This article bridges the field of sex and couples therapy with Jungian psychology. By linking sex therapy to the realms of play, creativity, fantasy, imagination, and spirit, it offers fresh perspectives on sexual experiences within committed relationships. It explores matters of the unconscious and transference between romantic partners and how these relate to the relationship between an analyst and a patient. Drawing inspiration from Carl Jung’s The Psychology of the Transference, this thesis examines the psychological and erotic significance of the Rosarium Philosophorum, a collection of alchemical woodprints from the 16th century, in conjunction with Jung’s concepts. The essay amplifies Jung’s perspective by comparing it to Imago Relationship Therapy, a couples counseling modality. It posits that the Rosarium Philosophorum may provide the formula for a fulfilling, vital, erotic union. The integration of Jungian psychology with sex and couples therapy reveals a novel yet ancient framework for understanding and enhancing intimate relationships.
I vividly remember reading Carl Jung’s The Psychology of the Transference (1954/1974) while airbound to Costa Rica on a family vacation. Suggested by my husband when I expressed an interest in Jung’s use of alchemy, this tome, originally extracted from Jung’s Collected Works, resonated with my role as a certified Imago Relationship tTherapist, where I discovered striking parallels between committed couples and the therapeutic relationship between therapists and clients. Recognizing that couples also experience transferences and possess the power to aid each other’s healing and individuation, I delved deeper into Jung’s insights. Indeed, Jung himself acknowledged this phenomenon in his essay “Marriage as a Psychological Relationship” (1954/1977), illuminating how transference manifests within married couples and describing how their union serves as a platform for personal growth and psychological projection resolution.
Later, as I embarked on my PhD dissertation in clinical sexology, I revisited The Psychology of the Transference, where Jung used alchemical wood prints to explain transference and the relationship between consciousness and unconsciousness, intentionally overlooking the explicit sexual dimension in the imagery. Through the lens of sex therapy, I embraced the erotic nature inherent in these ancient depictions. In so doing, I unearthed an integrated model of couples and sex therapy that may hold the key to an elusive treasure—the philosopher’s stone.
Reexamining the 16th-century images magnified their significance as I acknowledged their explicit and sexual essence. This integrative approach to couples therapy possesses the possibility to heal both the relational and erotic aspects of committed relationships while also liberating our sexuality from the shadows, leading to a more integrated sense of self. It may even reveal a pathway to unlocking our highest potential.
This treatise delves into the interplay between Jungian psychology, alchemical imagery, and contemporary couples and sex therapy. It sheds light on the intricacies of transference, individuation, and the opportunity for growth and transformation within committed relationships. Blending ancient wisdom and modern insights enriches and enhances our understanding of the human psyche and sexuality.
Jung employed alchemy as a psychological metaphor to elucidate the individuation process—a psychological journey toward an integrated and unified personality—achieved by addressing and resolving unconscious conflicts (Jung, 1954/1974; American Psychological Association, n.d.-c). Jung’s exploration of transference demonstrates how uncovering unconscious material fosters personal growth and wholeness (Jung, 1954/1974). Transference within the therapy room occurs when a client projects unconscious wishes and emotions previously directed at significant figures in their lives, such as parents, onto their therapists (American Psychological Association, n.d.-d). Conversely, countertransference encompasses the therapist’s conscious and unconscious reactions to the client’s transference (American Psychological Association, n.d.-b). It includes the thoughts, emotions, and needs that arise within the therapist in response to the patient’s behavior and psychological content. To elucidate this dynamic, Jung drew inspiration from 16th-century block prints known as the Rosarium Philosophorum (Jung, 1954/1974). I invite the reader to form interpretations and associations with this wood print (see Figure 1). The reader is encouraged to engage in the Jungian process of active imagination with the image and ask themselves, “How am I affected by this sign?” (Jung, 1960/1981, p. 89). Such an inquiry is part of the process of making the unconscious conscious. The answer to the question can provide valuable insight to consider, assimilate, and possibly generate a new attitude or transcendent function (Jung, 1960/1981).
As I reviewed these alchemical images, I felt my own shame wane as I accepted myself as a sexual being. The wood prints enabled me to embrace sexual intercourse as a transformative and spiritual experience within a historical Western context. These revelations empowered me as a clinician to guide couples to connect more deeply in a profound way.
