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.He is afraid that ascrew is loose somewhere in his head; he thinks it would mean that hewas mad.So the crossing-over from maõipÖra to anvhata is really very difficult.The recognition that the psyche is a self-moving thing, something genu-ine and not yourself, is exceedingly difficult to see and to admit.For itmeans that the consciousness which you call yourself is at an end.In yourconsciousness everything is as you have put it, but then you discover thatyou are not master in your own house, you are not living alone in yourown room, and there are spooks about that play havoc with your realities,and that is the end of your monarchy.But if you understand it rightly,and as tantric yoga shows you, this recognition of the psychogenic factoris merely the first recognition of the puruüa.It is the beginning of thegreat recognition appearing in the most grotesque and ridiculous forms.You see, that is what the gazelle signifies.Now you remember the elephant appears in viçuddha again.So herewe encounter the full power, the insurmountable sacred strength of the8Friedrich Theodor Vischer, Auch Einer, (Stuttgart and Leipzig, 1884).54 26 OCTOBER 1932animal as it was in mÖlvdhvra.That is, we meet there all the power whichled us into life, into this conscious reality.But here it is not supportingmÖlvdhvra, this earth.It is supporting those things which we assume to bethe most airy, the most unreal, and the most volatile, namely, humanthoughts.It is as if the elephant were now making realities out of con-cepts.We admit that our concepts are nothing but our imagination,products of our feeling or of our intellect abstractions or analogies,sustained by no physical phenomena.The thing that unites them all, that expresses them all, is the conceptof energy.In philosophy, for instance, take the example of Plato in hisparable of the cave.9 He tries by that rather clumsy parable to explain thesubjectivity of our judgment, which is really the same idea which wascalled later on in the history of philosophy the theory of cognition.Hedescribes people sitting in a cave with their backs against the light, look-ing at the shadows on the wall, cast by the moving figures outside.Now,this is an exceedingly apt parable to explain the problem, but it neededmore than two thousand years until that problem was formulated in aphilosophically abstract way in Kant s Critique of Pure Reason.We always have the impression that such philosophical or scientificconcepts as energy call them theories or hypotheses are perfectly fu-tile things that change tomorrow, like a breath of air that has no exis-tence whatever.Yet these are apparently the things sustained andpushed by the elephant, as if the elephant were making a reality of suchconcepts which are really the mere products of our mind.That is ourprejudice to think that those products are not also realities.But here is the hitch in the whole thing, this is not so simple.Yourspeculations lead to abstractions, and these abstractions you very clearlyfeel to be merely your conclusions.They are artificial; you are never surethat they do exist in reality.But if perchance you should experience inreality what you have concluded, then you say, Now this is real, insofaras my thought is real. For example, you say, Tomorrow we shall have athunderstorm. It is not very likely at this time of the year, but from allthe meteorological data you make that conclusion though you yourselfthink it rather improbable.And tomorrow we do actually have a thun-derstorm, and then you say, Is it not marvelous that I came to such aconclusion? My feeling must be right. So you substantiate your thinkingin reality, and this reality affects the whole man.It affects you throughand through you get drenched by the rain, you hear the thunder, andyou may be struck by the lightning you get the whole thing.9Plato, The Republic, book 7, translated by D.Lee (London, 1955), 514ff.55 LECTURE 3Now, according to the symbolism of the cakras something similar hap-pens in viçuddha.The power of the elephant is lent to psychic realities,which our reason would like to consider as mere abstractions.But thepower of the elephant is never lent to products of the mere intellectbecause they are never convincing; they always need physical evidence.And for purely psychical things, there is no possibility of anything likephysical evidence.For instance, you know that it is impossible in physicalfact ever to make a concept of God, because it is not a physical concept.It has nothing to do with an experience in space and time.It has simplyno connection with space and time, and therefore you cannot expectany such subsequent effect.But if you have the psychical experience, if thepsychical fact forces itself upon