In Part VI, I continue the
discussion that I began in Jung’s Later
Visions, Individualized Global Consciousness and Completed Individuation in
Light of the Yoga of Sri Aurobindo and the Mother. I begin by discussing
the meaning Jung gives to the unus mundus
and show its significant similarities, of which and differences to Sri
Aurobindo’s understanding of the Supermind as well as discernments. I include
in this discussion the process of ascent and descent, with emphasis on the
descent, which is common to the path of both Sri Aurobindo and the Mother, and
Jung. From there I discuss three variations of Advaita Vedanta, the path of Adi
Shankara, born in the eighth century CE, and credited with having established
Advaita Vedanta on a philosophic basis, the teachings of the Shankara lineage
in its contemporary expression, and then Śrī Ramana Maharshi’s popular
contemporary spiritual teachings. I draw some conclusions as to the limitations
of Advaita Vedanta in comparison to Sri Aurobindo’s and the Mother’s path of
Integral Yoga. Following this discussion, I continue my amplifications on
Jung’s Coniunctio vision from an earlier essay mentioned above, and
differentiate the Supermind consciousness from the Overmind consciousness,
while relating them to Jung, his
psychological work and, I believe, his having attained global knowledge.
Following that, I discuss a late dream of Jung’s, where he found himself in a
valley full of diamonds in terms of his post-1944 writings. This leads me into
a discussion of the qualitative value of numbers and their relationship to the unus mundus and the unity of spirit and
matter. In this part of the essay I include the Mother’s “vision-dream” of
creating a new world by way of manipulating living numbers and then
Norelli-Bachelet’s [Thea’s] esoteric use of numbers regarding the measurements
of the inner chamber of the Matrimandir. I do this, especially in order to
substantiate Jung’s and Marie-Louise von Franz’s views on numbers, although, in
the process, I acclaim the intrinsic value of the Mother’s achievement and
acknowledge the value of Norelli-Bachelet’s [Thea’s] claims.
Jung’s Coniunctio Experience
and Global Knowledge
A delegated influence from the
supramental Gnosis seems to permeate Jung’s later life and writings. His
description of the unus mundus, as I
have shown, indicate considerable similarity to Sri Aurobindo’s description of
the Supermind’s comprehending, apprehending and projecting states of
consciousness. In support of Jung’s coniunctio vision consisting of God and his
feminine counterpart being an overmind experience, with a delegated supramental
gnosis or truth-conscious Knowledge-Will, Sri Aurobindo noted that “the Gods
are personalities and Powers of the dynamic Divine,” and “the Great Gods belong
to the overmind plane; in the supermind they are unified as aspects of the
Divine, in the overmind they appear as separate personalities.” [53] In support
of Jung’s experience consisting of images of the Living God, Sri Aurobindo
wrote regarding the Supreme: “These things are images, but all is an image.
Abstractions give us the pure conception of God’s truths; images give us their
living reality.” [54] Jung’s visionary coniunctio experience, where he saw
“all-father Zeus and Hera who consummated “the mystic marriage as described in
the Iliad” and he “was the Marriage of the Lamb,” in fact, appears to be an
Overmental symbolic transcription of the Supermind in its status of
apprehending consciousness, where Ishawara and Shakti, Divine Being and Force
of realization, are differentiated and in the process of divine creation. [55]
Jung himself equated the marriage of the Lamb (Revelations 22:9ff) to other
symbolic images of the coniunctio oppositorum and the “tao of Lao-Tzu.” [56]
Norelli-Bachelet interpreted the marriage of the Lamb to be “the marriage of
the soul-spark in matter and spirit above” for the creation of “a new heaven
and a new earth.” [57] It allows, according to her, the decent of the Divine
upon earth so “the great transformation may be.” (ibid, p. 260) [58] In Christian symbolism, Christ was the Lamb of
God and the marriage of the Lamb is considered to be the marriage of Christ
with the Church, which, according to von Franz , “signifies a mystical union of
mankind and God.” [59]
In Jung’s alchemical writings there
are ample references to Mercurius, defined as both “spirit and soul,” embodying
the full range of possible opposites. [60] He unites spirit and matter and can
be equated to the anima-mundi or world soul which animates all life in the
world. Jung also frequently referred to the anima-mundi or world soul itself,
which, as a spiritual sphere, surrounds the One, where “the “centre is
everywhere, the periphery nowhere.” [61] In Savitri,
Sri Aurobindo described Aswapati’s travels in the world soul, of which he
noted, “A formless spirit became the soul of form.” [62] The world soul, he
wrote, not only had the power to “reveal divinity” but “the intimacy of God was
everywhere.” [63] In a vivid portrayal reminiscent of Jung’s coniunctio
experience, Sri Aurobindo wrote of Aswapati: [64]
Approaching through a stillness
dumb and calm
To the source of all things human
and divine.
