CG JUNG - Countryside Anarchist

Recommendations

Info

19 OCTOBER 1932 according to Apuleius, where the initiate at the end of the ceremony was put upon the pedestal and worshiped as the god Helios, the deification that always follows the baptismal rite. 4 You are born into a new existence; you are a very different being and have a different name. One sees all that very beautifully in the Catholic rite of baptism when the godfather holds the child and the priest approaches with the burning candle and says: Dono tibi lucem eternam” (I give thee the eternal light)—which means, I give you relatedness to the sun, to the God. You receive the immortal soul, which you did not possess before; you are then a “twice-born.” Christ receives his mission and the spirit of God in his baptism in the Jordan. He is only a Christus after baptism because Christus meant the anointed one. He too is “twice-born.” He is now above the ordinary mortal that he was as Jesus, the son of the carpenter. He is now a Christus, a nonpersonal or symbolic personality, no longer a mere person belonging to this or that family. He belongs to the whole world, and in his life it becomes evident that this is a very much more important role than if he were the son of Joseph and Mary. So maõipÖra is the center of the identification with the god, where one becomes part of the divine substance, having an immortal soul. You are already part of that which is no longer in time, in three-dimensional space; you belong now to a fourth-dimensional order of things where time is an extension, where space does not exist and time is not, where there is only infinite duration—eternity. This is a worldwide and ancient symbolism, not only in the Christian baptism and the initiation in the Isis mysteries. For instance, in the religious symbolism of ancient Egypt, the dead Pharaoh goes to the underworld and embarks in the ship of the sun. You see, to approach divinity means the escape from the futility of the personal existence and the achieving of the eternal existence, the escape to a nontemporal form of existence. The Pharaoh climbs into the sun bark and travels through the night and conquers the serpent, and then rises again with the god, and is riding over the heavens for all eternity. That idea spread in the later centuries, so that even the nobles who were particularly friendly with the Pharaoh succeeded in climbing into the ship of Ra. Therefore one finds so many mummies buried in the tomb of the Pharaohs, the hope being that all the bodies in the tombs would rise with him. I saw something very touching in a newly excavated tomb in Egypt. Just before they had locked up the tomb of this particular noble, one of the workmen had put a little baby that had recently died, in a miserable little basket of reeds 4 Lucius Apuleius, The Golden Ass, translated by Robert Graves (London, 1950), 286. 31
LECTURE 2 with a few poor little pieces of cloth, right inside the door, so that the baby—who was probably his child—would rise with the noble on the great day of judgment. He was quite satisfied with his own futility, but his baby, at least, should reach the sun. So this third center is rightly called the fullness of jewels. It is the great wealth of the sun, the never-ending abundance of divine power to which man attains through baptism. But of course, that is all symbolism. We come now to the psychological interpretation, which is not as easy as the symbolic or comparative method. 5 It is far less easy to understand maõipÖra from a psychological point of view. If one dreams of baptism, of going into the bath or into the water, you know what it means when people are in actual analysis: that they are being pushed into the unconscious to be cleansed; they must get into the water for the sake of renewal. But it remains dark what follows after the bath. It is very difficult to explain in psychological terms what will follow when you have made your acquaintance with the unconscious. Have you an idea? Mind you, this question is not easy to answer, because you will be inclined to give an abstract answer, for a psychological reason. Dr. Reichstein: You could say that the old world is burning down. Dr. Jung: That is not just abstract, but it is very universal and at a safe distance. Dr. Reichstein: The old conventional forms and ideas are breaking down. Dr. Jung: Oh yes, our philosophy of the world may be changed tremendously, but that is no proof that you have reached maõipÖra. Dr. Reichstein: But is not maõipÖra a symbol of fire, of things burned? Dr. Jung: Well, it is not just a destructive symbol; it means more a source of energy. But you are quite right—there is always a note of destruction when one speaks of fire; the mere mention of fire is enough to rouse the idea of destruction. And there you touch upon that fear that causes abstraction; we easily get abstract when we do not want to touch a thing that is too hot. Miss Hannah: Is one not able, then, to see the opposites at the same time? Dr. Jung: Yes, that is nicely put, very abstract, but you could designate it more completely. Mrs. Sawyer: In the visions, the patient came to the place where she had to stand the fire, and then the stars fell down. 6 So the impersonal things began. 5 The contrast is to Hauer’s method of interpretation. 6 See The Visions Seminar, vol. 5, 9 March 1932, 114. 32
Page 2 and 3:
BOLLINGEN SERIES XCIX
Page 4 and 5:
THE PSYCHOLOGY OF KUNDALINI YOGA NO
Page 6:
IN MEMORIAM Michael Scott Montague
Page 10:
LIST OF ILLUSTRATIONS Figure 1. The
Page 13 and 14:
PREFACE In addition, Jung’s comme
Page 15 and 16:
MEMBERS OF THE SEMINAR The followin
Page 18 and 19:
INTRODUCTION JUNG’S JOURNEY TO TH
Page 20 and 21:
INTRODUCTION chologies heralded a n
Page 22 and 23:
INTRODUCTION velopment....Itisnotam
Page 24 and 25:
INTRODUCTION gious rediscovery of t
Page 26 and 27:
INTRODUCTION come across the functi
Page 28 and 29:
INTRODUCTION proach to so-called me
Page 30 and 31:
INTRODUCTION Thus Jung’s interest
Page 32 and 33:
INTRODUCTION Keyserling was also cr
Page 34 and 35:
INTRODUCTION take over similar stuf
Page 36 and 37: INTRODUCTION ration with Hauer, whi
Page 38 and 39: INTRODUCTION ation of Fr 12000. 76
Page 40 and 41: INTRODUCTION dynamic substance, and
Page 42 and 43: INTRODUCTION well.” 96 The feelin
Page 44 and 45: INTRODUCTION interpretation of Kund
Page 46 and 47: INTRODUCTION It would also be a mis
Page 56: BOLLINGEN SERIES XCIX
Page 59 and 60: LECTURE 1 ‘the wish to be two,’
Page 61 and 62: LECTURE 1 than the man who loves Go
Page 63 and 64: LECTURE 1 cannot be perfect, and he
Page 65 and 66: LECTURE 1 like that does not produc
Page 67 and 68: LECTURE 1 Professor Hauer does not
Page 69 and 70: LECTURE 1 she was stretching up tow
Page 71 and 72: LECTURE 1 about the sun analogy the
Page 73 and 74: LECTURE 1 the analogy between vjñv
Page 75 and 76: LECTURE 1 our own terms. Therefore,
Page 77 and 78: LECTURE 1 Mrs. Crowley: The anima?
Page 79 and 80: LECTURE 2 thing to do with the symb
Page 81 and 82: LECTURE 2 that one starts the other
Page 83 and 84: LECTURE 2 cause we are so imbued wi
Page 85: LECTURE 2 dalini.” Quite the cont
Page 89 and 90: LECTURE 2 And now comes the paradox
Page 91 and 92: LECTURE 2 emotions come up, they be
Page 93 and 94: LECTURE 2 Mr. Baumann: I think ther
Page 95 and 96: LECTURE 2 always far down in mÖlvd
Page 97 and 98: LECTURE 3 LECTURE 3 26 October 1932
Page 99 and 100: LECTURE 3 their meat for two or thr
Page 101 and 102: LECTURE 3 not yourself—a being in
Page 103 and 104: LECTURE 3 I remember the case of a
Page 105 and 106: LECTURE 3 the world as your game, t
Page 107 and 108: LECTURE 3 in unconsciousness; to be
Page 109 and 110: LECTURE 3 one cannot help recognizi
Page 111 and 112: LECTURE 3 Now, according to the sym
Page 113 and 114: LECTURE 3 through the cakras means
Page 115 and 116: LECTURE 4 1 2November 1932 Dr. Jung
Page 117 and 118: LECTURE 4 conscious. But now, among
Page 119 and 120: 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 and 172:
APPENDIX 4 Verse 30 Purer than the
Page 173 and 174:
APPENDIX 4 Verse 40 Above all these
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
show all

CG JUNG - Countryside Anarchist

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?