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Picasso's use of the bullfight theme appears to have an association with the Mithraic cult. The American art historian Ruth Kaufman identified the use of Mithraic iconography in Picasso's Crucifixion of 1930 and associated it with the writings of Georges Bataille who was Picasso's friend at that time.Picasso also seems to have referred to the Mithraic cult in his work before 1930. In 1901, he made a series of studies and paintings of women at the infirmary of Saint Lazare, in which the subjects are often wearing a Mithraic cap, a kind of bonnet traditionally worn by Mithras and associated with alchemy. The patients at Saint Lazare wore a similar type of headgear; Picasso's exaggerated rendition of it has been linked to the Phrygian cap - the Mithraic cap by another name, which later became a symbol of the French revolution.The Mithraic cult was early Christianity's most serious rival as it spread from Syria, Anatolia and Phrygia throughout the Roman Empire. Its origins are obscure but it was known to have been one of the religions of ancient Indo-Persia. The earliest record of the cult dates as far back as 1400 B.C. The cult was a form of sun worship involving astrology. Its was symbolically represented by the god Mithras and the eternal struggle between good and evil. It was an exclusive male cult with seven grades of initiation, symbolized by a seven runged ladder which was believed to lead to immortality. Most important in the stages of initiation was the slaying of the bull, a re-enactment of Mithras' killing of the cosmic bull of creation, symbolising the conquest of evil and death. The Mithraic cap represented freedom from materialism and another of its symbols, the Tau cross, signified the uniting of opposites. The cult was introduced to the West in the 1st century AD by the Romans and it became very popular among the military and the merchant classes. By the 4th century, it became the target of Christian persecution and gradually died out, but its legacy continued to live on in the more secretive practices of Alchemy. Symbolic facets of the legacy also found their way into Christianity, Mithras' birth was celebrated on the 25th of December, and cakes marked with a cross, representing the Earth, were traditionally eaten at the cult meal.The 1934 drawing is full of Mithraic symbolism derived from the traditions of alchemy and the artists knowledge of ancient culture and symbolism. The theme of the bullfight is partly a Mithraic theme. Picasso's use of the seven runged ladder and the Tau cross in the drawing appear to be derived from the same source, as are a number of other more obsure symbols. The symbolism of Mithraism was extensive and parts of it correspond astonishingly with other esoteric disciplines including the Kabbala and the Tarot.
web.org.uk/picasso/mithras.html
Probabely Picasso studied Mithraism and his explaination from Carl Jung with other sources of India and a silk or peper way throught Iran or Persic Gulf?
In 1932, C. G. Jung and others gave a series of lectures on Kundalini, the name in yoga for a flow of energy up the spine to the crown of the head. He particularly focused on its relationship to Individuation, a component of the Developmental Psychology . Picasso painted with same light...In 1932, C. G. Jung and others gave a series of lectures on Kundalini, the name in yoga for a flow of energy up the spine to the crown of the head. He particularly focused on its relationship to Individuation, a component of the Developmental Psychology examined in this blog. There are two main reasons for discussing this here. First, either through yoga or just spontaneously (as seems more and more to be the case), large numbers of people are reporting experiences of Kundalini. It eventually brings increased health, vitality, and self-knowledge, but its earliest stages–which may last for years–consist of psychological and physical symptoms as war rages in body and mind between ego and the impersonal, transformative power of the Kundalini streaming up the spine. Whereas traditionally Kundalini was a discipline followed under the guidance of a guru, those experiencing it spontaneously may have a Kundalini syndrome, that is to them puzzling and disturbing until they learn enough to cooperate with the process.
Second, Jung’s kundalini lectures are one of the few places where he says much about Individuation as a process with stages (the bodily regions through which the Kundalini passes). Even in those lectures, his treatment is digressive, jumping back and forth between yogic concepts and possible Western parallels. So I am giving here what I hope is a clearer version of comparisons between the Levels of Complexity in Developmental Psychology and one way* of describing the chakras (energy centers) opened by the Kundalini as it moves up from the bottom of the spine to the crown of the head.
Muladhara (located at the base of the spine): It concerns survival and correlates with the Surviver (L1) in the Levels of Complexity.
Swadisthana (located in the center of gravity two inches below the navel, the area the Japanese call the hara): relationships, the core of familial or tribal L2 (Truster).