There he beheld in their mighty
union’s poise
The figure of the deathless
Two-in-One,
A single being in two bodies
clasped,
A diarchy of two united souls,
Seated in deep creative joy;
Their trance of bliss sustained the
mobile world.
Behind them in a morning dusk One
stood
Who brought them forth from the
Unknowable.
It is noteworthy that the One which
links the Cosmic Mind to the Unknowable stands behind the deathless Two-in-One.
In other words, the Two-in-One itself “comes from the absolute Unknowable;” I
would say it is a symbolic transcription of the Unknowable. [65]
Aswapati is subsequently described
as travelling through “The Kingdoms of the Greater Knowledge,” subsequently to
explore the Unknowable itself where, revealed was the creative Word that
allowed him to plant the seed for the new creation in the Cosmic Mind. [66]
During his travels in the realm of Greater Knowledge he came to the point where
he was able to scan “the secrets of the Overmind,” possible as he had arrived
at the border between the Overmind and the Transcendent. [67] Along with
different grades of Overmind, Sri Aurobindo wrote that “there can be many
formulations of overmind consciousness and experience,” suggesting that the
above mentioned experience of the Overmind is exceptional and a direct link to
the Unknowable itself. [68] It, therefore, does not define what can be called
the Overmind experience per se, as the Kingdoms of Greater Knowledge may be
describing the experiential nature of the highest plane of the Overmind.
Sri Aurobindo noted that the nature
of the Overmind is “a cosmic consciousness with a global perception and action
tending to carry everything to its extreme possibility… The only thing lacking
in its creation might be a complete harmonization of all possibles, for which
the intervention of the highest Truth-Consciousness, the Supermind, would be
indispensable.” [69] Although based on cosmic unity, the Overmind proceeds
under the law of “division and interaction,” while determining its actions on
the multiple play of life. [70] In the Overmind, each strand in a circle or
spoke of the wheel, as it were, has a relationship to the central truth, but
there is no unifying truth between the different strands or spokes in the
circumference of the circle or wheel. Given the lack of a unifying dynamic
truth in the overmind consciousness, each possibility is worked out according
to its evolutionary impetus. Although
each of the strands can be full of light and numinosity, for instance, as
expressed in different Religions, perhaps the best example of Overmind
containers, there is a dividing wall between them. Jung foresaw a state of the
Holy Spirit, and “the restitution of the original oneness of the unconscious on
the level of consciousness,” indicating eventual unity in the dynamic psyche,
both emanating from the central truth and between aspects of being. [71] He
also saw the present time as one of darkness where his task was to talk about
“things to be,” being “very careful not to destroy the things that are.” [72]
These reflections suggest that although Jung’s coniunctio experience was of an
Overmind nature, he had an intuitive vision of a Supramental future.
I would say that Jung’s system of
psychology is a kind of centered openness. In practical psychological terms,
when Jungian therapy goes to any depth, life becomes increasingly directed by
the central Self and truth of being. At a cosmic level there is the unifying
factor of the cosmic Self, the unus mundus and its synchronistic play of life,
as empirical multiple reality is drawn non-dualistically into experience. This,
effectively, means that there are no dividing walls, no divisions, but the
impetus of the Living God reigns supreme. The individuation process potentially
takes one outside of all convention, even of convention that claims to hold
values dear to one’s heart, including spiritual and psychological institutions
and fundamentalist interpretations. In the best tradition of Jungian psychology
itself, it is open-ended, yet centered, meaning that other influences can and
are being integrated into Jung’s system of psychology. We live in a time of darkness and the
assimilation of other approaches is not always done appropriately, risking the
loss of the truth of Jung’s discoveries but, in the long run, assuming truth
prevails, Jung’s system of psychology will benefit as will people in general.
The Overrmind, wrote Sri
Aurobiondo, is “a power of cosmic consciousness, a principle of global
knowledge which carries within it a delegated light from the supramental Gnosis.”
