CG JUNG - Countryside Anarchist

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ûA†-CAKRA-NIRÑPAöA aim achieved, he possesses complete power to do all which he wishes, and to prevent that which is contrary to his will. He ever moves towards the Brahman. His speech, whether in prose or verse, is ever pure and sweet. Verse 46 Here is the excellent (supreme) sixteenth Kalv of the Moon. She is pure, and resembles (in colour) the young Sun. She is as thin as the hundredth part of a fibre in the stalk of lotus. She is lustrous and soft like ten million lightening flashes, and is down-turned. From Her, whose source is the Brahman, flows copiously the continuous stream of nectar (or, She is the receptacle of the stream of excellent nectar which comes from the blissful union of Para and Parv). Verse 47 Inside it (Amv-Kalv) is Nirvvõa-kalv, more excellent than the excellent. She is as subtle as the thousandth part of the end of a hair, and of the shape of the crescent moon. She is the ever-existent Bhagavatz, who is the Devatv who pervades all beings. She grants divine knowledge, and is as lustrous as the light of all the suns shining at one and the same time. Verse 48 Within its middle space (i.e., middle of the Nirvvõa-kalv) shines the Supreme and Primordial Nirvvõa-åakti; She is lustrous like ten million suns, and is the Mother of the three worlds. She is extremely subtle, and like unto the ten-millionth part of the end of a hair. She contains within her the constantly flowing stream of gladness, and is the life of all beings. She graciously carries the knowledge of the Truth (Tattva) to the mind of the sages. Verse 49 Within her is the everlasting place called the abode of åiva, which is free from Mvyv, attainable only by Yogzs, and known by the name of Nityvnanda. It is replete with every form of bliss, and is pure knowledge itself. Some call it the Brahman; others call it the Ham˙ sa. Wise men describe it as the abode of Viüõu, and righteous men speak of it as the ineffable place of knowledge of the utmv, or the place of Liberation. Verse 50 He whose nature is purified by the practice of Yama, Niyama, and the 119
APPENDIX 4 like, learns from the mouth of his Guru the process which opens the way to the discovery of the Great Liberation. He whose whole being is immersed in the Brahman then rouses the Devz by HÖm˙ -kvra, pierces the centre of the Li´ga, the mouth of which is closed, and is therefore invisible, and by means of the Air and Fire (within him) places her within the Brahmadvvra. Verse 51 The Devz who is åuddha-sattvv pierces the three Li´gas, and, having reached all the lotuses which are known as the Brahma-nvìz lotuses, shines therein in the fullness of Her lustre. Thereafter in Her subtle state, lustrous like lightening and fine like the lotus fibre, She goes to the gleaming flame-like åiva, the Supreme Bliss and of a sudden produces the bliss of Liberation. Verse 52 The wise and excellent Yogz rapt in ecstasy, and devoted to the Lotus feet of his Guru, should lead Kula-Kuõìalz along with Jzva to Her Lord the Para-çiva in the abode of Liberation within the pure Lotus and meditate upon Her who grants all desires as the Caitanya-rÖpv-Bhagavatz. When he thus leads Kula-Kuõìalinz, he should make all things absorb into Her. Verse 53 The beautiful Kuõìalz drinks the excellent red nectar issuing from Para-çiva, and returns from there where shines Eternal and Transcendent Bliss in all its glory along the path of Kula, and again enters the Mulvdhvra. The Yogz who has gained steadiness of mind makes offering (Tarpaõa) to the Iü°a-devatv and to the Devatvs in the six centres (Cakra), Dvkinz and others, with that stream of celestial nectar which is in the vessel of Brahmvõìa, the knowledge whereof he has gained through the tradition of the Gunas. Verse 54 The Yogz who has after practice of Yama, Niyama, and the like, learnt this excellent method from the two Lotus Feet of the auspicious Diküvguru, which are the source of uninterrupted joy, and whose mind (Manas) is controlled, is never born again in this world (Samsvra). For him there is no dissolution even at the time of Final Dissolution. Gladdened by constant realization of that which is the source of Eternal Bliss, he becomes full of peace and foremost among all Yogzs. 120
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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
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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 and 172: APPENDIX 4 Verse 30 Purer than the
Page 173: APPENDIX 4 Verse 40 Above all these
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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