CG JUNG - Countryside Anarchist

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ûA†-CAKRA-NIRÑPAöA the most excellent among Munzs, and all-knowing and all-seeing. He becomes the benefactor of all, and versed in all the åvstras. He realises his unity with the Brahman and acquires excellent and unknown powers. Full of fame and long-lived, he ever becomes the Creator, Destroyer, and Preserver, of the three worlds. Verse 35 Within the triangle in this Cakra ever dwells the combination of letters which form the Praõava. It is the inner utmv as pure mind (Buddhi), and resembles a flame in its radiance. Above it is the half (crescent) moon, and above this, again, is Ma-kvra, shining in its form of Bindu. Above this is Nvda, whose whiteness equals that of Balarvma and diffuses theraysoftheMoon. Verse 36 When the Yogz closes the house which hangs without support, the knowledge whereof he has gained by the service of Parama-guru, and when the Cetas by repeated practice become dissolved in this place which is the abode of uninterrupted bliss, he then sees within the middle of and in the space above (the triangle) sparks of fire distinctly shining. Verse 37 He then also sees the Light which is in the form of a flaming lamp. It is lustrous like the clearly shining morning sun, and glows between the Sky and the Earth. It is here that the Bhagavvn manifests Himself in the fullness of His might. He knows no decay, and witnesseth all, and is here as He is in the region of Fire, Moon, and Sun. Verse 38 This is the incomparable and delightful abode of Viüõu. The excellent Yogz at the time of death joyfully places his vital breath (Prvõa) here and enters (after death) that Supreme, Eternal, Birthless, Primeval Deva, the Puruüa, who was before the three worlds, and who is known by the Vedvnta. Verse 39 When the actions of the Yogz are, through the service of the Lotus feet of his Guru, in all respects good, then he will see above it (i.e., ujñv- Cakra) the form of Mahvnvda, and will ever hold in the Lotus of his hand the Siddhi of Speech. The Mahvnvda, which is the place of dissolution of Vvyu is the half of åiva, and like the plough in shape, is tranquil and grants boons and dispels fear, and makes manifest pure Intelligence (Buddhi). 117
APPENDIX 4 Verse 40 Above all these, in the vacant space wherein is åaõkhinz Nvìz, and below Visarga is the Lotus of a thousand petals. This Lotus, lustrous and whiter than the full moon, has its head turned downward. It charms. Its clustered filaments are tinged with the colour of the young Sun. Its body is luminous with the letters beginning with A, and it is the absolute bliss. Verse 41 Within it (Sahasrvra) is the full Moon, without the mark of the hare, resplendent as in a clear sky. It sheds its rays in profusion, and is moist and cool like nectar. Inside it (Candra-maõìala), constantly shining like lightening, is the Triangle and inside this, again, shines the Great Void which is served by all the Suras. Verse 42 Well concealed, and attainable only by great effort, is that subtle Bindu (åÖnya) which is the chief root of liberation and which manifests the pure Nirvvna-kalv with Anv-Kalv. Here is the Deva who is known to all as Parama-åiva. He is the Brahman and the utmv of all beings. In Him are united both Rasa and Virasa, and He is the Sun which destroys the darkness of nescience and delusion. Verse 43 By shedding a constant and profuse stream of nectar-like essence, the Bhagavvn instructs the Yati of pure mind in the knowledge by which he realizes the oneness of the Jzvvtmv and the Paramvtmv. He pervades all things as their Lord, who is the ever-flowing and spreading current of all manner of bliss known by the name of Ham˙ sah Parama (Paramaham˙ sah). Verse 44 The åaivas call it the abode of åiva; the Vaiüõavas call it Parama Puruüa; others again, call it the place of Hari-Hara. Those who are filled with a passion for the Lotus feet of the Devz call it the excellent abode of the Devz; and other great sages (Munis) call it the pure place of Prakùti- Puruüa. Verse 45 That most excellent of men who has controlled his mind and known this place is never again born in the Wandering, as there is nothing in the three worlds which binds him. His mind being controlled and his 118
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BOLLINGEN SERIES XCIX
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THE PSYCHOLOGY OF KUNDALINI YOGA NO
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IN MEMORIAM Michael Scott Montague
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LIST OF ILLUSTRATIONS Figure 1. The
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PREFACE In addition, Jung’s comme
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MEMBERS OF THE SEMINAR The followin
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INTRODUCTION JUNG’S JOURNEY TO TH
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INTRODUCTION chologies heralded a n
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INTRODUCTION velopment....Itisnotam
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INTRODUCTION gious rediscovery of t
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INTRODUCTION come across the functi
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INTRODUCTION proach to so-called me
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INTRODUCTION Thus Jung’s interest
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INTRODUCTION Keyserling was also cr
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INTRODUCTION take over similar stuf
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INTRODUCTION ration with Hauer, whi
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INTRODUCTION ation of Fr 12000. 76
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INTRODUCTION dynamic substance, and
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INTRODUCTION well.” 96 The feelin
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INTRODUCTION interpretation of Kund
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INTRODUCTION It would also be a mis
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BOLLINGEN SERIES XCIX
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LECTURE 1 ‘the wish to be two,’
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LECTURE 1 than the man who loves Go
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LECTURE 1 cannot be perfect, and he
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LECTURE 1 like that does not produc
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LECTURE 1 Professor Hauer does not
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LECTURE 1 she was stretching up tow
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LECTURE 1 about the sun analogy the
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LECTURE 1 the analogy between vjñv
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LECTURE 1 our own terms. Therefore,
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LECTURE 1 Mrs. Crowley: The anima?
