CHAPTER 1
THE EQUATION: IMAGERY AND CONCEPTS
The General Purpose of the Equation
The equation appears to be a mathematical formula, yet it describes psychological states. Jung believes that numbers or their algebraic equivalents can serve other roles:
Jung states that the mathematical equation in Aion has two functions as descriptive of psychic processes: the equation is itself a symbol of the Self and it illustrates a process of transformation that occurs within the Self.2
The equation is a symbol of the Self as it is circular, which is a common representation of wholeness or unity. This is reinforced because the circle also represents a dynamic process leading to greater wholeness (i.e., from A to B to C to D). The second function of the equation is to depict the process that takes place within the Self. The Self,3 Jung explained, is a mysterious phenomenon that arises spontaneously in the âpsycheâ4 that âconfronts the subject independently of himâŠ.â5 When that mysterious phenomenon arises, it is often perceived as the appearance of God or an image of God. Jung says that the image of God, the Imago Dei as he called it, is a universal phenomenon that is perceived as an objective fact in the psyche as the âGod-image is not something invented, it is an experience that comes upon a man spontaneouslyâas anyone can see for himself unless he is blinded to the truth by theories and prejudices.â6
For Jung, the Imago Dei arising in the psyche is not related to the existence of a transcendent Deity or a God in heaven. Instead, he uses the Imago Dei as a symbol or archetype of wholeness7 that is the objective experience of that mystery in the psyche that we often call God. The consequence is that the term âGodâ is frequently interchanged in his writings with the Self. He adds that the use of the term âGodâ in addition to pointing to this unified wholeness is a reminder that the Self has a numinous (supernatural or religious) character.8 Jungâs use of the word âGodâ in the context of the Self is not therefore a statement of his belief in a transcendent Deity but recognition of the mystery of the power of the Self in the psyche. Jung was very clear that this is what he means: âI speak exclusively of the God image.â9 When he does speak of âGodâ in a biblical sense, it concerns the myths, structures, and anthropomorphic statements about the God-image without reference to Godâs existence as a transcendent Deity. Jung is often accused of being a heretic because he makes God exclusively a psychological construct and does not refer to a transcendent Deity. Jungâs response was always that God indeed exists in the psyche and to say more is deifying psychic structures and anthropomorphic images.10
As to the meaning of a process of transformation within the Self, Jung is not explicit as to why the Self or the Imago Dei changes; how indeed does the Self or the God image in the psyche transform? The answer is contained in a fundamental theme in Jungâs writings that the God image is initially dormant or unconscious in the psyche and gradually becomes more accessible or conscious.
The notion of the God image being initially âunconsciousâ is the starting point of the equation. Marie-Louise von Franz explains this concept in an interview about Aion:
Jung elucidates this concept in his work Answer to Job, where he asserts that Yahwehâs testing of Job proves that he is not omnipotent:
The unconscious God, he states, âstrives for total realisationâwhich in manâs case signifies the attainment of total consciousness.â13 In terms of the God-image in the psyche, this translates to the Self within us being initially unconscious; our Imago Dei is unformed and unknown, yet it desires to become manifest in the psyche and be understood. This striving of the unconscious God to become known takes place by the steps in the equation by a process that occurs in an individualâs psyche. Marie-Louise von Franz expresses it this way: âso when he incarnates in us, that is an improvement in his state. In other words, we are God and within us he begins to see himself.â14
Barbara Hannah, in her Lectures on Aion, explains what such a process can offer for an individual:
By the steps in the equation, the unconscious Self undertakes a process of transformation within itself as it becomes more conscious. The equation therefore is both a symbol of the Self and a process of the Self becoming conscious.
Explanation of âAââThe Anthropos
Jung states that the âAâ at the top of the equation is the Anthropos in its âinitial stateâ and, as the equation finally returns to A, in its âend state.â
Jung uses âAnthroposâ in several different ways in his writings: at one point as a mythical figure16 and at another as a figure in the Old Testament, but in the context of the equation he refers to the Anthropos as the spirit of God17 that desires to manifest.
In early Christianity, the Anthropos is compared with the earthly Christ, who has three aspects: the spirit of God in man as He is God in the form of a man, the bridge for the transmission of Godâs word to man, and also the signpost to salvation.18
In the sense that the Anthropos is the spirit of God in man that has a desire to manifest, its presence at the start of the equation places the human being as the essential ground within which the process takes place. The process is dependent upon and occurs within the psyche of man. Jung states that this anthropocentric view of man as a willing participant in the manifestation of God can be traced as a basis for religious thought from the sixth century BC:
The Anthropos or spirit of God in its initial state is dormant, without consciousness. Jung states that at this stage the Self exists only in its âoriginally unconscious totality,â20 which is a pre-conscious, non-discriminating identity with the social group and the world. Jung adopts the phrase âparticipation mystiqueâ from the anthropologist Levi-Bruhl to explain this concept, which he also referred to as a âdreaming innocenceâ where there is no conscious awareness of oneself as separate from that which is observed.21
The Self is in this state of identity when there is no differentiation between the opposites: subject and object. The merger of subject and object amounts to unconsciousness as Jung explains:
The Anthropos is therefore the unconscious Self within the unconscious man that has the capacity to become conscious by the action of man in finding an âotherâ so there can be differentiation between subject and object.
The Anthropos is also in the equation as the âend state,â23 where it returns to A at the end of the process. This symbolizes that the initial state of unconsciousness is transformed by the process in the equation to the end state of full consciousness. This is possible because the Anthropos, as the presence of the spirit of God in man, contains within it the potential for consciousness. This makes the Anthropos, when the process is complete, synonymous with a fully realized, conscious wholeness. In alchemy, this wh...