you, then you understand it, and you canthen make a concept of it.The abstraction, or the concept of God, hascome out of experience.It is not your intellectual concept, though it canbe intellectual too.But the main thing in such an experience is that it isa psychical fact.And psychical facts are the reality in viçuddha.Thereforethe insurmountable force of reality is sustaining no longer the data ofthis earth but psychical data.For example, you know that you would like to do something verymuch, but you feel it is simply not to be, as if there were an absoluteinterdiction.Or you feel very strongly that you don t want to do a certainthing, yet the psychical factor demands it, and you know there is no de-fense you must go that way; there is no hesitation about it.That is thepower of the elephant, which you feel perhaps even in what you wouldcall absurdities.Those are the experiences of the reality of viçuddha asexpressed by the symbolism.That is only the fifth cakra, and we are already out of breath literallyso we are beyond the air we breathe; we are reaching, say, into the re-mote future of mankind, or of ourselves.For any man has at least thepotential faculty to experience that which will be the collective experi-ence in two thousand years, perhaps in ten thousand years.What we aredealing with today has already been we don t know how many millions oftimes before in dim ages of the past by primitive medicine men, or by oldRomans or Greeks it has all been anticipated.And we anticipate thou-sands of years to come, so we really reach out into a future which we donot yet possess.Therefore it is rather bold to speak of the sixth cakra,10which is naturally completely beyond our reach, because we have not10Of the vjñv cakra, Hauer stated: The god, man power, has disappeared at this stage,but a differentiated woman power is still working, and disappears only in the last cakra.Iam not sure whether you will find psychological parallels for that (HS, 90).56 26 OCTOBER 1932even arrived at viçuddha.But since we have that symbolism we can at leastconstruct something theoretical about it.The vjñv center, you remember, looks like a winged seed, and it con-tains no animal.That means there is no psychical factor, nothing againstus whose power we might feel.The original symbol, the li´ga, is hererepeated in a new form, the white state [ Pobierz caÅ‚ość w formacie PDF ]
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.He is afraid that ascrew is loose somewhere in his head; he thinks it would mean that hewas mad.So the crossing-over from maõipÖra to anvhata is really very difficult.The recognition that the psyche is a self-moving thing, something genu-ine and not yourself, is exceedingly difficult to see and to admit.For itmeans that the consciousness which you call yourself is at an end.In yourconsciousness everything is as you have put it, but then you discover thatyou are not master in your own house, you are not living alone in yourown room, and there are spooks about that play havoc with your realities,and that is the end of your monarchy.But if you understand it rightly,and as tantric yoga shows you, this recognition of the psychogenic factoris merely the first recognition of the puruüa.It is the beginning of thegreat recognition appearing in the most grotesque and ridiculous forms.You see, that is what the gazelle signifies.Now you remember the elephant appears in viçuddha again.So herewe encounter the full power, the insurmountable sacred strength of the8Friedrich Theodor Vischer, Auch Einer, (Stuttgart and Leipzig, 1884).54 26 OCTOBER 1932animal as it was in mÖlvdhvra.That is, we meet there all the power whichled us into life, into this conscious reality.But here it is not supportingmÖlvdhvra, this earth.It is supporting those things which we assume to bethe most airy, the most unreal, and the most volatile, namely, humanthoughts.It is as if the elephant were now making realities out of con-cepts.We admit that our concepts are nothing but our imagination,products of our feeling or of our intellect abstractions or analogies,sustained by no physical phenomena.The thing that unites them all, that expresses them all, is the conceptof energy.In philosophy, for instance, take the example of Plato in hisparable of the cave.9 He tries by that rather clumsy parable to explain thesubjectivity of our judgment, which is really the same idea which wascalled later on in the history of philosophy the theory of cognition.Hedescribes people sitting in a cave with their backs against the light, look-ing at the shadows on the wall, cast by the moving figures outside.Now,this is an exceedingly apt parable to explain the problem, but it neededmore than two thousand years until that problem was formulated in aphilosophically