CG JUNG - Countryside Anarchist
CG JUNG - Countryside Anarchist
CG JUNG - Countryside Anarchist
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26 OCTOBER 1932<br />
even arrived at viçuddha. But since we have that symbolism we can at least<br />
construct something theoretical about it.<br />
The vjñv center, you remember, looks like a winged seed, and it contains<br />
no animal. That means there is no psychical factor, nothing against<br />
us whose power we might feel. The original symbol, the li´ga, is here<br />
repeated in a new form, the white state. Instead of the dark germinating<br />
condition, it is now in the full blazing white light, fully conscious. In<br />
other words, the God that has been dormant in mÖlvdhvra is here fully<br />
awake, the only reality; and therefore this center has been called the condition<br />
in which one unites with åiva. One could say it was the center of<br />
the unio mystica with the power of God, meaning that absolute reality<br />
where one is nothing but psychic reality, yet confronted with the psychic<br />
reality that one is not. And that is God. God is the eternal psychical object.<br />
God is simply a word for the non-ego. In viçuddha psychical reality<br />
was still opposed to physical reality. Therefore one still used the support<br />
of the white elephant to sustain the reality of the psyche. Psychical facts<br />
still took place within us, although they had a life of their own.<br />
But in the vjñv center the psyche gets wings—here you know you are<br />
nothing but psyche. And yet there is another psyche, a counterpart to<br />
your psychical reality, the non-ego reality, the thing that is not even to be<br />
called self, and you know that you are going to disappear into it. The ego<br />
disappears completely; the psychical is no longer a content in us, but we<br />
become contents of it. You see that this condition in which the white<br />
elephant has disappeared into the self is almost unimaginable. He is no<br />
longer perceptible even in his strength because he is no longer against<br />
you. You are absolutely identical with him. You are not even dreaming of<br />
doing anything other than what the force is demanding, and the force is<br />
not demanding it since you are already doing it—since you are the force.<br />
And the force returns to the origin, God.<br />
To speak about the lotus of the thousand petals above, the sahasrvra<br />
center, is quite superfluous because that is merely a philosophical concept<br />
with no substance to us whatever; it is beyond any possible experience.<br />
In vjñv there is still the experience of the self that is apparently<br />
different from the object, God. But in sahasrvra one understands that it<br />
is not different, and so the next conclusion would be that there is no<br />
object, no God, nothing but brahman. There is no experience because<br />
it is one, it is without a second. It is dormant, it is not, and therefore it is<br />
nirvvõa. This is an entirely philosophical concept, a mere logical conclusion<br />
from the premises before. It is without practical value for us.<br />
Mrs. Sawyer: I would like to ask you if the Eastern idea of going up<br />
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