Manipura (located in the solar plexus): Tradition associates it with the color yellow, but since not all computer screens can make yellow very visible, I’m using gold here. And there’s another problem as well. Chakras are described as having a front and back, the front more personal, the back more social. In some cases, this distinction just involves a nuance, not very relevant to the Levels of Developmental Psychology, but with this one the general function of the chakra is a sense of order. The front (personal) side relates to ego and personal power, thus correlating with L3 (Unscrupulous Competitor). The back concerns social order, correlating with the moral orderer L4.
Anahata (located in the general area of the heart) Correlation becomes even odder here because of the front-back distinction. When the back of the chakra opens, it relates to Empathizer (L6), which is to say that people tend to open the front part (self-love) more easily than the back part (love of others) and move on to the next chakra before this one is fully open.
Vishuddha (throat): It concerns communication and builds the mass communication, capitalist market of L5. People today tend to explore the material goodies of this stage before opening the Empathizer of L6.
Ajna (the so-called “third eye” on the forehead above the two physical ones). Another of the distinctions I have been ignoring in this presentation up to this point is that each of the Levels itself has two phases. That becomes relevant here in that the first of those for the Holistic L7 is someone trying to perceive in a way as complex as the Unconscious, thus the correlation with this “third eye.”
Sahasrara (crown of the head): This is the second phase of L7, the unification of Conscious and Unconscious into what Jung called the “Self.”
The first time I presented this chart, someone in the audience remarked that humanity would have been far better off if they had managed to reach what is presently numbered as L6 before L5, in that science and capitalism (present L5) would have been guided by the insights of empathy (present L6).
*Although the idea of energy centers in the body is an extremely common one around the world, their number, location and properties vary from culture to culture. Why? My guess is that the Unconscious is looking for a means with which to communicate with Consciousness and so it uses any system available: the vast number of variants of the Tarot cards, or of reflexology or of dream symbolism, etc. In other words, set up such a system and your Unconscious will try to fit what it has to say to it. The above chakra system is simply the most widely disseminated one at this time, and thus the one most likely to manifest today.
holisticunconscious.wordpress.com/2014/05/26/kundalini-an...
One enduring statement that C.G. Jung made late in life about not having to be a Jungian reveals much of his attitude towards the psyche. He saw his scientific role as a phenomenologist always open to the ambivalent and many aspected ambiguous intrusions of the unconscious into the ego field of conscious existence. He saw the ego loosely attached to a vast impersonal realm of the Self, which, in his later works he presented as the only objective and fundamental reality human beings could connect with. From this perspective the multi-layered, and to the conscious being, bewildering, complexity of the soul's functions was as fleeting as the Buddhist Maya. The west sees this Maya as the reality, and focusing our civilisation on the mastery of externals has produced its own catastrophic psychic disfunctioning as the values of internal reality have been neglected.
Jung saw the Indian speak not of Personal/Impersonal, Subjective/Objective; but of a personal consciousness and Kundalini. The two were never identified: the Gods were utterly different from humans. It was necessary to live through, and establish, a presence of stable consciousness within the world before it was possible for the detachment to gradually emerge which would permit that other, objective reality to connect with the conscious. Jung's journeys to Africa and India enabled him to confirm his experiences of the unconscious as he saw the visible proof of its functioning in the pre European modes of his own era. His description of how, in the myths of the Pueblo, where the emergence of conscious from a dark and very dim beginning proceeds through a series of caves one above the other to a full awakening on the surface of the earth in the light of the sun and moon, parallels the system of chakras outlined in Kundalini Yoga, as the development of the impersonal life.
Jung was aware of the existent texts on this subject, from Arthur Avalon's translations from Sanskrit to the Chinese 'Secret of the Golden Flower' a Taoist manual translated by Richard Wilhelm, a key figure in Jungian life whose deep knowledge of Chinese esotericism enabled him to formulate a number of basic concepts of psychology, among them the theory of synchronicity -(a concatenation of events linked by a single meaning). Jung's interpretation of the process of Kundalini did not, however, stem from theories. It was the consistent attention he paid to the indications of its movement within the psychic life of his patients that gave the conforming clues to the emergence of the impersonal life of the collective unconscious. He was keenly aware of the dangers of the ego becoming inflated by the stirrings of unconscious contents to the extent of total psychic imbalance. Temporary identifications could make the ego lunatic for a time; prolonged identification could produced schizophrenia. The structure of Indian systems on the other hand drew clear distinctions between the transitory and permanent self which could only be realised in a state of detachment. The gods, in European or modern man so efficiently focussed on outer existence, Jung described as being reduced to mere functions 'neuroses of the stomach, or the colour or the bladder, simply disturbances of the underworld.' The Gods being asleep stir in the bowels of the earth, as the idea of God in conscious life is remote, abstract and to one level of modern theology, effectively dead.