[73] Anybody who studies Jung’s writings seriously cannot but be impressed by
the extraordinary depth and width of knowledge one finds there. Marie-Louise
von Franz observed that “his original creative discoveries and ideas had to do
with whole human being and have therefore awakened echoes in the most varied
areas outside that of psychology.” [74] These include spirituality, religion,
theology, atomic physics, mathematics, Sinology, Hinduism, Christianity,
anthropology, ethnology, astrology, parapsychology, esotericism, Gnosticism,
alchemy, Hermeticism, history, art history, literature, the humanities and
other areas of study. In fact the study
of Jung’s writings, without question, opens one up to and stimulates a wide
range of cultural interests. I am in full agreement with von Franz, when she
noted that “his published works include an enormous amount of detailed material
from many fields, and the reader must work through this wealth of information
in order to be able to follow him.” [75] In fact, from my experience, it takes
years of paying careful attention to his detailed amplifications of material
from an extraordinary number and variety of sources in order to follow him.
Jung wrote with an intense creative
relationship to the unconscious, especially relevant in his later works, and
the unconscious is consequently constellated in his readers, especially those
who take his work seriously. His works can be characterized as truly original
so that Jung is still well ahead of his times, and he is hardly accepted in
contemporary psychiatry and psychology in
Jung in a Valley Full of Diamonds
After his coniunctio visions in
1944 that I wrote about in my paper on Jung’s
Later Visions, Individualized Global Consciousness and Completed Individuation,
Jung wrote that he “surrendered to the current of his thoughts,” writing not to
please others but according to the truth as it revealed itself to him. [78] He
was surrendered, in other words, to Sophia, the mind of God in Western terms
and, in Hindu thought, the Para-Shakti, the wisdom and knowledge of the
unconscious. In fact, Jung’s post-1944 writings are qualitatively superior to
his earlier writings and pure treasures from the field. All his most important works were completed
then, which he began when he was 69, including Psychology and Alchemy, Mysterium
Coniunctionis, Aeon, The Psychology of the Transference, The Transcendent Function, The Philosophic Tree and Answer to Job as well as a large corpus
of letters, explicating his metaphysical thinking, which has been documented in
Edward Edinger’s book, The New God Image.
The dream that most directly
pre-figured Jung’s later writings was the following:
It seemed as though I were in a
valley full of diamonds, and I was allowed to fill my pockets with diamonds and
to take as many in my hands as I could carry—but no more than that. I have a few years to live, and I’d like to
tell as much as I can of what I understood then, when I was ill, but I realized
I won’t succeed in expressing more than an infinitesimal part, that I’ll not be
able to show more than one or two diamonds, although my pockets are full of
them. [79]
In terms of amplification, the word
diamond derives from Greek adamas, meaning hardest substance. [80] Not only are
diamonds the hardest natural substance known, they are also amongst the oldest
substance, possibly up to 3 billion years old. They consist of carbon atoms,
which invariably originally come from the stars. Diamonds are crystal
structures consisting of 8 carbon atoms, each with a valence of 4, arranged in
a cube. Carbon is black, while diamonds are transparent crystal with a rainbow
hued prism, suggesting the requirement of an intense process of time and/or
physical pressure is required for the purification of carbon and the formation
of diamond crystals. Their structures are very stable, which is the reason why
they are so hard with a high melting point. A diamond is renowned for its
beauty and its traditional status in the form of a bride’s wedding ring
enhances its popular demand and perceived value.
With these physical properties and
tradition, it is not surprising that a diamond is a symbol of indestructibility
and immortality as, for instance, in Chinese alchemy in the meaning given to
the “diamond body.” In Western alchemy, the diamond and crystal refer to the
lapis or philosopher’s stone that, like the “diamond body,” is the goal of the
opus. The atomic properties of the diamond, with its 8 [double four (4)] carbon
atoms, each with a valence of 4, rendering it so stable, in fact, make it a
perfect physical symbol of the fourfold Self. The fiery and distant origins of
the diamond crystal in terms of both time and space suggest the intensity of
effort or tapas and grace required for its formation.
The pristine crystal, pure both on
the surface and within, is referred to in Christian symbolism as “the
unimpaired purity of the Virgin.” [81] Sri Aurobindo wrote that the diamond
symbolizes “the Mother’s light” at its greatest intensity. [82] In his magnum
opus Savitri, Sri Aurobindo used the
diamond metaphor to symbolize variously, truth, light and purity in thoughts,
wisdom and purity in sight, as well as tears of pain and flawless bliss. One
could say that all these attributes apply to the making of the Jung who finds
himself in a valley full of diamonds. He himself had fully suffered life and
he, consequently, has diamond-messages of healing and knowledge for all those
who experience the pain of life’s conflicted “reality.” His path of
individuation involves assimilating aspects of life that bring width and depth
as well as spiritual transcendence.
