CG JUNG - Countryside Anarchist

JUNG'S COMMENTS IN HAUER'S GERMAN LECTURES
only intuitive, entirely without a sense of reality. She was living in a secret
brothel without being aware of it; she did not hear her own steps and had
never seen her body. She dreamed that she was inside or on top of balloons,
from which I had to shoot her down. One day she came and said
that the serpent in her belly had moved; it had turned around. Then the
serpent moved slowly upward, coming finally out of her mouth, and she
saw that its head was golden. This is the shortest Kundalini path of which
I have heard. To be sure, it was not experienced but only intuited; but
already this had a curing effect for the time being. This case is a simple
example of the spontaneous appearance of the Kundalini.
I got to know about the cakras only later, but even then I did not say
anything about it, so as not to disturb the process in my patients.
The cakras are symbols for human levels of consciousness in general.
Ethnically and psychologically we can distinguish three different psychical
localizations, of which the first corresponds more or less to mÖlvdhvra-svvdhiü°hana,
the second to maõipÖra and anvhata, andthethirdto
viçuddha and vjñv. The psychology of the lower centers is analogous to
the one of primitives—unconscious, instinctive, and involved in participation
mystique. Life appears here as an occurrence, so to speak, without
ego. One is not aware that one wants or does things; everything happens
as it were in the third person.
The next localization is in the region of the diaphragm, thus maõipÖraanvhata,
with oscillations up and down, above and beneath the diaphragm.
Beneath the diaphragm, all occurrence is self-evident. In
maõipÖra is the emotional human being, who again and again is inundated
and becomes constantly the victim of his passions.
Only above the diaphragm is it: I want. In the heart—anvhata—is the
first notion of the self, of the absolute center, the substance to which life
is related. This notion of the self is the flame in anvhata. Here the rational
functions start. We have figures of speech that still now express
this. We say “cross my heart,” or we beat our chest when we refer to ourselves.
The Pueblo Indian thinks in his heart, as does the Homeric person,
whose spirit is located in the diaphragm (Phren—the emotional and
thinking soul). Our psychical localization is admittedly in the head, but
the gesture is still archaic, and when emotions become involved, our psychology
slips down to maõipÖra.
But most of the time we do not notice this. We believe ourselves to live
in the vjñv center; we are convinced that we are masters in our own
home. But if we believe that our thoughts are our epiphenomenology
and that we have had them, we all too easily forget how often our
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