Alchemy of the Soul: The Eros and Psyche Myth As a Guide to Transformation

First published in 2004 by

Nicolas-Hays, Inc.

P. O. Box 1126

Berwick, ME 03901-1126

www.nicolashays.com

Distributed to the trade by

Red Wheel/Weiser, LLC

P. O. Box 612

York Beach, ME 03910-0612

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Copyright © 2004 Martin Lowenthal

All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from Nicolas-Hays, Inc. Reviewers may quote brief passages.

Library of Congress Cataloging-in-Publication Data

Lowenthal, Martin.

Alchemy of the soul : the Eros and Psyche myth as a guide to transformation / Martin Lowenthal.-- 1st American pbk. ed.

p. cm.

Includes bibliographical references and index.

ISBN 0-89254-096-6 (pbk. : alk. paper) 1. Spiritual life. 2. Self-actualization (Psychology)--Religious aspects. 3. Apuleius. Psyche et Cupido. 4. Alchemy-Religious aspects. I. Title.

BL624.L672 2004

204'.4--dc22        2004017923

Cover design by Phillip Augusta. Text design by Kathryn Sky-Peck.

Typeset in 10 Sabon

PRINTED IN THE UNITED STATES OF AMERICA

10   09   08   07   06   05   04

7     6     5     4     3     2     1

The paper used in this publication meets the minimum requirements of the American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials Z39.48-1992 (R1997).

CONTENTS

Acknowledgments

Introduction

Part I

THE POWER OF MYTH

Chapter 1: Ancient Roots, Sacred Message

Chapter 2: Eros and Psyche

Chapter 3: The Value of Myth

Chapter 4: Levels of Meaning

Part II:

THE ALCHEMY OF LIVING

Chapter 5: Mythological Archetypes

Chapter 6: Alchemical Perspectives

Chapter 7: The Alchemy of Meaning and Intimacy

Chapter 8: Spiritual Alchemy

Part III

MYTH AS MENTOR

Chapter 9: The Path of Wisdom

Chapter 10: In Search of Authenticity

Chapter 11: The Qualities of the Sacred

Chapter 12: Death and Rebirth

Chapter 13: Realization and Embodiment

Chapter 14: Making the Myth Your Own

APPENDIX

Table of Mythical and Alchemical Symbols and Correspondences

Notes

Selected Bibliography

Index

About the Author

Dedicated Life Institute

ACKNOWLEDGMENTS

I AM GRATEFUL TO Robert Bly and Gioia Timpanelli. Their tireless dedication to working with the deeper significance of great stories and their encouragement of the creative process grounded in both tradition and personal experience has led to much of my own writing and teaching with stories. I have worked with and been worked by the myth of Eros and Psyche since 1964, and it was after meeting Robert and Gioia in the early 1980's that I created a two-day workshop on this story as a guide to psycho-spiritual development.

I owe special gratitude to Martín Prechtel who inspired me to write this book through our conversations over the years about sacred stories, his teachings, and his own wonderful book Disobedience of the Daughter of the Sun.

In my retelling of the story of Eros and Psyche, I have drawn on a number of translations: H. E. Butler, The Metamorphoses or Golden Ass of Apuleius of Madaura, Clarendon Press, 1910; Robert Graves, The Golden Ass of Apuleius, Pocket Library, 1954; and E. J. Kenney, Apuleius: Cupid and Psyche and The Golden Ass: A New Translation, Cambridge University Press, 1990 and Penguin Books, 1998, respectively. I have also been guided by my own reading of the Latin.

I want to thank Jerome Petiprin for his commentary and feedback on the early version of the manuscript. I am also deeply grateful to my wife, Karen Edwards, for her support during my writing and her help in editing the first draft of this book. And great gratitude to my publisher, Nicolas-Hays, for assistance and thoughtful work throughout the process of bringing this book to the public.

My gratitude and love for all my teachers exceed any expression I could make here. May this effort be a worthy carrier of their great gifts and a small contribution to their legacy. May this book be of benefit to all those who read it and may it serve to honor the magnificence and enrich the life of this timeless story.

INTRODUCTION

HOW MANY OF US STRUGGLE WITH THE forces of love, fear, doubt, loss, grief, and longing in our efforts to live more completely? We go through life seeking to feel as if we belong, and hoping to experience a sense of home in the world. We often feel that, if only we can find our true love (while somehow avoiding the oceanic feelings and forces that terrify us), we will in some way solve the central problem of our lives: how to heal from the wounds of living and feel whole again.