Finding oneself in a valley filled
with diamonds, filling one’s pockets with diamonds and the self-declared
mandate to express one’s knowledge by showing one or two diamonds is highly
numinous. It is significant that Jung found himself in a valley, which suggests
that the wisdom he will impart is related directly to the vale of life, or
daily life in the world. One is reminded of Ezekiel an important Jewish
prophet, who had a vision of himself being carried off in a chariot to be set
down in a valley full of dry bones. He is told by the Lord that the bones
represent the House of Israel and that He will make them live, which, in the
vision, they do by taking on flesh. The Lord told Ezekiel that he will take the
people out of captivity in
In my estimation, the message Jung
disseminated in his later writings, which are appropriate for the times in our
captivity to ignorance and untruth in our collective lives, carries with it
some of the same kind of prophetic truth and power. The writings, referred to
above, are diamond treasures and qualitatively superior to what he had
previously produced. They are truly prophetic and, as Jung wrote in a letter to
the Dominican, Victor White, dated April 30, 1960 “Things had to be moved in
the great crisis of our time. New wine needs new skins,” which it was his fate
to have to provide. [83] In an earlier letter to White, dated April 2, 1955, he
wrote: “As soon as a more honest and more complete consciousness beyond the
collective level has been established, Man is no more an end to himself, but
becomes an instrument of God and this is really so and no joke about it.” [84]
It is clear that Jung believed that post-1944, he was an instrument of God and
bringing in something new to humankind that has to do with the fact that humans
now have the potential for subjective awareness and self-reflection that allows
greater potential for conscious assimilation and relationship to the reality of
the objective psyche and the Living God.
Jung is not standing on the top of
a mountain, which, were that the case, might indicate he has spiritual knowledge
of a kind, but a kind of knowledge that is not related to life itself.
According to the dream, he is not only in a valley of diamonds, but he has
personally assimilated a considerable amount of purity of being in that he is
not only surrounded by diamonds but he filled his pockets with them. Despite
his wishes and good will, he will, nonetheless, only be able to communicate an
infinitesimal portion of it, symbolically one or two diamonds, given his age
and the demands of such work. What he will be able to communicate are symbolic
diamonds, or messages from the fullness and the purity of the Self.
Unity of Psyche and Matter: The Qualitative Value of Number as the
True Thing
On 24 May 1962, the Mother mused
about the possibility of “objective scientific knowledge” and “a conscious
connection with the material world” meeting at a third point that would be the
“True Thing.” [85] She, in fact, patently exhibited that possibility in her own
life in the conscious transformation of the bodily cells, where she is recorded
as appealing to a transcendent third point beyond life and death to the point
of realizing a unifying overlife and the unreality of death. “Life… and death
are the same thing.” “They are,” the Mother is recorded as saying, “simultaneous.”
[86] On 3 January 1970, in conversation with Paolo, the Matrimandir interior
designer, regarding the symbolic centre of the Matrimandir’s Inner Chamber, she
observed, “…what the new consciousness wants (it is on this that it insists) is
no more divisions. To be able to comprehend the spiritual extreme, the material
extreme, and to find… to find the point of union, there where… that becomes a
real force.” [87] Jung also had a similar interest in objectively connecting
psyche and matter thanks to his observation that there is a transcendental
background for the multiplicity of the empirical world, which, in synchronistic
happenings, falls into our conscious experience.
One subject that was on Jung’s mind
until the end of his life in 1961 concerned the qualitative nature of natural
numbers, which he believed should be studied in order to determine their
individual meaning. In a conversation with Marie-Louise von Franz, he wrote
some notes on a 3 inch square piece of paper on the meaning of the numbers 1,
2, 3 and 4. This exchange took place two years before his death. He said he
felt too old to investigate the issue himself and write about it, and then
handed the 3 inch square paper to Marie-Louise von Franz and said to her: “I
give it to you.” [88]
Jung’s interest in number was
initiated by the observation that the outer world of objective matter and real
events in space and time share a continuum with the inner world of dreams as
indicated in synchronistic experiences. The question is: how are experiences of
synchronicity possible? Jung thought the link between psyche and matter was to
be found in the fact that numbers in dreams parallel the numerical relations
used to define the structures of matter as outlined in the theories of physics. He wrote that “in the unus mundus… there is
no incommensurability between so-called matter and so-called psyche.” [89] “In
this connection,” he continued, “I always come upon the enigma of the natural
number. I have a distinct feeling that number is the key to the mystery, since
it is as much discovered as it is invented.