Alchemy
In the twilight of his life, Jung found himself captivated by the enigmatic world of medieval alchemy (Stein, 1992; von Franz, 1980). Alchemists, encompassing the roles of doctors, philosophers, mathematicians, artisans, and astronomers, were heralded as the pioneers of chemistry. However, alchemy in the Western tradition also carried mystical and occult associations. While its origins trace back to ancient Egypt, the practice proliferated through the Muslim world, India, and China (Holmyard, 1957; Schwartz-Salant, 1998). As it evolved, alchemy assimilated Greek philosophical principles into Egyptian techniques (Keyser, 1990). Often shrouded in secrecy, alchemists embarked on experiments involving the amalgamation of metals, with many pursuing the elusive quest to transmute lead into gold or transform “base metals” into “noble metals” (Keyser, 1990). The underlying aspiration was to refine raw materials and elevate them to a state of purity and perfection. Yet some alchemists delved beyond the physical realm, seeking to refine and advance both the human body and soul (Fraser, 2007; Guiley, 2006; Holmyard, 1957). Thus, alchemy became a vehicle for personal metamorphosis—a sacred technology (Fraser, 2007; Guiley, 2006; Keyser, 1990).
Central to alchemists’ formulas were powerful symbols representing the union of opposites, providing insights into the changeability of relationships (Schwartz-Salant, 1998). These symbols, such as the sun and moon (sol and luna), the eagle and toad, and the king and queen, serve as gateways to the collective psyche, revealing the intricate interplay of transformation within relationships (Willard, 2015).
Among these symbolic representations, the “sacred marriage” between the king and queen was significant in alchemical teachings. Their erotic union symbolized the combining of chemical substances, metaphorically referred to as “bodies” (Stein, 1992; Willard, 2015). Alchemists were deeply captivated by the concept of coniunctio, the mystical erotic union, as it offered a framework for comprehending their elaborate work with compounds and matter (Stein, 1992).
This thesis explores how this ancient alchemical symbolism can apply to couples and sex therapy. These medieval images uncover the nature of modern-day relationships and their untapped potential. As couples navigate and negotiate their differences, the alchemical maxim of blending “opposing” base metals to create gold stands as a compelling metaphor. This maxim normalizes and illuminates how differences forge something more precious and formidable.
An inquiry into the ancient alchemical symbolism unveils the hidden possibilities within intimate relationships and serves as a guide toward fulfilling personal and relational growth, liberating sex from reductionism and dualism. Rather than viewing sexuality as merely a physical impulse or confining it to rigid binaries, a holistic understanding recognizes it as an integral aspect of human existence. This expanded perspective acknowledges the innate spiritual nature of sexuality and its capacity for personal transformation. By embracing a more expansive view of sexual intercourse, individuals and couples can cultivate a harmonious integration of their physical, emotional, and spiritual selves.
The Psychology of the Transference
The Psychology of the Transference, initially published in Zürich in 1946 and later translated into English as part of Jung’s Collected Works, explores alchemical woodcut prints known as the Rosarium Philosophorum (Edinger & Blackmer, 1994). The prints were published in 1550 in Frankfurt by an anonymous author (Willard, 2015). The Rosarium Philosophorum, meaning “The Rosary of the Philosophers,” comprises a collection of symbolic pictures intended for contemplation, akin to a rosary (Schwartz-Salant[VV2] , 1998, p. 231). Engaging with these images offered viewers a revelatory understanding and meaning on a psychic level (Edinger & Blackmer, 1994). Additionally, the Rosarium included a poem, with sections attributed to Zosimos, a Greco-Egyptian alchemist from the 4th century who authored the earliest known books on alchemy (Fraser, 2007). Zosimos viewed himself as a devoted proponent of an ancient, primordial alchemical tradition (Fraser, 2007). We will not herein explore the poem but only focus on the Rosarium imagery.
Within The Psychology of the Transference, Jung examines ten Rosarium illustrations that depict the relationship stages between king and queen archetypes. The woodprints commence at the Mercurian Fountain, representing the beginning of the alchemical journey, and progressively display a courtship between the king and queen. The ensuing illustrations document their sacred union through marriage, followed by disrobing and bathing, symbolic of the purification process. The series climaxes in fornication, culminating in their merging and integration as a unified entity. According to Jung, the king and queen archetypes symbolize the integration of conscious and unconscious aspects of the individual’s psyche. The king represents the conscious, rational, and assertive qualities, while the queen represents the unconscious, intuitive, and nurturing aspects. Together, they symbolize a balanced psychological state (Jung, 1954/1974).