In the ideas of pre-European civilisations is reflected their identification with the various levels of the chakras. However, it was in the careful unravelling of the psychic life of his patients in their journey towards the impersonal self which he described as the process of individuation, that the Kundalini manifested. This gave his statements of the chakras a verification based on real experience. He concluded that the main level of activity of most people was in the lower three centres beginning with the Muladhara (literally, root support), where existence was established, through Swadistana (the manifest creativity in the personality) and to Manipur and Void, centre of emotionality, the Red Sea of the Old Testament whose crossing to the Heart (Anahata) required the discipline of the Guru both individually and collectively. At the heart the first intimations of the Self reach consciousness. The Purusha, whose tiny flame of eternal being establishes the domain of objective reality. If, as Jung suggests, enough people could connect with this level the mass psychoses of out modern era would vanish altogether.
Jung saw each chakra as a whole world in itself. At the level of Muladhara for instance is the earth, our conscious world, but also where instinct and desire is largely unconscious -a state of participation mystique. Reason can do little: storms of emotion or externally, war or revolutions can sweep all away. The bizarre elaboration of weapons in the modern world is nothing more than an attempt to contain or destroy the threat of impulses from the lower centres. Worse, much of it is an expression of them.
Jung found the stages of individuation of his patients elaborated through dream and symbol corresponding with those of old mystery cults. In baptism he saw a reflection of the dangerous journey of analysis itself - baptism being a symbolic drowning to inaugurate a new life.
Jung realised that arousing the activity of Swadistana, the Kundalini itself had to be aroused, but he also realised that such happenings were spontaneous, and not produced through the dangerous practices of Tantrism where the exalted idea of shakti, the pure Kundalini, is degraded into the literalism of a sexual cult. Jung never practised any form of organised meditation but saw the attention itself gathered into deeper levels of being by the motion of the unconscious self through Kundalini awakening. Further, the motion of anima leading into the depths of the unconscious, he recognised as an imaginal figure projected by Kundalini and identified with it.
In the various symbols surrounding the chakras Jung identified with his own system. The Muladhara with its image of the elephant (Hindu Ganesha) has a fourfold structure of psychic functions (the chakra has four petals) and corresponds with the world of consciousness. The heart with its symbolism of the dear projects images of lightness of being, swiftness and elevation. Beyond; Vissuddi, Agnya and Sahasrahra - he said little except that as fully developed centres they were so above ordinary consciousness that not even thought could offer any illumination. Essentially he came to the view that, from the standpoint of the gods, the great archetypal figures, the world is less than child's play, a seed, a mere potentiality for the future. People, and they consist of the vast majority, who pass through life unawakened and unaware, victims of outer circumstances and inner compulsions, have not lived at all and pass back into the universal unconscious, to quote Socrates; 'the unexamined life is not worth living'. To Jung the awakening of Kundalini out of mere potentiality is to 'start a world which is totally different from our world: it is infinity'.
John Henshaw
Peter Salzman December 11, 1997 Soul and Psyche Final Paper
Kundalini and the Process of Individuation
“You see, the Kundalini in psychological terms is that which makes you go on the greatest adventures. I say, ‘Oh, damn, why did I ever try such a thing?. But if I turn back, then the whole adventure goes out of my life, and my life is nothing any longer; it has lost its flavor.’ It is this quest that makes life livable, and this is Kundalini; this is the divine urge...” [1]
-- Carl Gustav Jung
Kundalini is the divine urge within us all that longs to connect the immanent to the transcendent, to unite the particular center of our inner universe with the infinity of the outer universe, to achieve union or ‘yoga’ between heaven and earth. Biblical language describes human beings as reflections of the divine, made in God’s image, each of us having a spark of the Godly within. The process can be described theologically or psychologically. Kundalini yoga is the classical scientific and spiritual system and language for describing and encouraging this process of awakening and will be discussed in this essay only in terms of its relation to other ways of understanding it. In addition to other religious and non- religious models, I will be specifically exploring Carl Gustav Jung’s notions of individuation and the unconscious to try to get a handle on what is Kundalini and what is our relationship to it.
