This information provided by: Robert L. Johnson, Ph.D., M.Div., L.M.H.C. (FL lic # MHC 0001426), Specializing in Jungian Process (Holistic Approaches to Personal Development & Psychotherapy) Telephone: 850-948-7926

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LN - Bhagavad-Gita

Introduction by Alex Huxley

Four Worlds

First: The phenomenal world of matter and of individualized consciousness - the world of things and animals and man and even gods - is the manifestation of the Divine Ground within which all partial realities have their being, and apart from which they would be non-existent. (sensate)

Second: Human beings are not only capable of knowing about the Divine Ground by inference; they can also realize its existence by a direct intuition, superior to discursive reasoning. This immediate knowledge unites the knower with that which is known. (intuitive)

Third: Man possesses a double nature, a phenomenal ego and an eternal Self, which is the inner man, the spirit, the spark of divinity within the soul. It is possible for a man, if he so desires to identify himself with the spirit and therefore with the Divine Ground, which is of the same or like nature with the Spirit. (feeling)

Fourth: Man’s life on earth has only one end and purpose: to identify himself with the eternal Self and so to come to unitive knowledge of the Divine Ground. (thinking)

Minor Background

This myth does not come out of one time or one place. It was developed from situations that existed with the Indo-Aryan tribes that existed in northern India about 1200 B.C. It is part of a larger text called the Mahabhaarata which was written down between 400 B.C. and 400 A.D.

The five sons of Pandu that represent a lighter more creatively conscious existence (order).

The 100 sons of Dhritarashtra that represent a less conscious somewhat darker side of reality (chaos).

A series of events has occurred that have brought these to sets of gods to be a odds with each other. Not only are they at odds with each other and about to go into battle, but all of the teachers, relatives, friends and the higher gods have had to choose sides in the battle. So these two great armies are lined up in opposition on the great battle field waiting for Ajuna ( the great warrior god of the Pandavas) to sound the battle cry. After a significant hesitation, the great battle finally occurs. Almost all are killed. The Pandavas finally win the battle, but at great cost, and there are yet prices to be paid for their victory.

Concepts to Consider

Sacred duty overrides considerations of death. This is not just physical death, but all deaths we face.

Sacred duty... that which sustains. This not only sustains, but if we refuse to address it, it consumes us.

Larger reality: Can we think beyond the moment? Can we serve our Life, rather than the moment?

To whom is this message addressed? The select? The masses? Those who strive toward their gods?

Jungian Connections

That the God(s) are themselves in a process of becoming and we are a manifestation of that process.

The ego Self axis: Jung’s understanding of individuation as the ego’s service to the god image.

Jung’s idea that the ego not only has the right to know, but the challenge to know "Divine Ground".

The interplay of the gods (archetypes & complexes) in an endless exchange of energy flow.

The idea is to participate, to seek joy, not fleeting happiness. Learning is more important than the endings.

The structural idea of the opposites and their need to come to the battle field of the human psyche.

There is a direct connection between the 4 worlds mentioned above and Jung’s 4 worlds of function types.

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