CG JUNG - Countryside Anarchist

26 OCTOBER 1932
The heart is always characteristic of feeling because feeling conditions
influence the heart. Everywhere in the world feelings are associated with
the heart. If you have no feelings, you have no heart; if you have no courage,
you have no heart, because courage is a definite feeling condition.
And you say, “Take it to heart.” Or you learn something “by heart.” You
learn it, of course, by the head but you won’t keep it in mind unless you
take it to heart. Only if you learn a thing by heart do you really get it. In
other words, if it is not associated with your feelings, if it has not sunk
into your body until it reaches the anvhata center, it is so volatile that it
flies away. It must be associated with the lower center in order to be kept.
Therefore that method of teaching pupils that I described to you last
week, where the teacher used the whip, in order that their feelings of
anger and suffering would make the pupils remember the letters. If they
were not associated with pain, they would not keep them. That is particularly
true for the primitive man: he learns nothing if not in such a way.
The real importance of thoughts and values becomes clear to us only
when we consider them as compelling forces in our lives. The beginning
of such a recognition of such values and thoughts in primitives would be
embodied in the secret teaching of the tribe, which is given at the time
of the puberty initiations together with pain and torture to make them
remember it. At the same time they are taught certain moral values,
which prevent the mere blind action of the maõipÖra fires of passion.
So anvhata is really the center where psychical things begin, the recognition
of values and ideas. When man has reached that level in civilization
or in his individual development one could say he was in anvhata,
and there he gets the first inkling of the power and substantiality, or the
real existence, of psychical things.
For instance, take a patient in analysis who has reached the stage of
maõipÖra, where he is an absolute prey to his emotions and passions. I
say: “But you really ought to be a bit reasonable; don’t you see what you
do? You cause no end of trouble to your relations.” And it makes no
impression whatever. But then these arguments begin to have a pull; one
knows that the threshold of the diaphragm is crossed—he has reached
anvhata. You see, values, convictions, general ideas are psychical facts
that are nowhere to be met with in natural science. One cannot catch
them with a butterfly net, nor can one find them under microscopes.
They become visible only in anvhata. Now according to tantric yoga, the
puruüa is first seen in anvhata: the essence of man, the supreme man, the
so-called primordial man then becomes visible. So puruüa is identical
with the psychical substance of thought and value, feeling. In the recognition
of feelings and of ideas one sees the puruüa. That is the first inkling
of a being within your psychological or psychical existence that is
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