It is quantity and meaning.” [90] Numbers as quantity is the normal way
one perceives numbers in the contemporary world, whereas as far as numbers
having meaning is concerned, Jung pointed to the mathematical qualities of the
archetype of the Self and its “well-documented variants of the Four, the 3+1
and the 4-1.” [91] In this light, the significance of the qualitative value of
numbers is related to the fact that Jung defined “number as an archetype of order
which has become conscious.” [92]
Marie-Louise von Franz, arguably
Jung’s most important disciple and a genius in her own right, later took up the
task bequeathed to her by Jung and studied the qualitative value of the first
four integers in her book Numbers and
Time: Reflections Leading toward a Unification of Depth Psychology and Physic.
[93] She confirmed Jung’s hypothesis writing: “It is, to me quite clear that
they really have the same function,” i.e. the role and function of the
different numbers in physics, mathematics and psychological symbolism are
similar. [94] Von Franz’s opus and the knowledge it contains is unquestionably
one of the diamonds from the valley that Jung himself initiated but could not
deliver. It is surely no coincidence that the Mother was personally working on
the problem of physical transformation of the body until she departed from the
physical plane in 1973, while von Franz’s book was first published in German in
1970, and then in English in 1974.
Von Franz examined the works of
Chinese philosopher Wang Fu Ch’ih, who attempted to clarify the workings of the
I Ching, and who concluded that “all existence is finally based on an
all-containing continuum that is lawfully ordered.” [95] He believed that the
all-containing continuum or transcendental background to life differentiates
images that are numerically structured and ‘lawfully ordered,’ in harmony with
Jung’s belief that number is the key to the mystery of the unity of psyche and
matter and his definition of number as the most primordial expression of the
archetype and ‘the archetype of order made conscious. Such order is experienced
in the sequential unfolding of the different stages of life, of which there are
four (4) principle ones, where, with each developmental phase, a new potential
drops into being along with our “basic blueprint” or inborn Identity at birth.
[96] There is lawful orderedness to life and not randomness, with each stage
being initiated by a numerical value and images, and the occurrence of
synchronicities that can be perceived through both dreams and meaningful
coincidence of events.
As primordial archetypes, numbers
are fundamental structures of the psyche that inform individuals in their way
of apprehending life and living it. In addition to her discussion on the
developmental stages of life, Von Franz gave several examples from scientific
and mathematical discoveries as well as from the reputed origin of the I Ching
in
Numbers as qualitative phenomena
order life meaningfully. Following Jung,
von Franz observed, “Natural integers contain the very element which regulates
the unitary realm of psyche and matter.” [98] The investigation into the
meaning of numbers, she contended, also “substantiate[s] Jung’s contention that
numbers serve as a special instrument for becoming conscious of such unitary
patterns.” [99] Matter and spirit are two antinomies with distinctive qualities
that meet in synchronistic happenings, pointing to a transcendental unity in
the unus mundus that falls into conscious experience. Thus, numbers seem to
articulate a fundamental quality of both matter and mental processes, bringing
unity to psyche and matter.
Given the acausal nature of
synchronistic happenings, which can’t be causally manipulated, they only happen
at the right moment in time. In their qualitative and quantitative dimensions,
numbers, therefore, are directly related to the moment and bring orderedness
and meaning to time. Thus, according to von Franz, “it is evident that number
really represents an unalterable quality of matter both as a quantitative
factor and as form (and thus a qualitative structure) of an effective factor of
orderedness.” [100] The mystery of the unus
mundus, she noted, “resides in the nature of number.” [101] As if to
substantiate this assertion and those in the preceding paragraph, in explaining
its value as an instrument of worship, the Gayatri Upasana, Sri IK Taimni wrote
that “Number plays the most important part in the science of chhandas [meters;
rhythm] because it underlines form and determines the nature of sound.”
[102] In fact, it is a well known
phenomenon that sound vibrations, which are apparently underscored by number,
can create mandalas and ordered forms with particles of sand, thus bridging
spirit and matter.
