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.Some strange urge underneath forces them to dosomething which is not just the ordinary thing.So we may assume thatthe place where the self, the psychological non-ego, is asleep is the mostbanal place in the world a railway station, a theater, the family, the pro-fessional situation there the gods are sleeping; there we are just reason-able, or as unreasonable, as unconscious animals.And this is mÖlvdhvra.If that is so, then the next cakra, svvdhiü°hvna, must be the uncon-scious, symbolized by the sea, and in the sea is a huge leviathan whichthreatens one with annihilation.Moreover, we must remember that menhave made these symbols.Tantric yoga in its old form is surely the workof men, so we can expect a good deal of masculine psychology.There-fore no wonder that in the second cakra is the great half-moon, which isof course a female symbol.Also, the whole thing is in the form of thepadma or lotus, and the lotus is the yoni.25 (Padma is simply the hieraticname, the metaphor for the yoni, the female organ.)Mrs.Sawyer: Professor Hauer said that the crescent was not a femalesymbol; it belonged to åiva.26Dr.Jung: That is so for the East, and if you ask a Hindu about thesethings he would never admit that you could put mÖlvdhvra abovesvvdhiü°hvna.Their point of view is absolutely different.If you ask them25Hauer described the representation of this cakra as follows:  Inside is a circle, thepericarp, containing a white lotus mandala.There is a half moon, also white (HS,74).26Hauer had stated:  The crescent in svvdhiü°hana stands for åiva, to which Mrs.Sawyerasked:  Is not the crescent usually a feminine symbol? Hauer replied:  Not in India.Therethe crescent is always the sign of åiva (HS, 84).15LECTURE 1about the sun analogy they would equally deny it, yet one can show thatthe symbolism of the sun myth is there too.Mrs.Crowley: Their symbolism can t be the same as ours; their gods arein the earth.Dr.Jung: Naturally.You see, a Hindu is normal when he is not in thisworld.Therefore if you assimilate these symbols, if you get into theHindu mentality, you are just upside-down, you are all wrong.They havethe unconscious above, we have it below.Everything is just the opposite.The south on all our maps is below, but in the East the south is above andthe north below, and east and west are exchanged.It is quite the otherway around.Now, the second center has all the attributes that characterize the un-conscious.Therefore we may assume that the way out of our mÖlvdhvraexistence leads into the water.A man I know who is not in analysis hashad interesting dreams representing this quite frequently, and they wereall identical.He found himself moving along a certain road, or a littlestreet or path, either in a vehicle or on foot the dream always beganwith such a movement and then, to his great amazement, all theseroads inevitably led into water, the second cakra.Therefore, the very first demand of a mystery cult always has been togo into water, into the baptismal fount.The way into any higher develop-ment leads through water, with the danger of being swallowed by themonster.We would say today that is not the case with the Christian bap-tism there is no danger in being baptized.But if you study the beautifulmosaic pictures in the Baptistry of the Orthodox in Ravenna (whichdates from the fourth or the beginning of the fifth century, when thebaptism was still a mystery cult), you see four scenes depicted on the wall:two describe the baptism of Christ in the Jordan; and the fourth isSt.Peter drowning in a lake during a storm, and the Saviour is rescuinghim.27 Baptism is a symbolical drowning.There are certain sects in Rus-sia that, in order to make it real, put people under the water until theyoccasionally do get drowned.It is a symbolic death out of which newlife comes, a newborn babe.The initiates are often fed with milk after-27Jung provides an account of this experience in MDR, 314 18.There he stated thathe had asked an acquaintance who was going to Ravenna to obtain pictures for him, andhis acquaintance learned that the mosaics did not exist (ibid., 315).Aniela Jaffé notedthat Jung explained this as a  momentary new creation by the unconscious, arising out ofhis thoughts about archetypal initiation.The immediate cause of the concretisation lay, inhis opinion, in a projection of his anima upon Galla Placida (ibid., 316).Jung s recol-lections in MDR of the mosaics differ somewhat from that given here; these differences arenoted in Dan Noel s  A Viewpoint on Jung s Ravenna Vision, Harvest: Journal for JungianStudies 39 (1993): 159 63, which forms a reappraisal of this whole episode.1612 OCTOBER 1932ward, as in the cult of Attis, where after the baptism people were fed withmilk for eight days as if they were little babies, and they got a newname.28So the symbolism in the svvdhiü°hvna cakra is the worldwide idea of thebaptism by water with all its dangers of being drowned or devoured bythe makara.Today, instead of the sea or leviathan we say analysis, whichis equally dangerous.One goes under the water, makes the acquaintanceof the leviathan there, and that is either the source of regeneration ordestruction.And if that analogy holds true, then the analogy of the sunmyth must hold true too, for the whole baptismal story is in the sun myth.You see that the sun in the afternoon is getting old and weak, and there-fore he is drowned; he goes down into the Western sea, travels under-neath the waters (the night sea journey), and comes up in the morningreborn in the East.So one would call the second cakra the cakra or man-dala of baptism, or of rebirth, or of destruction whatever the conse-quence of the baptism may be.We also can say something about the details of this cakra.The fiery redis understandable.mÖlvdhvra is darker, the color of blood, of dark pas-sion.But this vermilion of svvdhiü°hvna contains far more light, and ifyou assume that this has really also something to do with the sun scourse, it might be the sun s rays while setting or rising the color of thedawn or the last rays of the sun are a rather humid kind of red.Thenafter the second center we could expect the manifestation of newbornlife, a manifestation of light, intensity, of high activity, and that would bemaõipÖra.29 But before we speak of that center we should exhaust thissecond cakra.It is a peculiar fact that in the East they put these cakrasnot below our feet but above [ Pobierz caÅ‚ość w formacie PDF ]