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LECTURE 2 thing to do with the symb
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LECTURE 2 that one starts the other
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LECTURE 2 cause we are so imbued wi
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LECTURE 2 dalini.” Quite the cont
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LECTURE 2 with a few poor little pi
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LECTURE 2 And now comes the paradox
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LECTURE 2 emotions come up, they be
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LECTURE 2 Mr. Baumann: I think ther
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LECTURE 2 always far down in mÖlvd
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LECTURE 3 LECTURE 3 26 October 1932
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LECTURE 3 their meat for two or thr
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LECTURE 3 not yourself—a being in
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LECTURE 3 I remember the case of a
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LECTURE 3 the world as your game, t
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LECTURE 3 in unconsciousness; to be
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LECTURE 3 one cannot help recognizi
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LECTURE 3 Now, according to the sym
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LECTURE 3 through the cakras means
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LECTURE 4 1 2November 1932 Dr. Jung
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LECTURE 4 conscious. But now, among
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LECTURE 4 living in svvdhiü°hvna
Page 121 and 122: LECTURE 4 at least it would be thou
Page 123 and 124: LECTURE 4 ascension of Christ is th
Page 125 and 126: LECTURE 4 cries. It becomes conscio
Page 127 and 128: APPENDIX 1 arose spontaneously in t
Page 129 and 130: APPENDIX 1 dren’s drawings. 6 Sma
Page 131 and 132: APPENDIX 1 THE INDIVIDUAL CAKRAS (f
Page 133 and 134: APPENDIX 1 Flower)—that being whi
Page 135 and 136: APPENDIX 2 “yoga path.” She was
Page 137 and 138: APPENDIX 2 was not there any more;
Page 139 and 140: APPENDIX 2 image of the uprightly g
Page 141 and 142: APPENDIX 2 thoughts have us. By thi
Page 143 and 144: APPENDIX 3 HAUER’S ENGLISH LECTUR
Page 145 and 146: APPENDIX 3 in Buddhism by Suzuki. I
Page 147 and 148: APPENDIX 3 tively. You must remove
Page 149 and 150: APPENDIX 3 at all. So real life is
Page 151 and 152: APPENDIX 3 flashes of insight comin
Page 153 and 154: APPENDIX 3 is an impersonal thing,
Page 155 and 156: APPENDIX 3 admitted as much as that
Page 157 and 158: APPENDIX 3 blood, the powers deep d
Page 159 and 160: APPENDIX 3 from a text in the Hatha
Page 161 and 162: APPENDIX 3 symptomatology of the ca
Page 163 and 164: APPENDIX 3 ing and feeling life at
Page 165 and 166: APPENDIX 3 small god of the world.
Page 167 and 168: APPENDIX 4 Suüum˙ nv, and is plac
Page 169 and 170: APPENDIX 4 Verse 18 He who meditate
Page 171: APPENDIX 4 Verse 30 Purer than the
Page 175 and 176: APPENDIX 4 like, learns from the mo
Page 178 and 179: INDEX abdomen, as psychical localiz
Page 180 and 181: INDEX iìv nvìzs: description of,
Page 182 and 183: INDEX Schmitz, Oskar, xx 15; Hauer
Page 184 and 185: The Collected Works of C. G. Jung E
Page 186 and 187: 5. SYMBOLS OF TRANSFORMATION ([1911
Page 188 and 189: Concerning Mandala Symbolism (1950)
Page 190 and 191: Paracelsus as a Spiritual Phenomeno
Page 192: C. G. JUNG: LETTERS Selected and ed
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CG JUNG - Countryside Anarchist

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