abstract way in Kant s Critique of Pure Reason.We always have the impression that such philosophical or scientificconcepts as energy call them theories or hypotheses are perfectly fu-tile things that change tomorrow, like a breath of air that has no exis-tence whatever.Yet these are apparently the things sustained andpushed by the elephant, as if the elephant were making a reality of suchconcepts which are really the mere products of our mind.That is ourprejudice to think that those products are not also realities.But here is the hitch in the whole thing, this is not so simple.Yourspeculations lead to abstractions, and these abstractions you very clearlyfeel to be merely your conclusions.They are artificial; you are never surethat they do exist in reality.But if perchance you should experience inreality what you have concluded, then you say, Now this is real, insofaras my thought is real. For example, you say, Tomorrow we shall have athunderstorm. It is not very likely at this time of the year, but from allthe meteorological data you make that conclusion though you yourselfthink it rather improbable.And tomorrow we do actually have a thun-derstorm, and then you say, Is it not marvelous that I came to such aconclusion? My feeling must be right. So you substantiate your thinkingin reality, and this reality affects the whole man.It affects you throughand through you get drenched by the rain, you hear the thunder, andyou may be struck by the lightning you get the whole thing.9Plato, The Republic, book 7, translated by D.Lee (London, 1955), 514ff.55 LECTURE 3Now, according to the symbolism of the cakras something similar hap-pens in viçuddha.The power of the elephant is lent to psychic realities,which our reason would like to consider as mere abstractions.But thepower of the elephant is never lent to products of the mere intellectbecause they are never convincing; they always need physical evidence.And for purely psychical things, there is no possibility of anything likephysical evidence.For instance, you know that it is impossible in physicalfact ever to make a concept of God, because it is not a physical concept.It has nothing to do with an experience in space and time.It has simplyno connection with space and time, and therefore you cannot expectany such subsequent effect.But if you have the psychical experience, if thepsychical fact forces itself upon you, then you understand it, and you canthen make a concept of it.The abstraction, or the concept of God, hascome out of experience.It is not your intellectual concept, though it canbe intellectual too.But the main thing in such an experience is that it isa psychical fact.And psychical facts are the reality in viçuddha.Thereforethe insurmountable force of reality is sustaining no longer the data ofthis earth but psychical data.For example, you know that you would like to do something verymuch, but you feel it is simply not to be, as if there were an absoluteinterdiction.Or you feel very strongly that you don t want to do a certainthing, yet the psychical factor demands it, and you know there is no de-fense you must go that way; there is no hesitation about it.That is thepower of the elephant, which you feel perhaps even in what you wouldcall absurdities.Those are the experiences of the reality of viçuddha asexpressed by the symbolism.That is only the fifth cakra, and we are already out of breath literallyso we are beyond the air we breathe; we are reaching, say, into the re-mote future of mankind, or of ourselves.For any man has at least thepotential faculty to experience that which will be the collective experi-ence in two thousand years, perhaps in ten thousand years.What we aredealing with today has already been we don t know how many millions oftimes before in dim ages of the past by primitive medicine men, or by oldRomans or Greeks it has all been anticipated.And we anticipate thou-sands of years to come, so we really reach out into a future which we donot yet possess.Therefore it is rather bold to speak of the sixth cakra,10which is naturally completely beyond our reach, because we have not10Of the vjñv cakra, Hauer stated: The god, man power, has disappeared at this stage,but a differentiated woman power is still working, and disappears only in the last cakra.Iam not sure whether you will find psychological parallels for that (HS, 90).56 26 OCTOBER 1932even arrived at viçuddha.But since we have that symbolism we can at leastconstruct something theoretical about it.The vjñv center, you remember, looks like a winged seed, and it con-tains no animal.That means there is no psychical factor, nothing againstus whose power we might feel.The original symbol, the li´ga, is hererepeated in a new form, the white state [ Pobierz caÅ‚ość w formacie PDF ]