CG JUNG - Countryside Anarchist

LECTURE 3
the world as your game, the people that appear outside as exponents of
your psychical condition. Whatever befalls you, whatever experience or
adventure you have in the external world, is your own experience.
For instance, an analysis does not depend upon what the analyst is. It
is your own experience. What you experience in analysis is not due to
me; it is what you are. You will have exactly that experience with me
which is your own experience. Not everybody falls in love with me, not
everybody takes offense when I make a caustic remark, and not everybody
admires a very drastic expression I use. The experience in analysis,
in which I am always the same Dr. Jung, is a very different procedure with
different people. Individuals are very different, and on account of that,
analysis is always a different experience, even to myself. I am the one who
is equal to myself in all such conditions, but the patients vary, and accordingly
the experience of analysis varies to me all the time. But naturally
the patient believes that his analysis is so-and-so because I am in it.
He does not see that it is also his subjective experience. As long as the
patient looks at analysis in such a way—that it is merely a personal flirtation
or a personal discussion—he has not gained what he ought to have
gained out of it, because he has not seen himself. When he really begins
to see it as his own experience, then he realizes that Dr. Jung, the partner
in the game, is only relative. He is what the patient thinks of him. He is
simply a hook on which you are hanging your garment; he is not so substantial
as he seems to be. He is also your subjective experience.
If you can see that, you are on your way to viçuddha, because in
viçuddha the whole game of the world becomes your subjective experience.
The world itself becomes a reflection of the psyche. For instance,
when I say that the world consists of psychical images only—that whatever
you touch, whatever you experience, is imaged because you cannot
perceive anything else; that if you touch this table, you might think it
substantial, but what you really experience is a peculiar message from
the tactile nerves to your brain; and even this you may not experience
because I can cut off your fingers, you still experience your fingers only
because the cut-off nerves cannot function in any other way; and your
brain even is also only an image up here—when I say such a heretical
thing I am on the way to viçuddha. If I should succeed—and I hope I shall
not—in taking all of you up to viçuddha, you would certainly complain;
you would stifle, you would not be able to breathe any longer, because
there is nothing you could possibly breathe. It is ether. In reaching
viçuddha, you reach the airless space, where there is no earthly chance
for the ordinary individual to breathe. So it seems to be a very critical
kind of adventure.
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