.

10 21 22 (the yellow castle ) (micro-macrocosmic) P /6/ /6/ p Max Kaltenmark, Lao Tzu and Taoism, California: Stanford University,1965,p By means of this preliminary meditation, the Taoist extracts the cosmic emblems from within himself and projects them around himself to form a mental mandala an image of the world at whose center he himself appears deified.

11 65 ( ) (the light circulate ) ( ) ( ) Loki Hephaestus C.G. Jung, Mandala Symbolism, NJ: Princeton University, 1959, p.90

12 ( ) ( ) ( ) 27 C.G. Jung, Mandala Symbolism, NJ: Princeton University, Editorial Preface v. There is no linear evolution; there is only a circumambulation of the self. 28 C.G. Jung, The Secret of the Golden Flower, N.Y.: Harcourt Brace Jovanovich, 1962, plate 6. In the center, the white light, shining in the firmament in the first circle, protoplasmic life seeds; in the second, rotating cosmic principles which contain the four primary colors ; in the third and fourth, creative forces working inward and outward. At the cardinal points, the masculine and feminine souls, both again divided into the light and dark. 29 Carl Jung, Memories, Dreams and Reflections, NY: Random House, 1973, p In that earlier dream I was on a hiking trip. I was walking along a little road through a hilly landscape; the sun was shining and I had wide view in all direction. Then I came to a small wayside chapel. The door was ajar, and I went in. To my surprise there was no image of the Virgin on the altar, and no crucifix either, but only a wonderful flower arrangement. But then I saw that on the floor in front of the altar, facing me, sat a yogi- in lotus posture, in deep meditation. When I looked at him more closely, I realized that he had my face. I started in profound fright, and awoke with the thought: Aha, so he is the one who is meditating me. He has a dream and I am it.

13 67 30 ( ) 4. (Symbolism of the Center) 31 ( ) (ego) (Self) Ibid., p Ibid., P The mandala is an archetypal image whose occurrence is attested throughout the ages. It signifies the wholeness of the Self. This circular image represents the wholeness of the psychic ground or, to put it in mythic terms, the divinity incarnate in man. 32 Joseph L. Henderson, "Ancient Myths and Modern Man" in C. G. Jung ed., Man and his Symbols (London 1978) p. 120 The Self in Jungian psychology is one of the Jungian archetypes, signifying the unification of consciousness and unconsciousness in a person, and representing the psyche as a whole. 33 RICHARD WILHELM THE SECRET OF THE GOLDEN FLOWER, N.Y.: A Harvest/HBJ Book, 1962.p.11 This philosophy is, to a certain extent, the common property of all Chinese trends of thought. It is built on the premise that cosmos and man in the last analysis obey common laws; that man is a cosmos in miniature and is not divided from the great cosmos by any fixed limits. The same laws rule for the one as for the other, and from the one a way leads into the other. The psyche and the cosmos are related to each other like the inner and outer worlds. Therefore man participates by nature in all cosmic events, and is inwardly as well as outwardly interwoven with them.

14 34 ( ) 35 (individuation) Carl Jung, Memories, Dreams and Reflections, NY: Random House, 1973, p. 335 Our psyche is set up in accord with the structure of the universe, and what happens in the macrocosm likewise happens in the infinitesimal and most subjective reaches of the psyche. 35 C. G. Jung, Word and Image, Bollingen Series XCVII, Vol. 2,N.J.:Princeton University, 1979, Jung s mandala Window on Eternity was drawn in 1927 from his own dream image. He said, I saw that...one could not go beyond the center. The center is the goal, and everything is directed toward that center. Through this dream I understood that the self is the... archetype of orientation and meaning. Therein lies its healing function. 36 C.G. Jung, Memories, Dreams, Reflections, N.Y.: Vintage Books,1973, p It became increasingly plain to me that mandala is the center. It is exponent of all paths. It is the path to the center, to individuation Uniform development exits, at most, only at beginning; later, everything points toward the center. This insight gave me stability, and gradually my inner peace returned. I knew that in finding the mandala as an expression of the self I had attained what was for me the ultimate.

