52 skuteczne psychorady
Chmielewska_Joanna_ _Najstarsza_prawnuczka
Stoker, Bram L'enterrement Des Rats & Autres Nouvelles
DIDEROT Zakonnica
Beverly Barton Grzech niewiedzy
Zarzadzanie_projektami_IT_zarzit
Buechting Linda (Jamison Kelly) FaśÂszywa wróśźka
CBSC
Boge Anne Lise Grzech pierworodny 06 Obietnica
Harrison Harry Stalowy Szczur 3 Stalowy Szczur ocala śÂwiat
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Western psychiatrists, especially of the Freudian school. It is true, too, that there is
a great difference between indolent fantasy and controlled imagination.
The controversy over the objectivity and subjectivity of phenomena has been
mentioned earlier. The different opinions about this may be found in the writings of
several good schools so there is no need to take the reader s time with the subject
here. It is enough to say that either point of view rests on opinion based on
subjective apprehension and both points of view work well enough to make it
possible for their separate adherents to deal with the phenomenal world.
If we read Aleister Crowley on this subject we discover that he sometimes writes
as though he held to the theory of objectivism. He refers to Tiphareth, for example,
as Self, independent of the mind (conscious or unconscious) of the individual. At
other times he refers to Tiphareth as a subjective entity (state, quality). I have heard
my own teacher say of the Higher Self, "I have seen Him and He is a Being of such
grandeur and beauty as to defy description." But when questioned about the
objectivity of this statement, my teacher argued in terms of General Semantics to
prove that all "things" whatsoever in the world of outer or inner space are "in"
consciousness; that this world, whether subjective or objective, is a dynamic energy
system that is in fact a Light World appearing substantive to the senses and that
therefore only seems to be objective to the individual. On the other hand, he did
concede that when the cosmic tides (tattvas) rise and fall they also rise and fall in
the individual; implying that these cosmic tides, planetary tides, etc., must in some
way be objective to us. The immediate question then must be, is their effect
subjective or objective? A Jnana Yogin would no doubt explain this in terms of the
lokas: the invisible or inner constituent of man. He would say that the real nature of
the Self (Atman, Qabalistically referred to as Tiphareth) has its Oneness with the
supreme Self (Paramatman; Qabalistic Kether). The lokas are regions or levels of
existence which include our physical world which seems to be objective or external
to us, and also the subtle worlds that also seem to be external to us when we are
"traveling" in these invisible worlds. We do not live in our physical bodies. The
physical body is held in consciousness. We seem to be in anything that is held in
consciousness so we seem to be in the world, too, but. we do not live in the world
anymore than we live in our physical bodies. Or so would be the argument of those
who embrace subjectivism.
Our difficulty here in the West with such an idea is that when we think of a center
we think of it as being a some thing in the middle of other something's that are
around it. Like the atom, with its nuclear center, protons, neutrons, etc. We even
find it difficult to conceive of an omnipresent supreme being so it is impossible for
us to think of ourselves as centers of consciousness not limited by body or world.
The lokas of the Hindus, and the planes of the Astral World, and Dr. Jung s layers
of the Collective Unconscious are, according to monism, referring to the same
thing: states of consciousness within man himself. We deal with these by acting as
though they are outside of consciousness. Being limited by the five physical senses
there is no other way we can deal with them.
Jung says that we inherit the Collective Unconscious, or the ancestral images
thereof, and that these "engrams" (as Dr. Pullen-Burry, the noted Qabalist, called
them) are not only latent in the subconscious but also in the very structure of the
brain. His entire method of "active imagination" is based upon this theory. If, as
Jung says, Man is a psychological being, then this method will work for him, just as
the Qabalistic method has worked in the past and works today. What any good
psychologist or good teacher wants is good results, regardless of the theory
accepted. We could split hairs over these theories ad infinitum and not arrive at any
definite conclusion until, one-by-one, inner realization reveals the truth of the matter
to us. Man is not a static being, so what will work for one man will not work for
another. Jung s method works well for many people. The Qabalistic method of
analysis also works well for many people, and, in the East the various forms of
Yoga work well for many people. Eastern methods do not work any better for
people in the West than Western methods do for people in the East, but with the
loss of faith in our religious forms here in the West we are turning to Eastern
disciplines and we are finding them to be rewarding in an individual sense, too. The
dharma of Western nations is distinctly different than for Eastern nations, however,
so we do find that "a native converted is a native spoiled" in respect to aiding the
evolution of his own national spirit. The group mind of a given nation is not as
obstinate as it may seem at first glance. It really does not take very much infiltration
from a foreign culture to effect some serious change in that nation. The destiny of
the West is to build the concrete mind. What has happened, however, is that along
with our Western business suit we have taken our concrete attitudes to the entire
East. We deceive ourselves however, if we think that the Eastern man wearing our
business suit has entirely the same attitudes toward life that we do. It is the same
with Westerners wearing saffron robes and holding out their begging bowls in our
large airports. A change of dress and a change of concepts does not put one in
touch with the forces resident in the unconscious of another culture. Under rare
circumstances individuals from different cultures do meet now-and-then and bridge
the gap between their respective psyches. Such a coalition enriches the minds of
both, as it did between my teacher and his teacher. For the most part, however,
Western students would do better to stick to Western disciplines. To this end Jung s
techniques are best suited for Western man unless the seeker can find a good
school using the practical Qabalistic techniques. The best schools of the Qabalah
for non-Jews, however, are only to be found in Europe, so Jung s method becomes
even more valuable to those of us here in the Western Hemisphere.
Jung s active imagination technique is one method that has been used by the
Western occult orders since long before we ever heard about psychology in its
modern sense, and there can be no argument to using this technique if sufficient
caution is given about the possible involuntary outpouring of vital energy in the form
of ectoplasm when one lets one s attention be held on visualized images. Many
more people leak prana than is detected by our psychologists, if indeed they can
detect it at all. However, doctors do notice a drop in blood sugar in those patients
and students who apply "active imagination" seriously. We should first try to [ Pobierz całość w formacie PDF ]
