CG JUNG - Countryside Anarchist

Recommendations

Info

26 OCTOBER 1932 can split off, but the farther you have reached into the series of the cakras, the more expensive will be the apparent return. Or if you return, having lost the memory of the connection with that center, then you are like a wraith. In reality you are just nothing, a mere shadow, and your experiences remain empty. Mrs. Crowley: Do you think the idea is to experience those cakras, which one has gone through, simultaneously? Dr. Jung: Certainly. As I told you, in our actual historical psychological development we have about reached anvhata and from there we can experience mÖlvdhvra, and all the subsequent centers of the past, by knowledge of records, and tradition, and also through our unconscious. Suppose somebody reached the vjñv center, the state of complete consciousness, not only self-consciousness. That would be an exceedingly extended consciousness which includes everything—energy itself—a consciousness which knows not only “That is Thou” but more than that—every tree, every stone, every breath of air, every rat’s tail—all that is yourself; there is nothing that is not yourself. In such an extended consciousness all the cakras would be simultaneously experienced, because it is the highest state of consciousness, and it would not be the highest if it did not include all the former experiences. 59
LECTURE 4 1 2November 1932 Dr. Jung: We have here a question from Mr. Allemann: I do not understand why our daily life should be thought of as taking place solely in mÖlvdhvra. Would not mÖlvdhvra apply more to the life of animals and primitives who live in complete harmony with nature? Should we not rather consider our cultivated life under the sthÖla aspect of the higher cakras? The awakening of the Kundalini would then be similar to the conscious understanding of the sÖküma aspect. That would mean: in order to awaken Kundalini we must go down to the roots of things, to the “mothers,” and first of all understand consciously the sÖküma aspect of mÖlvdhvra, the earth. Mr. Allemann has brought up a very complicated problem. I understand his difficulties because they represent the difficulties of our Western standpoint when it is confronted with Eastern ideas. We are confronted with a paradox: for us consciousness is located high up, in the vjñv cakra, so to speak, and yet mÖlvdhvra, our reality, lies in the lowest cakra. Besides this, another apparent contradiction strikes us: mÖlvdhvra is, as we have seen, our world. How can it then be located in the pelvis as it is in the cakra system? I will try once again to give a general explanation of how we are to understand this, but for the moment we must keep quite separate the symbolism of the cakras and the philosophy of the sthÖla-sÖküma aspect of things. The three aspects covered by the terms sthÖla, sÖküma, andparv are a philosophical way of looking at things. From the standpoint of theory, each cakra can be regarded from all three aspects. The cakras however, are symbols. They bring together in image form complex and manifold ideas of ideas and facts. The word symbol comes from the Greek word symballein, to throw together. It has to do, then, with things gathered together, or with a heap of 1 [Note to the 1932 edition: This lecture was arranged by Miss Wolff for the report of the German seminar, with additional material from Dr. Jung. It is translated by Mrs. Baynes.] 60
Page 2 and 3:
BOLLINGEN SERIES XCIX
Page 4 and 5:
THE PSYCHOLOGY OF KUNDALINI YOGA NO
Page 6:
IN MEMORIAM Michael Scott Montague
Page 10:
LIST OF ILLUSTRATIONS Figure 1. The
Page 13 and 14:
PREFACE In addition, Jung’s comme
Page 15 and 16:
MEMBERS OF THE SEMINAR The followin
Page 18 and 19:
INTRODUCTION JUNG’S JOURNEY TO TH
Page 20 and 21:
INTRODUCTION chologies heralded a n
Page 22 and 23:
INTRODUCTION velopment....Itisnotam
Page 24 and 25:
INTRODUCTION gious rediscovery of t
Page 26 and 27:
INTRODUCTION come across the functi
Page 28 and 29:
INTRODUCTION proach to so-called me
Page 30 and 31:
