CG JUNG - Countryside Anarchist

HAUER'S ENGLISH LECTURE
problem is tackled in the East, 5 and if you study analytical psychology
you know how it is tackled in the West.
Mrs. Sawyer: I think that the confusion comes from people trying to
make the two fit, the East and the West, yoga and analysis.
Dr. Jung: My term for the process which tantric yoga calls the awakening
of Kundalini is psychic objectivity. For instance, those visions we are
dealing with in the English seminar are experiences on a different plane:
they are to be considered not from the sthÖla aspect but from the sÖküma
aspect. These things happen in the nowhere; they are universal and impersonal—and
if you do not understand them as impersonal, you simply
get an inflation through your identification with the universal. So the
whole process begins with the fact that certain things in the mind are
purely impersonal. You are not responsible for their existence; they drop
down from heaven or come up from hell, and you cannot account for
them in any way. Certain fantasies, certain dreams, are very clearly out of
an impersonal sphere, and they are not produced by any intentional purpose.
These are contents which can be experienced only if you assume
that you can dissociate yourself and play a role.
Therefore people always have a tendency to perform mystery plays, to
step out of the ordinary frame of their existence and assume a role. Even
the most primitive aborigines in central Australia have the very elaborate
idea that when they perform their totem rites, it is not as themselves but
as their ancestors in the alcheringa times. They identify themselves with
the divine heroes. I am no longer Dr. Jung, I am Zarathustra, and then
I can say the most outrageous things because I speak with the voice of the
centuries—I am talking under the cloak of a great ancestor, and afterward
I take off my paint and am an ordinary citizen again. Now, such a
thing could never live if it did not answer a psychological need; it is simply
another reality because it works. Our rationalism simply cannot understand
naturally how it is possible but it does work.
For instance, there is the idea that everybody must lead a normal life
and have at least two children. But many people do not have two children,
or they have many more, or they do not dream of having children
5 Hauer had stated: “In following the course of this life, you come across that sea monster,
the makara; somewhere you will come face to face with a tremendous danger, and you
cannot go past it. This monster is pictured in the cakra as covering the whole width of the
crescent (the crescent in svvdiü°hana stands for åiva), and the jaws of the monster are open.
Now, if you come from the right you may attack the monster from behind. You don’t fall
into its jaws and may be able to grapple with it, whereas if you come from the left, you will
fall into its jaws. It is a question of the right way” (HS, 84).
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