Von Franz went into considerable
depth to determine the qualitative value of the first four integers. Numbers,
she argued, are time-bound qualitative points on a one-continuum, “where every
individual number represents the continuum in its entirety.” [103] The primal
number one (1) is undifferentiated wholeness and unity, and symbol for the unus
mundus, the center as point. The number two (2) refers to duality as a line
consisting of two points and the potential for differentiating opposites and
the coming into consciousness. It is characterized by the rhythmic movement of
oscillation, leading to forward movement and relationship with time. The back
and forth motion of duality finds its reconciliation in the number three (3),
in which the oscillations expressed in the number two (2) are changed into
direction in time, giving primacy to the flow of psychic energy and process.
With the reconciliation of two conflicting opposites by way of what Jung
referred to as the transcendent function, involving access to the archetypal
realm and the Self, the number three (3) adds the dimension of insight. The
number three (3) therefore symbolizes both dynamic process and insight, along
with cognitional harmony and a higher level of unity, and is characteristically
represented by a triangle consisting of three points.
The number four (4] and the square
consisting of four points have the same symbolic value as the Self or
wholeness. The one (1) as unity refers to the unconscious beginnings, while the
goal of individuation is the one (1) as the four (4), or conscious and
differentiated unity. This is reflected in the alchemical Axiom of Maria states
that “Out of the One comes the Two, out of Two comes Three, and from the third
comes the One as the Fourth.” [104] Sri Aurobindo made a similar observation
from the point of view of the Supermind by indicating that its symbol is a
square, and wrote: “so this Supermind is the fourth Name—fourth to That in its
descent, fourth to us in our ascension.” [105] It is as if the original source
of the quality of the square and the four (4) is the Supermind and its truth
reverberates down throughout the manifestation to the individual psychological
subject.
Jung often referred to the
alchemist’s recognition of the difficulty of making a transition from three (3)
to four (4). In fact, in psychological
terms, a shift from three (3) to four (4) requires subjective observers to
become centered in their wholeness and the Self and be capable of assimilating
painful insights for meaningful understanding. Comprehension needs to take
account of evil and the shadow, especially one’s own, along with the
limitations inherent in one’s personal and institutional beliefs and
directives, regardless of how elevated they are. The move from Trinitarian to
Quaternarian thinking is the move from partisanship and concern about one’s
personal path of individuation or yoga to tolerance for a broader integrated
canvas and an embodied life directly moved by the Self.
The Mother is reported to have
said, “…the new consciousness wants (it is this on which it insists)… no more
divisions.” [106] The new consciousness insists on tolerance and no more
divisions, which can be taken to mean no divisions between science and
spirituality as well as between different disciplines and different paths of
knowledge. I include in the latter the perceived division between Sri
Aurobindo’s and the Mother’s path of transformation and Jung’s path of
individuation. As if to emphasize the truth in the Mother’s statement, for
Jung, four (4) is the image of psychological wholeness and, according to Sri
Aurobindo, the Supermind is symbolically expressed by the number four (4). The
previous model was principally Trinitarian in both the Trinity of Christianity,
which Jung felt a need to complete with a fourth, and the emphasis on immersion
in the Trinitarian Sat Chit Ananda of Advaita Vedanta and other paths, to which
Sri Aurobindo brought the Supermind.
In addition, the structural
similarity of the psyche and matter comes alive in Einstein’s new physics in
comparison to Newtonian physics. Whereas, in the latter case, a point in space
is defined by only three (3) co-ordinates, four (4) points are required to
locate an object in space-time as the subject’s speed needs to be calculated
for this purpose. In other words, in the
subjective age that is now upon us, there is always a need to include a
subjective factor in one’s calculations regardless of the discipline. In psychological terms, it is subjects in
their objective wholeness, where the four (4) is expressed, which needs
inclusion. There has, in fact, been a fundamental shift in consciousness from
the three (3) to the four (4) reflected in the fact that both the foundations
of space-time and the structure of the psyche are now considered to be fourfold.
