CG JUNG - Countryside Anarchist

2 NOVEMBER 1932
the mÖlvdhvra cakra. But we see that it is so only when we have an experience
and achieve a standpoint that transcends consciousness. Only when
we have become acquainted with the wide extent of the psyche, and no
longer remain inside the confines of the conscious alone, can we know
that our consciousness is entangled in mÖlvdhvra.
The symbols of the cakra, then, afford us a standpoint that extends
beyond the conscious. They are intuitions about the psyche as a whole,
about its various conditions and possibilities. They symbolize the psyche
from a cosmic standpoint. It is as if a superconsciousness, an all-embracing
divine consciousness, surveyed the psyche from above. Looked at
from the angle of this four-dimensional consciousness, we can recognize
the fact that we are still living in mÖlvdhvra. ThatisthesÖküma aspect.
Observed from that angle we ascend when we go into the unconscious,
because it frees us from everyday consciousness. In the state of ordinary
consciousness, we are actually down below, entangled, rooted in the
earth under a spell of illusions, dependent—in short, only a little more
free than the higher animals. We have culture, it is true, but our culture
is not suprapersonal; it is culture in mÖlvdhvra. We can indeed develop
our consciousness until it reaches the vjñv center, but our vjñv is a personal
vjñv, and therefore it is in mÖlvdhvra. Nonetheless, we do not know
that we are in mÖlvdhvra, any more than the American Indians know that
they are living in America. Our vjñv is caught in this world. It is a spark
of light, imprisioned in the world, and when we think, we are merely
thinking in terms of this world.
But the Hindu thinks in terms of the great light. His thinking starts not
from a personal but from a cosmic vjñv. His thinking begins with the
brahman, and ours with the ego. Our thought starts out with the individual
and goes out into the general. The Hindu begins with the general
and works down to the individual. From the sÖküma aspect everything is
reversed. From this aspect we realize that everywhere we are still enclosed
within the world of causality, that in terms of the cakra we are not
“high up” but absolutely “down below.” We are sitting in a hole, in the
pelvis of the world, and our anvhata center is anvhata in mÖlvdhvra. Our
culture represents the conscious held prisoner in mÖlvdhvra. Looked at
from the sÖküma aspect, everything is still in mÖlvdhvra.
Christianity also is based on the sÖküma aspect. To it, too, the world is
only a preparation for a higher condition, and the here and now, the
state of being involved in this world, is error and sin. The sacraments and
rites of the early church all meant freeing man from the merely personal
state of mind and allowing him to participate symbolically in a higher
condition. In the mystery of baptism—the plunge into svvdhiü°hvna—the
“old Adam” dies and the “spiritual man” is born. The transfiguration and
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