CG JUNG - Countryside Anarchist

HAUER'S ENGLISH LECTURE
belong to a region below the diaphragm where there is no air, and when
the red gets lighter it is a bit above the diaphragm, and when it disappears
and blue prevails, we are approaching the icy regions of detached consciousness.
And we know that dark colors mean obscurity, or evil, or fear,
or heavy matter. And light colors always give the idea of differentiated
things, of things that are easy, sometimes even cheap, and detached. So
we have quite a series of colors with almost typical meanings.
All those other peculiarities of the Eastern cakras—the letters, the
sounds, the mantras, the differentiated gods—all that is, of course, lacking
in our experience completely. But it is absolutely regular that every
mandala has a center, where there is something that one cannot grasp;
one tries, but it is most evasive. You see, man has forever felt something
which evades his grasp and is aloof; and which is not an ordinary thing,
it is always demoniacal. For instance, when a certain animal always eludes
him, when he never succeeds in catching it, the Red Indian says, “That
is no good animal; it is a doctor animal and ought never to be caught at
all.” A doctor animal is like a werewolf; it is divine or demoniacal. So in
our psychology the things we cannot grasp are usually the things to
which we give a sort of divine attribute. Therefore the center of a mandala,
which is the object of drawing the whole mandala, is the very thing
that escapes, that cannot be tied down; one is forever deceived about it.
In the center is the invisible god.
Moreover, in each mandala one inevitably finds the male and the female
elements clearly indicated, as here in the devz or åakti. And you
remember that Kundry, for instance, in the Parsifal legend is also represented
with fangs, like åakti; 25 in the lower localizations of our psychology
there is a most terrible and bloodthirsty thing. Emotions on that
level are not mitigated by any kind of reason; there people have emotions
and tear everything to bits because they themselves are torn into
shreds, the woman by the animus and the man by the anima. We must
allow for a new kind of cakra. In the case of a woman we should put in
the animus. Theanimus is also a thing with fangs. Here, too, we have
parallels, in that these figures are never in the center and will not be,
because they are things that are already known—they are the illusions,
or Mvyv, of gods. In the psychology of a Western mandala, the god is the
most excentric ego power, “my” power, just as the bindu-deva and the
åakti are usually on one side, away from the center. It is “my” power, but
it is moved by the invisible divine power in the center; in the center is the
great one, and the other is the smaller one. As Faust says, man is the
25 On the significance of the Parsifal legend for Jung, see John Haule, “Jung’s Amfortas
Wound,” Spring: A Journal of Archetype and Culture 53 (1992): 95–112.
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