References
[53] Sri Aurobindo, Letters on Yoga, p. 385
[54] The Mother (2004), Being of Gold: Our goal of self-perfection:
a Compilation, p. 41
[55] CG Jung (1965), Memories, Dreams, Reflections, Recorded and
edited by Aniela Jaffé. Translated from the German by Richard and Clara
Winston, p. 294
[56] CG Jung (1974), Mysterium Coniunctionis, Collected Works,
Vol. 14, Translated by RFC
[57] Patrizia Norelli-Bachelet
(1976), The Hidden Manna, Aeon Books,
p. 299
[58] Ibid., p. 260
[59] Marie Louise von Franz (2004),
Conversations on Aion, in Lectures on
Jung’s Aion, p. 206
[60] CG Jung (1970), The Spirit Mercurius in Alchemical
studies, pp. 211, 211-220 passim
[61] Marie-Louise von Franz (1975),
CG Jung: His Myth in our Time, Translated
from the German by William H. Kennedy, the CG Jung Foundation for
Analytical Psychology, p. 143
[62] Sri Aurobindo (1970b), Savitri, p. 291
[63] Ibid.
[64] Ibid., p. 295
[65] RY Deshpande (1999), Sri Aurobindo and the New Milleneum:Reflections
and Reviews, p. 50
[66 Ibid., 297
[67] Ibid., p. 302
[68] Sri Aurobindo (1970c), The Life Divine, p. 951
[69] Sri Aurobindo (1972) The Future Poetry, p. 384
[70] Sri Aurobindo (1970c), The Life Divine, p. 953
[71] Edward F Edinger, (1996), The New God-image, a study of Jung’s key
letters concerning the evolution of the western god-image, Ed by Dianne Cordic
and Charles Yates, MD Willmette p. 148
[72] Ibid., pp. 149, 150
[73] Sri Aurobindo (1970c), The Life Divine, p. 951
[74] Marie-Louise von Franz (1975),
CG Jung: His Myth in our Time, Translated
from the German by William H Kennedy, the CG Jung Foundation for
Analytical Psychology, p. 3
[75] Ibid.
[76] Ibid., p. 4
[77] Ibid.
[78] CG Jung (1965), Memories, Dreams, Reflections, Recorded and
edited by Aniela Jaffé, Translated from the German by Richard and Clara Winston,
p. 297
[79] J Gary Sparks (2010), Valley of Diamonds: Adventures in Number and
Time with Marie-Louise von Franz, p. 11
[80] Anne Marie Helmenstine,
Chemistry of Diamond: Part 1: Carbon Chemistry and Diamond Crystal Structure,
About.com Guide. February 14, 2010. About.com: Chemistry.
[81] CG Jung (1974), Mysterium Coniunctionis, Collected Works,
Vol. 14, Translated by RFC
[82] Dictionary of Sri Aurobindo’s Yoga, MP Pandit, Compiler, Dipti
Publications. p. 251
[83] Ann Conrad Lammers and Adrian
Cunningham, Editors (2007), The
Jung-White Letters, Foreward and Consulting editor: Murray Stein, Routledge, p. 287
[84] Ibid., p. 265
[85] The Mother (2004), Being of Gold: Our goal of self-perfection:
a Compilation, p. 34
[86] Satprem, 1982, The Mind of the Cells, p. 173
[87] Patrizia Norelli-Bachelet, The VISHAAL Newsler, Vol. 1, Number 5,
December 1986, p. 31
[88] J Gary Sparks (2010), Valley of Diamonds: Adventures in Number and
Time with Marie-Louise von Franz, p. 14
[89] Marie-Louise von Franz (1974),
Number and Time, Reflections leading
toward a unification of depth-psychology and physics.
[90] Ibid.
[91] Ibid., p. 10
[92] J Gary Sparks (2010), Valley of Diamonds: Adventures in Number and
Time with Marie-Louise von Franz, p. 47
[93] Marie-Louise von Franz (1974),
Number and Time, Reflections leading
toward a unification of depth-psychology and physics.
[94] J Gary Sparks (2010), Valley of Diamonds: Adventures in Number and
Time with Marie-Louise von Franz, p.14
[95] Ibid., p. 34
[96] Ibid.
[97] Ibid., p. 42
[98] Ibid.
[99] Ibid.
[100] Ibid., p. 47
[101] Ibid., p. 49
[102] MP Pandit (1967). Studies in the tantras and the veda.
[103] J Gary Sparks (2010), Valley of Diamonds: Adventures in Number and
Time with Marie-Louise von Franz, p. 52
[104] Ibid., p. 60
[105] Sri Aurobindo (1970c), The Life Divine, p. 267
[106] Patrizia Norelli-Bachelet, The VISHAAL Newsler, Vol. 1, Number 5,
December 1986, p. 31