Throughout and within different religious and spiritual traditions there are human beings who are considered to be saints, prophets, sages, masters, avatars, holy, or enlightened, and the traditions and the people honor them as having to some or to full extent realized their inner sanctity. They serve as models or teachers for us in our journeys toward deeper and higher realizations of our humanity. The world honors people of genius like Albert Einstein, master artists such as Picasso and Vincent Van Gough, and musicians like Bach, Beethoven, or Jimi Hendrix. And while some people may be uncomfortable with religious language used to describe humans, many of those same people might find themselves admitting to the revolutionary sanctity of leaders like Mahatma Gandhi and Martin Luther King Jr. We tend to see these people as stars that we can be in awe of but not really touch and yet we all have such infinite capacities. The process of getting in touch with that infinite capacity within and manifesting it without does not have to be as dramatic or as loud as with the folks mentioned above. It could, but it could also be experienced as a small still voice that only you can hear or through a personal hobby or private religious practice that you keep to yourself. To awaken ‘Kundalini’, which some scholars translate as meaning ‘latent reservoir of energy’, ‘power at rest’, ‘psycho-somatic power center’, ‘a form of psycho- spiritual energy’, or ‘the energy of consciousness’ is to tap into the root of what we really are. www.dirtroad.org/kundalini.pdf
---- looking for Lady Florence .... ----
The mausoleum of Lady Florence Trevelyan, and Mrs. Maria.
Mrs. Maria, nice and very kind person, is the owner and affectionate guardian of the mausoleum where lie the mortal remains of Lady Florence (location "Francisi" Castelmola). (Originally the tomb of Florence was about 50-100 meters from here, looking like a tomb from the Roman era, then partly collapsed, perhaps following the terrible earthquake of Messina in 1908 ).
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Il mausoleo di Lady Florence Trevelyan, e la signora Maria.
La signora Maria, persona squisita e gentilissima, è la proprietaria e custode affezionatissima del mausoleo dove giacciono le spoglie mortali di Lady Florence (località "Francisi", Castelmola). (Originariamente la tomba di Florence si trovava a circa 50-100 metri da qui, assomigliante ad una tomba di epoca romana, come se ne trovano diverse nei dintorni di Taormina, successivamente in parte crollò, forse in seguito al terribile terremoto di Messina del 1908).
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This is a short and long collection of photographs, almost all made in Taormina (Sicily), and is divided into two parts: the first part I have included a few pictures, I put a few moments I catched in the alleys of the small Sicilian town, in the second part (the first to appear on Flickr) in which I tried to rebuild and at the same time to remember the singular feminine figure of Lady Florence Trevelyan, an English noblewoman, lover of art, botany, ornithology, travels, the arts magical and esoteric; she loved animals, but actively helped a lot of people; Taormina is to her that owes much of its luck; this Lady, hosting famous people of the time, contributed not a little to make known the beauty of this Sicilian village to the whole world (and she improved and embellished much Taormina).
Lady Florence was born in Hallington On February 7, 1852, but soon became an orphan at the age of two years (his father committed suicide in 1854); his mother Catherine Anne was the maid of honor of Queen Victoria: the Queen which became attached enormously to Florence, and the Queen loved her like a true daughter. Florence at age 27, in 1879 was forced to leave everything to face a long journey lasting more than two years (Lady Florence fell prey to the notorius charms of the future Edward VII, who was already married; this sort of thing never went over well with Victoria, so Florence was asked to leave England). Lady Florence returned to his homeland for a short period, to be again driven out for an exiled perennial: She never returned to England (though, a generous monthly annuity was given hers on the orders of the Queen Victoria). Florence traveled widely, reached India, went to Burma, arrived in Australia she performed as a singer, and then finally arrive in February 1884 in Taormina: here you will stay until the end of his life (she died October 4, 1907 ). At Taormina she met the then mayor, the rich prof. Salvatore Cacciola, doctor, passionate student and Grand Master of Freemasonry: it is said that Lady Florence fell in love when she sought his help to cure "Sun", one of his dogs; from here to their wedding was a short step.
