CG JUNG - Countryside Anarchist

APPENDIX 1
THE INDIVIDUAL CAKRAS (figures 2–7)
mÖlvdhvra is the lowest, the center of the earth. It has its seat in the perineum.
What is in mÖlvdhvra is unconscious, latent, dormant. åiva-bindu
lies at the middle point; around it Kundali-çakti is coiled up as a snake.
Bindu corresponds to the self-generated li´gam around which the serpent
lies. A shell surrounds both; this shell is Mvyv. When Kundalini
awakens, consciousness of the world arises. In herself, åakti is of course
also conscious beforehand; she creates the world through imagination
corresponding to the copies of saôskvras. Kundalini, however, awakens
only when hunger drives her. This hunger arises as a consequence of
spiritual discipline, through the appeasement of pairs of opposites. 14
When the external process has finally come to rest, the internal begins.
Kundali-çakti springs up, whereby her head becomes light. This is the
process of becoming conscious. 15 The symbolic animal of the mÖlvdhvra
cakra is the elephant, the image of firmness and strength, the earth. The
yoni is in the mÖlvdhvra mandala represented as traispura, a female triangle
united with the li´gam, which is also termed the leaf. 16
The second center is svvdiü°hvna, the seat of error and desire. It is
located in the small pelvis corresponding to the genital region.
Svvdiü°hvna corresponds to the water sphere and rules the bladder. Its
animal is a water monster. The mandala portrays a red six-leaved lotus
and the moon.
The maõipÖra cakra has its seat in the navel region. This is the place of
fire and of pairs of opposites. These generate emotions and passions.
Through concentrating on the navel, anger is suppressed. MaõipÖra “is
lustrous as a gem.” 17 MaõipÖra is at the same time the center of the re-
14 [Note to the 1932 edition: In the mystery play of the patient, the Indian stands untouched
in the middle between fire and water.] See Interpretation of Visions vol. 1, 8 December
1930, 147.
15 [Note to the 1932 edition: “When a yogi, whose mind is under control, is able to confine
the moon in her own place, and also the sun, then the moon and the sun become
confined, and consequently the moon cannot shed its nectar, nor can the sun dry it. . . .
Then the Kundali awakens for want of food and hisses like a serpent. Afterward, breaking
through the three knots, she runs to Sahasrvra and bites the moon, which is in the middle
of it.”]
16 [Note to the 1932 edition: Cf. the portrayals of the cakra mandalas (figures 2–7). A
young Muslim whom Dr. Jung tested for his knowledge of the Koran cited three forms of
the appearance of the Chidr: 1) it appears as a man; 2) it appears as white light; and 3) it
is in everything that surrounds you and that you touch—in the stone, in the wood, and also
in here. And there the native pointed to a young sprouting verdure.]
17 Woodroffe, The Serpent Power, 119.
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