The alchemical symbolism associated with the king and queen archetypes further enriches Jung’s understanding of therapeutic transference. Freud initially introduced the concept of transference, describing it as the client’s tendency to project feelings and emotions onto the therapist based on past relationships (Freud, 1920/1989, p. 550). Both Freud and Jung recognized transference as a vital component of the healing process in therapy (Jung, 1954/1974; Stein, 1992). Jung’s approach to psychological healing involved integrating conscious and unconscious aspects of the individual with the therapist’s guidance. Transference, the basis for analytic psychology, served as a mechanism to achieve integration, leading to a new attitude or transcendent function (Jung, 1960/1981, pp. 73–74).
The therapist-client relationship shares similarities with the dynamics commonly observed in romantic partnerships (Jung, 1954/1977). Jung’s work reveals how therapeutic content can activate and transform both therapist and client, a process applicable to couples as well (Jung, 1954/1977). Couples, like therapist-client dyads, often find themselves entangled in unconscious and conscious dependencies, reenacting dynamics from childhood (Hendrix & Hunt, 2021). In Jung’s (1954/1977) essay “Marriage as a Psychological Relationship,” he explores the dynamics of marriage and their significance within the context of psychological development. According to Jung, marriage induces personal growth and individuation, the process of integrating and reconciling various aspects of one’s psyche (Jung, 1954/1977). Jung argues that the goal of a healthy marriage is not to eliminate conflicts nor achieve a perfect union but rather to create a container for psychological growth (Jung, 1954/1977).
Jung also referred to the sacred marriage images as the divine “brother-sister pair” (hieros gamos), evoking the incest archetype (Jung, 1954/1974, para. 455). Incest, for Jung, symbolized union with oneself, individuation, and the next stage of development, when projections are integrated. Physician and Jungian -analyst Robert Stein goes further and defines hieros gamos as the archetype of romantic love, —an embodied, erotic soul connection (Stein, 1993). Stein (1993) explains, “This moves the soul’s need for union, which is at the core of the transference phenomena, away from the parent-child archetype toward a transference model based on the equality and mutuality of the brother-sister pair” (p. xvi). The concept of the brother-sister pair offers a transformative shift from the unconscious and regressive parent-child dynamic that often plagues committed couples. Instead, it symbolizes a more equitable, conscious, and erotic union between partners. The brother-sister model moves away from relational power imbalances and towards creating equality and deeper levels of intimacy. This symbol is my North Star, guiding my clinical work as an Imago Relationship therapist with couples.
Imago Relationship Therapy
“Imago Relationship Therapy” is a psychodynamic therapeutic modality for couples that strives to form conscious, equitable, loving partnerships through a range of techniques and processes. It maintains a theoretical foundation similar to Jungian philosophy: the psychological integration of unconscious projections leads to individuation and wholeness (Jung, 1954/1974, Hendrix & Hunt, 2019, 2021). Imago accomplishes this within romantic partnerships, aligning with Jung’s assertions in his essay, “Marriage as a Psychological Relationship” (Jung, 1954/1977). Imago’s theory goes beyond Jung’s perspective, however, and provides a practical and more detailed understanding of how childhood wounds consciously and unconsciously influence adult romantic selection and interactions (Hendrix & Hunt, 2019, 2021). The dynamics of a love relationship can vary depending on the timing and severity of the most significant and painful childhood wounds (Hendrix & Hunt, 2019, 2021).