15 69 (Orientation ) (the empty chamber) (man-cosmos) (Man Enters the Cosmos ) ( ) 37 p

16 ( ) (By concentrating the thoughts, one can fly ) v.s. (Return to the Self) - ( Marie-Louise von Franz, ) (psychic nucleus ) (light on the backward-flowing M-L von Franz, "The Process of Individuation" in Jung ed., Symbols p. 169 The actual processes of individuation - the conscious coming-to-term with one's own inner center (psychic nucleus) or Self.. 41 Ibid., p "Jung called this center the 'Self' and described it as the totality of the whole psyche, in order to distinguish it from the 'ego', which constitutes only a small part of the psyche."

17 71 movement ) ( ) (the inner reaches of outer space) 6. (Coincidentia oppositorum) Selfrealization 44 (Animus) (Anima ) 42 David A. Leeming Kathryn Madden Stanton Marlan, Editors, Encyclopedia of Psychology and Religion: L-Z, Springer, 2010,p.484. The unconscious is the generator of conscious. 43 C. G.Jung, "Psychology of the Transference", Collected Works Vol. 16 (London 1954) p. 311 Alternatively, he stated that "the Self is the total, timeless man...who stands for the mutual integration of conscious and unconscious." 44 C.G. Jung, Memories, Dreams, Reflections, N.Y.: Vintage Books,1973, p.335 It represents the result of the joint labors of consciousness and unconscious, and attains the likeness of the God-image in the form of the mandala, which is probably the simplest model of a concept of wholeness, and one which spontaneously arises in the mind as a representation of the struggle and reconciliation of opposites.

18 ( transcendent function). 45 ( coincidence of opposites) 1931 ( ) ( ) (animus) (anima) 46 ( ) 45 C.G. Jung, Psychological Types,(The Collected Works of C. G. Jung, Vol. 6) ( (Bollingen Series XX ),N.J.: Princeton University,1971, p.480. The stability of the ego and the superiority of the mediatory product to both thesis and antithesis are to my mind correlates, each conditioning the other. Sometimes it seems as though the stability of the inborn individuality were the decisive factor, sometimes as though the mediatory product a superior power that determine s the ego s absolute stability. In reality it may be that the stability of the one and the superior power of the other are two sides of the same coins. If the mediatory product remain intact, it forms the raw material for a process not of dissolution but of construction, in which thesis and antithesis both play their parts. In this way it becomes a new content that governs the whole attitude, putting an end to the division and forcing the energy of the opposites into a common channel. The standstill is overcome and life can flow on with renew power towards new goals. I have called this process in its totality the transcendent function. 46 Richard Wilhelm The Secret of the Golden Flower, N.Y.: A Harvest/HBJ Book, 1962.p. 115 According to our text among the figures of the unconsciousness there are not only gods but also the animus and anima. The word hun is translated by Wilhelm as animus. Indeed the concept animus seems appropriate for hun.after death, hun rises upward and becomes shen, the 'expanding and self-revealing' spirit or god. 'Anima', called p'o, and written with the characters for 'white' and for 'demon', that is, 'white ghost', belongs to the lower, earth-bound, bodily soul, the yin principle, and is therefore feminine. After death, it sinks downward and becomes kuei(demon), often explained as the 'one who returns' (i.e. to earth), a revenant, a ghost. The fact that the animus and the anima part after death and go their ways independently shows that, for the Chinese consciousness, they are distinguishable psychic factors which have markedly different effects, and, despite the fact that originally they are united in the one.

19 (the inner reaches of outer space) P.127

20 1. Jung, C.G. Memories, Dreams, Reflections, NY: Vintage Books, Jung, C.G. Alchemical Studies, NJ: Princeton University, Jung, C.G. Mandala Symbolism, NJ: Princeton University, Jung, C.G. The Red Book: Liber Novus, ed. by Sonu Shamdasani summarizes, NY: W. W. Norton & Company, Preface, Jung, C.G. Word and Image, Bollingen Series XCVII, Vol. 2. NJ: Princeton University, Jung, C.G. Psychology of the Transference, Collected Works Vol. 16. NJ: Princeton University, Jung, C.G. Psychological Type,. NJ: Princeton University Jung, C.G. Man and his Symbol, ed. NY: Dell David A. Leeming, Kathryn Madden, Stanton Marla, ed. Encyclopedia of Psychology and Religion: L-Z, Springer, Kaltenmark, Max. Lao Tzu and Taoist, CA: Stanford University, Wilhelm, Richard. The Secret of the Golden Flowe, NY: A Harvest/HBJ Book, C. G. Jung