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26 OCTOBER 1932

even arrived at viçuddha. But since we have that symbolism we can at least
construct 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 against
us whose power we might feel. The original symbol, the li´ga, is here
repeated in a new form, the white state. Instead of the dark germinating
condition, it is now in the full blazing white light, fully conscious. In
other words, the God that has been dormant in mÖlvdhvra is here fully
awake, the only reality; and therefore this center has been called the con-
dition in which one unites with åiva. One could say it was the center of
the unio mystica with the power of God, meaning that absolute reality
where one is nothing but psychic reality, yet confronted with the psychic
reality that one is not. And that is God. God is the eternal psychical ob-
ject. God is simply a word for the non-ego. In viçuddha psychical reality
was still opposed to physical reality. Therefore one still used the support
of the white elephant to sustain the reality of the psyche. Psychical facts
still took place within us, although they had a life of their own.
But in the vjñv center the psyche gets wings—here you know you are
nothing but psyche. And yet there is another psyche, a counterpart to
your psychical reality, the non-ego reality, the thing that is not even to be
called self, and you know that you are going to disappear into it. The ego
disappears completely; the psychical is no longer a content in us, but we
become contents of it. You see that this condition in which the white
elephant has disappeared into the self is almost unimaginable. He is no
longer perceptible even in his strength because he is no longer against
you. You are absolutely identical with him. You are not even dreaming of
doing anything other than what the force is demanding, and the force is
not demanding it since you are already doing it—since you are the force.
And the force returns to the origin, God.
To speak about the lotus of the thousand petals above, the sahasrvra
center, is quite superfluous because that is merely a philosophical con-
cept with no substance to us whatever; it is beyond any possible experi-
ence. In vjñv there is still the experience of the self that is apparently
different from the object, God. But in sahasrvra one understands that it
is not different, and so the next conclusion would be that there is no
object, no God, nothing but brahman. There is no experience because
it is one, it is without a second. It is dormant, it is not, and therefore it is
nirvvõa. This is an entirely philosophical concept, a mere logical conclu-
sion from the premises before. It is without practical value for us.
Mrs. Sawyer: I would like to ask you if the Eastern idea of going up