The term “imago” derives from Latin, meaning “image” (Hendrix & Hunt, 2021). Jung used the word “imago” to explain “feeling-toned” complexes, constellations of related concepts or ideas that impact individuals’ reactions and perspectives, often unconsciously (Jung 1956/1976, p. 44, American Psychological Association, n.d.-a). Imago Relationship Therapy adopted this term to represent the composite image that romantic partners form based on their earliest caretakers—typically their parents—which impacts their mate choice and shapes their romantic love relationship. Partners are unconsciously drawn to each other when they encounter positive and negative traits reminiscent of their parents, a phenomenon called an “Imago-Match” (Hendrix & Hunt, 2019, 2021). Within the context of their romantic relationship lies an unconscious inclination to reenact the emotional drama of their childhood wounds in the hope of meeting unfulfilled emotional or physical needs (Hendrix & Hunt, 2021). Jung (1956/1976) also explained how such unconscious material can resurface:
“The repression leads to regressive reactivation of an earlier relationship or type of relatedness, in this case the reactivation of the father-imago. “Constellated” (i.e., activated) unconscious contents are, so far as we know, always projected; that is, they are either discovered in external objects, or are said to exist outside one’s own psyche.” (p. 59)
Jung’s ideas of “imago” included the “father-imago” and the “mother-imago” (Jung, 1956/1976). He explained how the repressed conflict reappears in projections. Within Jungian philosophy and Imago, recognizing and integrating unconscious childhood projections can lead to personal and relational growth (Hendrix & Hunt, 2019, 2021). Jung believed that through the mechanism of transference, which he associated with the alchemical mercury, patients could uncover and assimilate their projections, leading to an expanded sense of wholeness, freedom, and joyful aliveness (Jung, 1954/1974). Helen LaKelly Hunt, co-founder of Imago, identifies the “Imago Dialogue” as the mechanism that leads to the transcendent function and dissolves projections (personal communication, January 12, 2024). Imago Dialogue is the alchemical mercury and offers couples a safe and effective structure to listen, validate, and empathize with each other, thereby healing their conscious and unconscious childhood wounding that reappears in their relationship conflicts (Hendrix & Hunt, 2019, 2021). The dialogical structure cultivates a more equitable form of communication rather one that is hierarchical. It enables couples to truly hear and see each other.
By elucidating the complex dynamics of romantic relationships and their connections to childhood experiences, Imago Relationship Therapy offers a valuable framework for understanding and facilitating healing in couples as Jung proposed. Integrating Jungian principles further enriches this therapeutic approach, emphasizing the transformative potential of exploring unconscious projections and the pursuit of wholeness illustrated by the 16th-century Rosarium woodprints.
Sex Therapy
In his exploration of alchemical symbolism, Jung approached the woodprints of the Rosarium Philosophorum not from a sexual perspective but rather as symbolic representations. However, considering the sexual interpretations of these illustrations casts new avenues for understanding on how committed couples can evolve and grow through sexual intercourse. By reinterpreting these prints within the context of sexology, the meaning of sex expands beyond mere physical pleasure and reproduction. Unlike traditional sex therapy, which focuses primarily on curing dysfunctions, this perspective recognizes sex as a means for enhancement and even transcendence. It acknowledges sexual intercourse as an essential element of committed unions and a spiritual experience. Through intercourse, the king and queen go through a powerful metamorphosis. Stein posits that romantic relationships can only evolve when there is a spiritual connection in sexual union (Stein, 1993, p. 180).
The integration of sexology with depth psychology reveals the archetypal nature of sexuality. By exploring symbols, myths, fantasy, alchemy, and spirituality, our comprehension of sexuality becomes enriched and enlarged. Our internal sexual images determine our experiences (Stein, 1993, p. 180). Interacting with and interpreting sexual images becomes a therapeutic process that brings unconscious material to consciousness, facilitating insight and awareness.
Couples are encouraged to make conscious sexual choices rather than being entangled in automatic and unconscious reactions. Sex transforms into an artistic and sacred practice, similar to Tantra, which emerged from alchemy in the East (Guiley, 2006). By connecting sexuality to spirituality and archetypal images, individuals and couples can enhance their sense of self, overcoming perceived limitations and faults. They can engage in the Tantric practice of divinity role-playing, which enables them to tap into their inherent god-like nature, elevating their self-esteem and promoting higher levels of consciousness.
In the Office
Stephanie and George, a couple undergoing therapy in my Santa Monica practice, embarked upon an alchemical transformation that enabled individuation and reignited an erotic connection. Both were dedicated parents to two young boys while holding down full-time jobs, but Stephanie felt overwhelmed as she believed all household responsibilities were placed upon her. In contrast, George felt criticized and controlled, reluctant to assist with household chores. These perceived roles strained their marriage, creating tension, minimal affection, and infrequent sex.
The first phase of therapy focused on addressing their resents towards each other and resolving unconscious projections. Using the Imago Dialogue structure, Stephanie and George shifted from their intractable stances by listening rather than provoking each other. They realized their dynamic felt similar to interactions they respectively experienced as a children with their parents. Stephanie connected her feelings of being overwhelmed as an only child and latch-key kid, where her parents put an inexorable responsibility on her shoulders. At the same time, George unearthed memories of feeling persistently criticized by his mother, where nothing he did met her standards. Their exploration of these childhood wounds led to a deeper empathy for each other, moving from arguments into seeking understanding. Stephanie and George learned to negotiate household tasks calmly and collaboratively as their therapy progressed. They integrated rather than reacted to their unconscious content, invoking a “transcendent function,” as Jung (1960/1981) would say (para. 131).
