CG JUNG - Countryside Anarchist

LECTURE 3
I remember the case of a man who was an extrovert in the most exaggerated
sense of the word. He was always convinced that the world was best
wherever he was not; there was the real bliss, and he must make for it.
Naturally he was after women all the time, because always the women
whom he did not yet know contained the secret of life and bliss. He
could never see a woman in the street talking to another man without
being envious, because that might be the woman. Of course, he never
succeeded, as you can imagine. He succeeded less and less, and he made
a perfect fool of himself. He grew older, and the chances of meeting the
ultimate woman became exceedingly small. So the time came for a new
realization. He got into analysis, but nothing changed until the following
thing happened: he was walking in the street and a young couple came
along talking intimately, and instantly there was pain in his heart—that
was the woman! Then suddenly the pain vanished, and for a moment he
had an absolutely clear vision. He realized: “Well, they will do it, they are
going on, the thing is taken care of, I have not to take care of it any
longer, thank heaven!”
Now, what happened? Simply that he crossed the threshold of the diaphragm,
for in maõipÖra one is blind in passion. Of course, when he sees
such a couple he thinks, “I want it, I am identical with that man.” And he
is identical in maõipÖra. He is identical with every buffalo, and naturally
he complains when he cannot jump out of his skin and into the skin of
somebody else. But here he suddenly realizes that he is not that man; he
breaks through the veil of illusion, that mystical identity, and knows that
he is not that fellow. Yet he has an inkling that he is in a peculiar way
identical with him, that man is himself continuing life; he is not cast
aside. For his substance is not only his personal self but the substance of
that young man, too. He himself lives on, and the thing is taken care of.
And he is in it, he is not out of it.
You see, that is a picture of psychical existence over or beyond the
maõipÖra form. It is nothing but a thought—nothing has changed in the
visible world; not one atom is in a different place from before. But one
thing has changed: the psychical substance has entered the game. You
see, a mere thought, or almost an indescribable feeling, a psychical fact,
changes his whole situation, his whole life, and he can step across to
anvhata, to the world where psychical things begin.
Now, going from anvhata to viçuddha is quite analogous, but it goes
very much further. You see, in anvhata thought and feeling are identical
with objects. For a man, feeling is identical with a certain woman, for
instance, and for a woman with that particular man. The thought of a
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