Stella Signata

Uncovering the Prima Materia

Like fairytales and myths, alchemy provides a metaphorical map of the psyche that is lush with unconscious symbolism. Working within the archetype of transformation, alchemists ventured deep into the mystery of physical matter, discovering the foundations of chemistry as we know it today.

But they were not chained to literal reality, the distinction between the internal and external world was blurred, allowing for an open channel of collective unconscious images to be projected upon the metals and various operations in their experiments. As the materials changed, so did the inner states of the practitioner. If they sought to transmute matter into its highest form, they also had to reflect those changes in themselves.

Emblem 50 from the 17th century alchemical text “Atalanta Fugiens” - Michael Maier

“Jung sometimes defined the introverted psychological tradition in alchemy as the art of active imagination with material.” - Marie Louise von Franz, Alchemical Active Imagination

With this in mind, we can view aspects of alchemy in both its literal and symbolic forms:

• The Magnum Opus (great work) describes the entire process of alchemy. First, select a material to work with (like lead). Subject it to chemical operations (like dissolving it in acid or burning it with fire). Then monitor how it changes and continue to work on it with the aim of transforming it into a higher substance (like gold).

• Symbolically the Opus models the individuation journey. We are tasked to discover parts of ourself that are in need of change and evolution (like a self-destructive behavior). By subjecting this psychological aspect to therapeutic work (facing and integrating shadow, dissolving weak and maladaptive patterns), it transforms and can now be utilized for a higher purpose (like self-realization, health, vitality).

“The Solar King and Lunar Queen Meet” - An image from the 16th century alchemical text “Splendor Solis”

As an empiricist, Jung wanted to substantiate his theory of the collective unconscious by linking the phenomena he witnessed in his clinical practice to other verifiable/external systems that showed similar patterns. The mirroring of psychological phenomena and the ideas of alchemy was thus a monumental discovery. Unlike mythology, fairytales and religious texts, the symbolism of alchemy was relatively organic and had yet to be changed through doctrine, tradition or the conscious minds of society.

“…symbolism handed on by tradition is to a certain extent rationalized and purged of the scurrilities of the unconscious, the funny little details which the unconscious tags on, sometimes contradictions and dirt…” - Marie Louise von Franz, Alchemy: An Introduction to the Symbolism and the Psychology

Although drawing upon the cultural and religious influences of their day, the alchemists were relatively free to explore unconscious material outside of a rigid belief system. The observations they made on matter and its peculiarities became laced with images and symbols of the collective unconscious. Therefore, we can consider alchemy as not just a metaphor for the psyche, but as an amplification that reveals our collective psychic nature.

The Prima Materia

“The names given to the prima materia show that it was not a definite substance at all, but rather an intuitive concept for an initial psychic situation, symbolized by such terms as water of life, cloud, heaven, shadow, sea, mother, moon, dragon, Venus, chaos, massa confusa, Microcosmos, etc.” - C.G. Jung, Aion, CW 9.2

The alchemical work begins with the prima materia, the first matter. Each alchemist may recite a different substance to be utilized. Sometimes it was a metal like lead, the dull and heavy substance that was connected to Saturn. As the goal of alchemy was the redemption of matter, the darker and more rejected the prima materia was, the better. Dirt, rotting flesh, urine, worms could all be placed in the vessel to be worked on. Metaphorical language like the water of life, the abyss, and the virgin’s milk are also mentioned.

Taken psychologically, I understand the prima materia to be the initiating point of our own inner work. You have to begin somewhere — with a depression, an emotional wound, an ambition. Each calls to you to begin a journey that requires constant evolution. When we take our issues into the therapeutic space, we subject it to new methods of relating and understanding, with the hope that it will transcend its old form. When we get in touch with a burning passion we must throw all of our worries and uncertainties into the fire to be purified. This is the alchemical opus at work; the laboratory is our lives. We must construct a vessel, the well-sealed container that can hold the pressure of our efforts. The prima materia is our complexes, dreams, conflicts, experiences, etc.

The Marked Star

While listening to a lecture from James Hillman on alchemy, I was struck by a particular prima materia he mentioned — the Stella Signata, the marked star. He describes the experience as:

• Something that gripped you, a desire ignited

• A long distance goal

• The puer aeternus re-awakened

• A burning deep in oneself

It resonated deeply when he described the sentiment of the Stella Signata as: “I can’t do this job anymore, live this life anymore, there is something else." This is the prima materia that has initiated a great deal of change in my life. Over 5 years ago, I was living in Los Angeles, working full time as an account manager for an advertising tech company. I was successful, paid well, and on the path to climbing the corporate ladder. And yet, something called to me. There was an inner fire that came to life. For months I knew with certainty that I could not keep working this job or living life as I had known it.

Emblem XVI from the 17th century alchemical text “Alchemical Miscellany”.

The potential for something new and more meaningful was calling to me. I had no idea what it meant, how I would do it, or if I would succeed. But it was my own guiding star, shining bright in the darkness of my psyche and soul. I could not ignore it. And so I quit my job. I began a long journey of study and practice that has brought me to where I am today: teaching about Jung’s work, exploring symbolic systems of thought, and working 1:1 with clients.

Despite how powerful and invigorating this prima materia is, I struggle with how challenging this work is, with what it demands of me. We know this is bound to happen by tracking the various stages and necessary steps of the alchemical work. You will fall into the blackness of the nigredo and find the depths of despair. You will confront the shadow of your personality that was long ago locked away. Parts of you will need to die to be reborn. But it does not end there, “the nigredo gives way to the albedo…the ever deeper descent into the unconscious suddenly becomes illumination from above.” (C.G. Jung, The Psychology of the Transference)

I often feel that I am wandering in the creative chaos, questioning if I have the internal and external resources to continue. Living on that edge is both exhilarating and exhausting. When I find myself straying from the path, the Stella Signata inevitably reawakens and I am oriented back towards its light.

I do not know where it is leading me, but I can see the alchemical changes that have worked upon me all of these years. Although I have discovered many prima materia to work with, I believe this one is more central to my individuation journey than any other. It is a long and winding road that will likely never end, and despite the hardships, it continues to bear fruit and produce transformation.

Join the conversation in the comments:

All comments are welcome, but here are a few prompts to consider:

1. What are your thoughts on alchemy and its potential psychological and symbolic applications?

2. Have you identified a core prima materia in your life?

3. If so, how are you working with it?