Questions about the layers of Collective Unconscious (CU) of Jung and the central force regulating them all has stimulated me to write briefly as follows in point form, a summary of what I have written quite extensively in one of my books and also the various thinking of the Tamil Siddhas like Bokar and so forth on the Cakras, a very ancient idea that goes back to the Pyramidal cultures of Egypt, Nubia, Sumeria and so forth.
1.
In my monograph over and above the CU of Jung, I have introduced BEING as Transcendental Collective Unconscious or Agamic Unconscious, the TCU and who is BEING, the Pancakritiyam, the Sangkara KaraNan and so forth, the Absolute who presents Himself as the various deities, This gives us the clue to identify CU and its different layers with the Cakras – the Mulataram Swatistanam Manipurakam Anakatam, Vicutti , Aknjai and finally the Sahasrat Talam or Brahma Rantiram
The CU, as conceived by Jung is a universal layer of human unconscious from which emerge the Archetypes or the Imago Dei, the deities or divine icons. We can see this is an undifferentiated idea of Cakra that is ordained by a deity – for e.g. the Mulataram ordained by Ganesha with his consorts Citti Butti , the Swatistanam ordained by Brahma with his consort KalaivaaNi and so forth. The common idea is the location of archetypes here Ganesha and so forth both in the Cakras and as contents of CU
2.
But what are these Cakras actually? As Bokar explains they are mantra-fields hierarchically organized. Actually they are inner ecologies ( refer to Tolkaapiyar in one of my earlier postings ) that determine not only the personality characteristics of a person but also the kind of LEARNING he becomes capable.
For this reason I call them KaRRaLi in the sense the mantra-field that feeds the various kinds of intuitions that become those are reflected upon and incorporated as part of one’s knowledge, understanding and so forth.
When a person exists in a certain Cakra, overall his desires, interests, competencies and so forth are circumscribed and he can venture into the deeper and so forth only by accessing a deeper Cakra and so forth. A person in Swatistanam is ordained by Brahma, the Vetan and his interests will be scholarship and he excels in the study of the Sastras and so forth. Intellectual life will be his passion. And as such he will not show deep interests in the mystical visions and hence Yoga and so forth. But when he accesses the Manipurakam, the Cakra within the Swatistanam, then he will enjoy the visions of the Third Eye and as blessed by VishNu who enjoys the Arituyil – the Dream Sleep or Yoga Nidra.
Here the central force that regulates this ascendance of Cakras is BEING, the TCU where in fact it is this BEING who presents Himself as Ganesha, Btahma, VisNu and so forth.
3.
Now we can understand Jung’s claim that the contents of CU that is accessed by the psyche is the sediments of the psyche’s animal and human past i.e. the Prabta Karma of Agamism. Now while all these Cakras, hierarchically organized Mantra-fiekds are objective realities and are already there in the depths of the soul of all, at birth one is born into a Cakra that provides the initial starting point.
While most are born into Mulataram, some are into the Swatistanam and because of which become interested in scholarly pursuits as opposed to political, economic and so forth. That Cakra into which one is born is determined by his whole past and hence it is part of the Prabta Karma of the individual. However we should notice that a person can ascend to the higher Cakras by learning and hence he is not imprisoned by the Cakra into which he is born. The higher Cakras remain as the deeper layers of his unconscious and he can always access them and live in them enjoying the whole range of personality features it affords.
4,
Now it is in this ascendance of Cakras, the mantra-fields with the grace of BEING or TCU that we encounter the Mummalam of Saiva Siddhnnta. There is an impedance, an opposition to this climb and they come from the Malam related Mayai and Karma collectively known as Mummlam.
In order to ascend the Cakras or access the deeper layers of the CU, one has to FREE oneself from the fiendish hold of this Mummalam that tend to imprison a person in the Cakra into which he is born. For example unless the Maya Malam is defeated, destroyed and the soul made free of it, it cannot access the Swatistanam , and live a life of scholarly pursuits where Mey PoruL kaaNpatu , the seeking of truth-experiences become the dominant desire.
In such processes of self purification we note the Jungian notion of emotional culture. A person in the higher Cakras is emotionally more sanguine than those in the lower and so forth. For e.g. a person in Vucutti, will be pure of all the Mummlaam and hence his personality will be very stable with only Santi, an inner and deep calm pervading and regulating his whole personality.
5.
Now this ascendance and accessing the deeper layers of CU or Cakras is also related to accessing of deeper and deeper VISIONS that I have elaborated in great detail in my book and many other books. I have classified the Paarvai or vision into PoRiliyap Paarvai (sensory perception), Nuuliyap Paarvai ( hermeneutic seeing), Nutaliyap Paarvai ( the Dream Seeing) and so forth. These visions are also hierarchically organised and in such a way that the higher becomes possible only when a person weakens the hold of mummlam in his soul. For example unless a person weakens the hold of Prabta Karma he cannot access the Cakra Manipuraka and hence enjoy ARituyil the Dream Seeing and which is the Nutaliyap Paarvai, the visions of the Third Eye, that I call Transductive Perceptions.
6.
Now I must also mention some developments in the empirical founding and justifying of these notions. While for Jung, Dream Analysis and related matters and for Siddhas Yogic Meditations were the means for getting such insights, now in addition to these we have also my Access Tests that we can administer for ordinary people and work out what Cakras they have accessed and hence what layer of CU is dominant in their soul.
ULLAGANAR
( 22-5-2010 )
( Editing and re-paragraphing by his student )
( photo taken from https://pixabay.com/ with thanks )
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