Despite communicating more effectively, their physical connection remained lacking. When couples get along, they often live parallel lives and do not reengage sexually. As we broached this part of their relationship, I made it clear that perfunctory or obligatory sex were not options, and instead presented sex as a regenerative force that would brings fun, passion, and vitality to themselves and their union.
To begin, I suggested taking sexual intercourse off the table, as there is nothing less sexy than demanding sex. Stephanie had to feel comfortable saying “no” to sex in order to be able to say “yes,” which brought an equal balance to the relationship as represented by the king and queen alchemical wood prints. Additionally, I addressed the narrow perspective of sex primarily revolving around physical penetration so often seen in American couples. I sought to broaden their understanding of intimacy as a mutually pleasurable and spiritual experience.
Encouraging them to designate a dedicated weekly time to reenact moments of sensuality became a turning point of our sessions. Scheduling time together lowered their anxiety because they no longer wondered when they would have sex. As we reintroduced sexuality into their relationship, we explored ways of infusing these moments with stated preferences and creativity. We charted an avant-garde course by identifying their “turn-ons,” stimulating their imaginations through suggestions of role-play, and facilitating open discussions around their sexual fantasies.
Introducing the idea of sexual archetypes, I explained how, during role-playing, they could safely act out sexual transgressions that were arousing and tantalizing. They could also heighten their experience by taking on the roles of gods and goddesses, bringing a spiritual element into their eroticism. This evolution transformed “sex” into what they termed “Sexy Time,” a fluid and multi-dimensional experience that included penetration sometimes, but also explored a wide array of sensual encounters beyond it.
Through this expansion and redefinition of intimacy, Stephanie and George reconnected with each other and themselves. They encountered their relationship in a new light, breaking free from the confines of their previous perceptions and experiencing a deeper connection and greater mutual pleasure.
Perhaps the philosopher’s stone is the formula for a long-lasting, satisfying, and erotic union. By interpreting alchemical symbols as intricate guides akin to the practices of Indian Tantrism, couples can embark on a transformative journey, fostering personal growth and relational harmony (Guiley, 2006). The cryptic and often misunderstood nature of alchemical symbology in the Western context has perhaps veiled a fascinating and dynamic sexual history. Biases within Western academia have contributed to the neglect of this secret sexual history, leaving it largely unexplored and poorly understood (Bogdan & Starr, 2012). Unearthing these concealed aspects could revolutionize Western perspectives on sex within marriage, prompting a reevaluation and newfound appreciation for the developmental and transcendental expansiveness of marital and sexual experiences.
In fusing Jungian psychology and Imago Relationship Therapy with alchemical sexual symbology, an innovative framework emerges, offering holistic and integrated therapeutic interventions. Through my close examination of the Rosarium Philosophorum woodprints, I not only cultivated greater self-acceptance and personal pleasure but also forged a more fulfilling, erotic, and spiritual union with my husband. This process empowered me to guide couples in my clinical practice toward experiencing a deeper, more equitable, intimate connection and intimacy than they ever deemed possible. Sex has the ready-made potential of becoming a process of interactive, interpersonal active imagination, pushing the personal over an archetypal edge, swirling transference and counter-transference between couples in an ever-expanding container of transformation. As we combine alchemical symbolism, Imago Relationship Therapy, and Jungian psychology, personal and relational metamorphosis becomes conceivable and achievable.
FURTHER READING
American Psychological Association. (n.d.-a). Complex. In APA dictionary of psychology. Retrieved January 11, 2024, from https://dictionary.apa.org/complex
American Psychological Association. (n.d.-b). Countertransference. In APA dictionary of psychology. Retrieved January 11, 2024, from https://dictionary.apa.org/countertransference
American Psychological Association. (n.d.-c). Individuation. In APA dictionary of psychology. Retrieved January 11, 2024, from https://dictionary.apa.org/individuation
American Psychological Association. (n.d.-d). Transference. In APA dictionary of psychology. Retrieved January 11, 2024, from https://dictionary.apa.org/transference
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