INTRODUCTION Thus Jung’s interest
Page 32 and 33:
INTRODUCTION Keyserling was also cr
Page 34 and 35:
INTRODUCTION take over similar stuf
Page 36 and 37:
INTRODUCTION ration with Hauer, whi
Page 38 and 39:
INTRODUCTION ation of Fr 12000. 76
Page 40 and 41:
INTRODUCTION dynamic substance, and
Page 42 and 43:
INTRODUCTION well.” 96 The feelin
Page 44 and 45:
INTRODUCTION interpretation of Kund
Page 46 and 47:
INTRODUCTION It would also be a mis
Page 56:
BOLLINGEN SERIES XCIX
Page 59 and 60:
LECTURE 1 ‘the wish to be two,’
Page 61 and 62:
LECTURE 1 than the man who loves Go
Page 63 and 64: LECTURE 1 cannot be perfect, and he
Page 65 and 66: LECTURE 1 like that does not produc
Page 67 and 68: LECTURE 1 Professor Hauer does not
Page 69 and 70: LECTURE 1 she was stretching up tow
Page 71 and 72: LECTURE 1 about the sun analogy the
Page 73 and 74: LECTURE 1 the analogy between vjñv
Page 75 and 76: LECTURE 1 our own terms. Therefore,
Page 77 and 78: LECTURE 1 Mrs. Crowley: The anima?
Page 79 and 80: LECTURE 2 thing to do with the symb
Page 81 and 82: LECTURE 2 that one starts the other
Page 83 and 84: LECTURE 2 cause we are so imbued wi
Page 85 and 86: LECTURE 2 dalini.” Quite the cont
Page 87 and 88: LECTURE 2 with a few poor little pi
Page 89 and 90: LECTURE 2 And now comes the paradox
Page 91 and 92: LECTURE 2 emotions come up, they be
Page 93 and 94: LECTURE 2 Mr. Baumann: I think ther
Page 95 and 96: LECTURE 2 always far down in mÖlvd
Page 97 and 98: LECTURE 3 LECTURE 3 26 October 1932
Page 99 and 100: LECTURE 3 their meat for two or thr
Page 101 and 102: LECTURE 3 not yourself—a being in
Page 103 and 104: LECTURE 3 I remember the case of a
Page 105 and 106: LECTURE 3 the world as your game, t
Page 107 and 108: LECTURE 3 in unconsciousness; to be
Page 109 and 110: LECTURE 3 one cannot help recognizi
Page 111 and 112: LECTURE 3 Now, according to the sym
Page 113: LECTURE 3 through the cakras means
Page 117 and 118: LECTURE 4 conscious. But now, among
Page 119 and 120: LECTURE 4 living in svvdhiü°hvna
Page 121 and 122: LECTURE 4 at least it would be thou
Page 123 and 124: LECTURE 4 ascension of Christ is th
Page 125 and 126: LECTURE 4 cries. It becomes conscio
Page 127 and 128: APPENDIX 1 arose spontaneously in t
Page 129 and 130: APPENDIX 1 dren’s drawings. 6 Sma
Page 131 and 132: APPENDIX 1 THE INDIVIDUAL CAKRAS (f
Page 133 and 134: APPENDIX 1 Flower)—that being whi
Page 135 and 136: APPENDIX 2 “yoga path.” She was
Page 137 and 138: APPENDIX 2 was not there any more;
Page 139 and 140: APPENDIX 2 image of the uprightly g
Page 141 and 142: APPENDIX 2 thoughts have us. By thi
Page 143 and 144: APPENDIX 3 HAUER’S ENGLISH LECTUR
Page 145 and 146: APPENDIX 3 in Buddhism by Suzuki. I
Page 147 and 148: APPENDIX 3 tively. You must remove
Page 149 and 150: APPENDIX 3 at all. So real life is
Page 151 and 152: APPENDIX 3 flashes of insight comin
Page 153 and 154: APPENDIX 3 is an impersonal thing,
Page 155 and 156: APPENDIX 3 admitted as much as that
Page 157 and 158: APPENDIX 3 blood, the powers deep d
Page 159 and 160: APPENDIX 3 from a text in the Hatha
Page 161 and 162: APPENDIX 3 symptomatology of the ca
Page 163 and 164: APPENDIX 3 ing and feeling life at
Page 165 and 166:
APPENDIX 3 small god of the world.
Page 167 and 168:
APPENDIX 4 Suüum˙ nv, and is plac
Page 169 and 170:
APPENDIX 4 Verse 18 He who meditate
Page 171 and 172:
APPENDIX 4 Verse 30 Purer than the
Page 173 and 174:
APPENDIX 4 Verse 40 Above all these
Page 175 and 176:
APPENDIX 4 like, learns from the mo
Page 178 and 179:
INDEX abdomen, as psychical localiz
Page 180 and 181:
INDEX iìv nvìzs: description of,
Page 182 and 183:
INDEX Schmitz, Oskar, xx 15; Hauer
Page 184 and 185:
The Collected Works of C. G. Jung E
Page 186 and 187:
5. SYMBOLS OF TRANSFORMATION ([1911
Page 188 and 189:
Concerning Mandala Symbolism (1950)
Page 190 and 191:
Paracelsus as a Spiritual Phenomeno
Page 192:
C. G. JUNG: LETTERS Selected and ed
show all

CG JUNG - Countryside Anarchist

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?