I wasn't kidding about what an honor I think it is to address the Jung society. At one point in my life my greatest desire was to become a Jungian analyst. And I had the good fortune of coming upon Jung very young. I was about 15 when a very precocious friend of mine brought psychology and alchemy in the carry of veins translation. I think it had just been brought out. And we were stunned and we read it from cover to cover and then went on to Mysterium Cunionchionis ion, the studies in the phenomenology of the self. I said to someone yesterday, we read all the books of Jung that the Jungians never read. They seem to stop up there toward the front of the line with the archetypes of the collective unconscious and the personality type. But to my mind it was the light stuff that was fascinating. And I am slightly puzzled and we were talking about it last night at the distance between the Jungian community and the psychedelic community because they seem to me the unschooled observer to be definitely sharing the same concerns. And strangely enough they share much of the same history and geography. Basel was of course Jung's hometown. It was Albert Hoffman's hometown. Did one half of town know what the other half was doing? I'm not sure. The relationship of Jung to the collective unconscious as its discoverer has been always somewhat puzzling to me because of course if you know the history of 20th century art, you know that Dada which was the great prefigurative movement for surrealism rose in Zora. So we've got LSD, the schools of modern art that laid great stress on the irrational and the great schools of psychology that extended the boundaries of the unconscious all raffling around in these little Swiss towns. And it's interesting to imagine conversations or meetings that might have taken place when people slightly left their ordinary habits and wandered into bars they didn't know and drank with people they never met before. Because Jung provided maps of the unconscious and at 16 when we were beginning to experiment with this and let me stress this was before the great social waves of LSD taking of the 1960 just preceding that from about 1963 to 1965 we were frantic for maps of the unconscious and Floyd was useless. I mean the notion that the contents of the psychedelic experience could be reduced to what Freud called day residues and repressed sexual design stuff like didn't wash. Within 10 minutes you could tell that was not a serviceable metaphor. Jung on the other hand offered a vast pantheon of gods and archetypes and psychic complexes forgotten or abandoned. I mean I thought of Jung basically as a know what I call a noetic archaeologist. Jung who goes with toothbrush and nut pick to dig away the detritus from the bones of vanished ideas systems. And if any of you have ever read the complete the works of Jung in the in the Bollinger set you know that the richness of it is all in the footnotes. I mean here was a man who raised the footnote to a high art and who was aware of a literature that nobody else to my mind seemed to know about that Jung's references reach a thousand years deep into the past with great density of reference. I mean this is where I learned about microbious and deceptious and Dionysius the pseudo-Ary Opagot and all those folks that you just never hear about. It was my introduction to the underbelly of Western civilization was through Jung. Well to my mind and now I'll theme this in to today's theme I think Maria mentioned that Jung did not have a lot to say about shamanism. He came to it late in his life and he had already worked through the massive the exegesis of the symbol systems of the European mind and so he was sort of content to indicate shamanism as an area where more work was to be done. And then the great follow on scholar was Mersiliad who then actually studied shamanism showed what its archetypal underpinnings were in all times and places and the combination of Jung and Ilyan I think pretty much delivered us as firm a map of the psyche as dependable a map of the psychic geography as we can expect to have until we make the trip ourselves and to you know readjust the landscape with our own notes and observations. For Jung the great path into the unconscious was alchemy and alchemy is an interesting pivotal domain because I think we could in a way say it lies halfway between the concerns of an archaic shamanism and halfway between the concerns of a quasi-scientific psychedelic attempt to explore consciousness. Mersiliad wrote a brilliant book on alchemy called The Forge in the Crucible which is the bridge to show you how you go from Jungian psychology into an understanding of alchemy that approximates Ilyan. The notion for the alchemists that Jung brought forth very strongly was the idea of projection of psychic contents, projection of the active imagination onto processes and objects in the exterior world. In the case of the alchemists it was the swirling chemical processes in their alimbics, in their alchemical vessels that they projected the great round of the archetypes on to these chemical processes. They saw crystallization, sublimation, separation as statements about the contents of the psyche as much as statements about the exterior world because for them the firm division between mind and matter, the firm ontological division between mind and matter that is built into Western thinking now, did not exist. That comes with René Descartes with the invention of what's called the Res Extensa, the extended world and the resverans, the interior world which has no spatial extension. So for the alchemists mind and matter were two terms whose mutual exclusivity could be blurred under certain circumstances and the terms of one could migrate toward the other. Well now we as moderns ordinarily only experience this state when we are intoxicated by hallucinogenic drugs or when we are in a state of severe psychic weakness when there is then overwhelming from the unconscious that is not with the permission of the ego as happens in the psychedelic experience. Well all of these various ways of approaching the psyche seem fairly abstract and bloodless and removed from daily existence unless the psychedelic experience is present and then it vivifies these metaphors. It makes clear what these various perennial traditions are talking about.