Too often, we avoid the tensions of love and fear, of grief and anger, of passion and security by settling into comfortable routines and diminished dreams, only occasionally glimpsing a sense of enthusiastic, body-tingling, out-loud, foot-stomping, joyfully painful aliveness. We mistake the loving nature of the universe for a cuddly, warm embrace, forgetting that it is more truly embodied in the ferocious challenges that compel us to grow beyond ourselves into the world of nature, of relationships and community, and of the beautifully uncompromising sacred dimensions of life. We curse these challenges, until we finally realize that they represent opportunities to develop resourcefulness and strength so we can reach for another level of aliveness. They force us to undertake the uncomfortable and uninvited task of making something exquisitely beautiful of our lives. How much better our lives would be if we could just accept their invitation to generate new life, not just for our own benefit, but for that of others and the invisible world of the sacred.

The myth of Eros and Psyche depicts how all these passions, forces, challenges, tensions, and opportunities make up the fabric of an authentic life. It grounds us in the knowledge that they arise in the lives of all humans in some form. When we insulate ourselves from all these dynamics of real life and live in a world of fantasy and comfort, we fail to live out the lesson of the story and fulfill the potential encoded in us as human beings. Buddha identified the reality of suffering as a great noble truth. Our challenge is to create fruitful meaning and beauty from that suffering, rather than perpetuating and enlarging it into more suffering.

In our fragmented world, time is segmented, knowledge is divided into academic fiefdoms, communities are dispersed and temporary, and culture is reduced to lifestyle without the depth of wisdom. In this world, the heart of the sacred and the richness of collective creation and participation are divorced from daily meaning and activities by an overwhelming secular materialism, by numbing entertainment, by polarized thinking about morals and religion, gender and sexuality, politics and class, and by pervasive self-preoccupation. All this fragmentation calls out for a revitalization of the teachings that embrace a rich, full, and integrated life.

The price of the new vitality we seek has always been the same. The price is ourselves. We make payment through our dedication to our own transformation and to being a beneficial presence in our families, our communities, our society, our world, and our planet. No lesser payment will do. Nor can we accomplish our goal through mere exposure to profound ideas or by treating these ideas as interesting entertainment.

In modern, secular, scientific culture, the high priests of a literalist empiricism and disinterested rationality have declared that myth, storytelling, and alchemy are simply forms of sloppy thinking and imaginative hallucination. A smaller, yet powerful, cultural movement of literalist, religious fundamentalists has also attacked the classic myths and transformation teachings as heretical and false inspirations of the devil that challenge church dogma. As a culture, we have allowed these narrow fundamentalists—both secular and religious—to hijack the great mythological teachings that provide the stage upon which the drama of our religious life is played out.

We must reclaim our sacred birthright to the spiritual teachings of the past and revitalize them with love and wisdom, just as Psyche, revived by Eros, claimed a place in heaven. The life of these stories must be renewed with vision and life energy so that it can continue its heroic work for our benefit, individually and collectively, now and in the future.

Myth invites you not only to relate to these stories, but to invest them with your own meanings. The retelling of sacred stories and their subsequent interpretation invites you to bring to the tale your own ideas of significance, your truths, and your contributions to the legacy of the myth through generations. By becoming an active carrier of myths and their teachings, you, in your own unique way, keep the myth alive for the benefit of yourself and future generations—indeed, for all the guests in this rich and troubled world. May my own retelling of the tale be of benefit to you and to all who are touched directly or indirectly by this humble book.

PART ONE

The Power of Myth

Chapter One

ANCIENT ROOTS,

SACRED MESSAGE

At first Chaos was, and Night, and dark Erebus, and wide Tartarus;

there was no earth, nor air, nor heaven; but first of all black-winged

Night laid a wind-egg in the boundless bosom of Erebus, from

which in revolving time sprang the much-desired Eros, his back glittering

with golden wings, like the swift whirlwinds.

ARISTOPHANES

The ancient roots and sacred message of the story of Eros and psyche come to the surface through an examination of much older Greek images of Eros that center around the creation of the universe and the origination of differentiation from a primal unity. In the ancient texts, Eros was androgyne, having the qualities of both genders and thus containing the potential for generating all phenomena. These early stories were part of the mythological heritage that resonated with informed listeners and practitioners of the mystery schools at the time.

The cultural and spiritual atmosphere out of which the original myth grew plays an essential part in the shaping of the story. In this spiritual landscape, in a realm beyond time and causality (for the true beginning is not to be found in the cosmos), distinct impressions appear as the First Cause, even though, in time, each seems to contain within itself a still prior condition.¹ Each moment, cycle, and era arises from the residue of the prior time, its blossoms withering and providing the ground for something new. Yet the new is really the old that has defied dissolution—perhaps a residue of some prior universe.

