CG JUNG - Countryside Anarchist

LECTURE 3
Now, according to the symbolism of the cakras something similar happens
in viçuddha. The power of the elephant is lent to psychic realities,
which our reason would like to consider as mere abstractions. But the
power of the elephant is never lent to products of the mere intellect
because they are never convincing; they always need physical evidence.
And for purely psychical things, there is no possibility of anything like
physical evidence. For instance, you know that it is impossible in physical
fact ever to make a concept of God, because it is not a physical concept.
It has nothing to do with an experience in space and time. It has simply
no connection with space and time, and therefore you cannot expect
any such subsequent effect. But if you have the psychical experience, ifthe
psychical fact forces itself upon you, then you understand it, and you can
then make a concept of it. The abstraction, or the concept of God, has
come out of experience. It is not your intellectual concept, though it can
be intellectual too. But the main thing in such an experience is that it is
a psychical fact. And psychical facts are the reality in viçuddha. Therefore
the insurmountable force of reality is sustaining no longer the data of
this earth but psychical data.
For example, you know that you would like to do something very
much, but you feel it is simply not to be, as if there were an absolute
interdiction. Or you feel very strongly that you don’t want to do a certain
thing, yet the psychical factor demands it, and you know there is no defense—you
must go that way; there is no hesitation about it. That is the
power of the elephant, which you feel perhaps even in what you would
call absurdities. Those are the experiences of the reality of viçuddha as
expressed by the symbolism.
That is only the fifth cakra, and we are already out of breath—literally
so—we are beyond the air we breathe; we are reaching, say, into the remote
future of mankind, or of ourselves. For any man has at least the
potential faculty to experience that which will be the collective experience
in two thousand years, perhaps in ten thousand years. What we are
dealing with today has already been we don’t know how many millions of
times before in dim ages of the past by primitive medicine men, or by old
Romans or Greeks—it has all been anticipated. And we anticipate thousands
of years to come, so we really reach out into a future which we do
not yet possess. Therefore it is rather bold to speak of the sixth cakra, 10
which is naturally completely beyond our reach, because we have not
10 Of the vjñv cakra, Hauer stated: “The god, man power, has disappeared at this stage,
but a differentiated woman power is still working, and disappears only in the last cakra. I
am not sure whether you will find psychological parallels for that” (HS, 90).
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