Lady florence bought several lots of land, created the current Public Garden of Taormina, planted olive trees, cypresses, exotic trees, and built those features buildings in oriental style; She bought by the former mayor the "Isola Bella" (She built an house and She planted trees and exotic plants, Mediterranean pines, as well as the inevitable cypress); She bought many arid and barren lands around Taormina (Mount Venus, Monte Croce, Monte Porretta) and they become rich in vegetation, with many farmers she had taught the art of the English garden. Many people went knocking to her door, in financial difficulties, usually farmers and fishermen (also Oscar Wilde, disgraced by charges of homosexuality, received financial aid from Lady Florence), She made a major sewing school for young girls of Taormina, and instituted for their 87 wedding dowries. Fate was once again mocking her: the only child she had named Edward, died in childbirth. It was in use at the time, bathing in bathtubs filled with cold water of the sea (even the photographer Von Gloeden was addicted to this habit), but this proved fatal, Lady Florence died of pneumonia at the age of 55. For her express wish, She was buried in a district of Castelmola (accompanied by large numbers of Sicilian people, it tells of an endless line, to the sound of "ciaramelle", which reminded her bagpipes of her distant Scotland), district called "Francisi" in her memory (this term according to a medieval custom). In her will, Lady Florence forced heirs not to hunt in his vast possessions, not to build, and to accept and to help dogs and birds. Lady Florence was the first woman (not only in Sicily) to be allowed to be part of Freemasonry.
The writer Guido Gozzano, was inspired by Lady Florence, when he wrote the novel "Alcina".
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Questa è una raccolta di fotografie breve e lunga, quasi tutte realizzate a Taormina (Sicilia), raccolta che ho diviso in due parti: nella prima parte ho inserito alcuni ritratti, ho messo alcuni momenti colti nei vicoli del piccolo paese Siciliano, nella seconda parte (la prima ad apparire su Flickr) ho tentato di ricostruire, ed al contempo ricordare, la singolarissima figura di Lady Florence Trevelyan, una nobildonna Inglese amante dell'arte, della botanica, della ornitologia, dei viaggi, delle arti magiche ed esoteriche; lei, che fu una convinta animalista ante litteram, non si limitò ad amare solo gli animali, ma aiutò fattivamente persone di ogni ceto sociale, ebbe ricchezze ma al tempo stesso pagò prezzi altissimi in sofferenza e dolore: Taormina deve a lei molta della sua fortuna, poichè questa Lady, ospitando nei suoi possedimenti illustri e famosi personaggi dell'epoca, contribuì non poco a far conoscere al mondo intero le bellezze di questo paesino Siculo (ella stessa migliorò ed abbellì ancor più Taormina).
Lady Florence nacque in quel di Hallington il 7 febbraio del 1852, divenne ben presto orfana all'età di due anni ( il padre morì suicida nel 1854); sua mamma Catherine Anne era la dama di compagnia della regina Vittoria, la quale regina si affezionò enormemente a Florence, sì da amarla come una vera figlia. All'età di 27 anni, nel 1879 venne imposto a Florence di lasciare l'Inghilterra per affrontare un lungo viaggio, che sarà della durata di più di due anni (si ipotizza per farle dimenticare una relazione che non sarebbe mai dovuta accadere, col figlio della regina Vittoria, il futuro re Edoardo VII, che a quel tempo era già sposato; sembra che non sia stata affatto la gelosia della moglie di Edoardo, bensì la rigidità della madre Vittoria a decretarne l'esilio). Lady Florence dopo questo primo viaggio ritornò nella sua Inghilterra, ma vi restò ben poco, infatti dopo un brevissimo periodo Lady Florence venne nuovamente allontanata in esilio, e questa volta lo sarà per sempre: Florence non ritornerà mai più nella sua Inghilterra (un generoso vitalizio mensile le fu dato comunque su ordine della stessa Regina Vittoria, ovvio che ciò le fu indispensabile, essendo così lontana da casa). Florence viaggiò molto, raggiunse l'India, andò in Birmania, giunta in Australia si esibì come cantante, per poi infine giungere nel febbraio del 1884 a Taormina: qui vi resterà fino all'ultimo dei suoi giorni (lei morirà il 4 ottobre 1907). A Taormina ebbe modo di conoscere l'allora sindaco, il ricco prof. Salvatore Cacciola, medico, appassionato studioso e Gran Maestro della Massoneria: si racconta che Lady Florence se ne innamorò quando lei cercò l'aiuto del medico per curare "Sole", uno dei suoi cani; da qui al loro matrimonio, il passo fu breve.