The making of the myth of Eros and psyche begins at some level in original Chaos—primordial, formless matter in formless space. Beyond qualities, Chaos exists eternally and uncreated, boundlessly vast, as pure openness. It is neither dark nor light, moist nor dry, hot nor cold, but all things together and undifferentiated.

From original Chaos came Great Night (Nox) and Darkness (Erebus). This sister and brother and their parent, not realizing they were all family, ignored each other for aeons. Being boundless and not bonded to or by anything, each believed itself to be everything.

Whether out of an excess of being or some sudden impulse, Great Night felt stirrings. She sensed the movement filling her body, if you can call it a body. The movement was wind. The motility of wind excited her and she felt something emerging from her body. Until then, she had not realized that she even had the potential for differentiation, for manifesting anything less than her whole being.

Suddenly, Night planted a spirit-egg in the bosom of Darkness/Silence. In the time before time, in the cycle that preceded cycles, Eros, whom some call phanes, was hatched from this egg, emerging double-sexed, four-headed, and golden-winged. Through his birth, he set the universe in motion.

Eros (the primordial love god) as Phanes (revealer) created Earth, sky, Heaven, Sun, and Moon. Great Night also named him Ericepaius (feeder on heather), a buzzing celestial bee, carrier and dispenser of the nectar of divinity. From Eros issued all the gods and goddesses. The very act of creation was an act of love. The vibration of love echoed through all existence as relationship—relationship to the primal parent, relationship of siblings, and relationship of lovers as they mated and expanded the universe and web of creation. Every one of them carried a seed, a genetic pattern of Eros, that connected them to each other and to their original source, and this seed was passed on to their issue.

So the union of indeterminate Night (the formless capacity to take form) and pervasive Darkness (the formative power) gave rise to Eros, from whom all else was created, by whom all things are related, and through whom all relationships derive their attraction and their bonding quality. In turn, from relationship arose time and place. Indeed, all form issued from this phenomenon of Eros.

Eros brought desire to the universe. Before Eros established desire as a base for relating and creating, however, the seed of desire must have been latent in all that gave rise to Eros. Or perhaps everything arose simultaneously. In fact, the logic of sequence in time may not apply to these dimensions, which are beyond our mental understanding and verbal description.

Great Night also named golden-winged Eros Protogenus Phaëthon (first-born shiner), the primal radiance or luminosity represented by the sun. Eros' four heads correspond to the symbolic animals of the four seasons: the ram (Zeus/spring), the lion (Helius/summer), the serpent (Hades/winter), and the bull (Dionysus/new year).

Under the influence of Eros, the formless, the formative, and form itself came to know each other and distinctions appeared. Forms had to arise from the primal state of being, because a frame was needed to see and hear and touch any and all of the potential qualities implicit in the formless state, in pure being.

The heat of Eros ignited the furnace in the universe and the hearths in all the smaller universes. This heat is at once cosmic and innermost. It is the charged atmosphere we breathe and in which we move. It is the warm breath we bring forth from the core of our body and pass to the world.

With Eros came existence and Reality, a dimension of being that must have always been there, but only now became evident. Reality gave rise to concepts like now and here, and from Reality issued Presence.

Reality resembles a globe one half of which is land and the other water. The land always surrounds the water, making it a lake, and the water surrounds the land, making it an island. The paradoxical nature of Reality—as boundless and bound, totally open and totally manifest, empty and filled by Presence, terminal and eternal—lies hidden within all that flowed from that primal creation.

Until the arrival of Eros, each quality in the universe did not even know whether it existed or not. As distinctions became manifest, the gods thought: If this relates to that yet is not that, and that relates to all these other things, then the entire universe must be my relations, my family. Each knowing contained the thought that it was the world. Yet it was still a world without meaning. So Eros—known as Phanes, Ericepaius, Protogenus Phaëthon, Zeus, Amor, and later as Cupid—took on many additional qualities that gave order to the chaos and significance to form.

The reverberations of love, relationship, desire, and passion gave rise to all that troubles all beings, gods included, and all that radiates with beauty. Suddenly, certainty and uncertainty arose to compete for the minds of all who seek to live a meaningful life. For with creation came time, and with time, causality and death. Whatever has a beginning in time has an end in time. Every child of Eros is haunted by this impending end. Each of us thinks: If only I could harness the great powers of Eros, this enemy could be conquered.

With the creation of causal relationships, time arose, and with time, death emerged to keep the cycles going and give new possibilities a chance. But if all things die, what is beyond deterioration? What is immortal? The openness from which love arose, the relationships of things as manifestations of that primal love, the fullness of space to include all that arises, including tensions and conflicts, and the cycle of their birth and death and rebirth—these do not change and are not subject to the temporal world.

Those who came