Lady florence acquistò numerosi lotti di terreno, realizzò l'attuale Giardino Pubblico, vi piantò ulivi, cipressi, alberi esotici, costruì quelle caratteristiche costruzioni in stile birmano-orientale; acquistò dall'ex sindaco L'Isola Bella (vi costruì una casetta, e l'Isola, che altro non era che un ammasso brullo di scogli, divenne rigogliosa come la vediamo oggi, vi piantò alberi e piante esotiche, pini mediterranei, nonchè gli immancabili cipressi, così presenti in quasi tutta la cittadina); acquistò numerosi terreni intorno a Taormina (Monte Venere, Monte Croce, Monte Porretta) sicchè da aridi e brulli che erano, li fece diventare ricchi di vegetazione (infatti aveva al soldo numerosi contadini ai quali aveva insegnato l'arte del giardino all'Inglese). Alla sua porta andarono a bussare numerose persone in difficoltà economiche, in genere contadini e pescatori, mai fu chiusa loro la porta... (anche Oscar Wilde, caduto in disgrazia per l'accusa di omosessualità, ricevette un aiuto finanziario dalla Lady); realizzò una importante scuola di cucito per le giovanette di Taormina, dando loro la possibilità di potersi mantenere da sole; istituì 87 doti di matrimonio per le ragazze Taorminesi (all'epoca una ragazza senza dote non aveva molte possibilità di formarsi una famiglia). Il destino infine fu ancora una volta beffardo con lei: l'unico figlio che lei ebbe, di nome Edoardo, morì durante il parto, il padre era un medico, tentò di rianimarlo, ma non ci fu nulla da fare. Era in uso all'epoca, fare bagni nelle vasche da bagno ricolme di acqua gelata di mare (anche il fotografo Von Gloeden era dedito a tale usanza, ma lui usava immergersi in acqua di mare calda, riuscendo a trovare in questa forma di talassoterapia una cura per la tisi, della quale era affetto): questa usanza fu fatale a Lady Florence, che morì di broncopolmonite a 55 anni di età. Per suo esplicito desiderio, la Trevelyan fu seppellita in una contrada di Castelmola (accompagnata da tantissima gente del luogo, si racconta di una fila interminabile di persone, al suono delle zampogne, che le ricordavano le cornamuse della sua lontana Scozia); la contrada dove fu seppellita (in quella la Lady aveva un'altra dimora), fu chiamata "Francisi" in sua memoria (tale termine indicava, secondo una usanza medioevale, una generica provenienza straniera, qualinque essa fosse). Nel suo testamento Lady Florence obbligò gli eredi a non cacciare nei suoi vasti possedimenti, a non costruire, ad accogliere e curare cani ed uccellini. Lady Florence fu la prima donna ad essere ammessa a fare parte della massoneria. Importò in Sicilia les tableaux vivants (i quadri viventi) e anche le sfilate dei carri in fiori a Palermo. Lo scrittore Guido Gozzano scrisse il romanzo "Alcina" ispirandosi a Lei.
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Vishnu (Sanskrit, m., विष्णु Viṣṇu, "der Alldurchdringende") ist eine der wichtigsten Formen des Göttlichen im Hinduismus, kommt jedoch bereits in den Veden vor. Im Vishnuismus gilt er als die Manifestation des Höchsten. Seine Shakti, die weiblich gedachte Seite des Göttlichen, ist die Göttin Lakshmi, die als seine Gattin gilt.
Vishnu ist Teil der Trimurti, einer im Hinduismus sehr bekannten Konzeption der „drei Gestalten“. Diese besteht aus drei Aspekten des Göttlichen, die mit den fundamentalen Prinzipien des Kosmos in Verbindung stehen:
die Schöpfung: Brahma
die Erhaltung: Vishnu
die Kraft der Zerstörung: Shiva
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