ELISABETH HAICH SEXUAL ENERGY AND YOGA PDF

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The picture symbolizes this state. The figure representing the spirit is standing in the triumphal chariot. One hand is radiating the power which directs the natural forces. In the left hand is held a prayer wheel such as is used in Tibet and which symbolizes unity with the Divine. Sexual Energy and Yoga. Box Santa Fe, N. First published in by:. Aurora Press, Inc. Box Santa Fe, N. I dedicate this book to those ambitious people who demand the best of life and of themselves.

Preface by Dr Helmut Speer Introduction. What is Sexuality? Recognition and Being are One. The Creative Primal Serpent. Sexual Energy in its False and True Light. Jacob's Ladder. The Judas Betrayal. The Seven Rungs of Jacob's Ladder. Saint George. Urge for Unity and its Corruptions. The Sun - Creator and Destroyer of Life. The Magic Flower. Practice Conclusion. Elisabeth Haich, March 20, July 31, , was the second of four children born into an upper middle class family in Budapest, Hungary.

Even as a young child, her unique gifts were expressed as a pianist, painter and sculptress. Her sculptures are exhibited in Hungary, as monuments and in plazas. She was married and had one son who later joined her in teaching Yoga in Switzerland.

In close connection with Selvarajan Yesudian, she began giving Yoga lectures in At the end of World War II, she was forced to leave Hungary with the assistance of Selvarajan Yesudian and resettled in Switzerland where she lived until the end of her life.

In cooperation with Yesudian, she began the oldest and largest Yoga school in Europe. In Elisabeth Haich wrote her bestselling book, Initiation, which has been translated into seventeen languages with millions of copies sold worldwide.

All of these titles are published by Aurora Press in English. Until the end of her life, Elisabeth Haich lectured and counseled seekers. The figure of the god Shiva, who unites the two sexes within himself.

Yin and Yang, the positive pole and the negative pole. Representation of God in Ancient Mexico. The first and lowest tarot card. The last and highest tarot card.

Mestrovic: the eternally crucified Christ: Ottavice. St George slays the dragon of sexual energy. Fifteenth tarot card: Satan as the law of matter.

Rosicrucian view of the twofold role and power of sexual energy. In theoretical research and psychotherapeutic practice modern depth psychologists have inevitably been brought into contact with mythology and religion and have come to see and understand legends and fairy tales in terms of their discipline.

They have likewise extended their research to include the mysticism and alchemy of the Middle Ages and have also found many points of contact with eastern philosophies and religions. The relationship between Yoga and depth psychology is particularly clear.

All the same, the many and various identities between depth psychology and Yoga have led depth psychologists to different conclusions. Some place depth psychology and Yoga more or less on a par, others try to understand experience acquired through Yoga and meditation in terms of the symbolism of depth psychology, and others again even attempt to explain Yoga by means of depth psychology.

Schultz finds many points in common between the highest level of autogenous training and Raja Yoga. He also believes that a comparison of their own technique with that of Hatha Yoga is particularly instructive for practitioners of autogenous training. The passive exercises in the lying and sitting posture of autogenous training are paralleled by two asanas of Hatha Yoga, the basic sitting posture and the dead posture. On the other hand Schultz believes there is no connection between autogenous training and the Hatha Yoga exercises involving movement and Yoga breathing.

Schultz hopes through autogenous training to annex the actual substance of Yoga exactly in the same way as, he believes, the actual substance of mystic magnetism has been annexed by rational hypnotherapy. Autogenous training, however, is not really a method which has scientifically pinpointed and evaluated the true nature of Hatha or Raja Yoga but is rather a Yoga which is incompletely understood.

Autogenous training will be able to annex the actual substance of Hatha Yoga and Raja Yoga only if it itself becomes Yoga. It must be remembered in this connection that, although there are various paths of Yoga, that is to say, various forms of Yoga, Yoga has but one aim. Even as a half-understood form of Yoga autogenous training is one of the greatest blessings of modern psychotherapy.

What a blessing, then, a fully understood Yoga would be for depth psychology and psychotherapy! Langen holds that the highest states of consciousness attained through Yoga exercises and meditation are forms of hypnosis.

We believe it is perfectly right for Yoga and meditation to be included with due care in the scope of research in depth psychology. But it would be wrong for investigators to attempt to explain the phenomena of Yoga and meditation in terms of depth psychology in its present state.

This would lead to false conclusions. Instead the investigators must first meditate and perform Yoga exercises themselves for some years and then try to describe what they have experienced. After such research the depth psychologists would be in a position to distinguish between states of expanded consciousness and states of reduced consciousness.

They would also have a clearer understanding of the phenomena which they all at present ascribe to hypnosis. At the beginning of the age of depth psychology the existence of the unconscious mind was denied by many psychiatrists in the light of their theoretical knowledge.

Anyone who at that time had witnessed the power of the unconscious in himself and in patients could only greet this denial with a smile. It is rather the same today when we read psychological treatises on Yoga and meditation. To practise Yoga and meditation for some time is to realize clearly the difference between the present state of depth psychology and Yoga.

For the highest stages of Yoga exercises and meditation are not hypnotic states with a reduced or restricted consciousness but states of the very highest consciousness with a vast expansion of awareness. Jung called depth analysis in psychology the modern form of initiation. The inner spiritual processes taking place during analysis are compared by him to the development a man experiences before and during initiation. Jung considers that the great eastern philosophers are symbolic psychologists.

He also regards the whole of medieval alchemy as psychological symbolism. Jung speaks of the self and the way to the self; he speaks of Christ as the archetype. Jung is certainly right when he holds that what is called metaphysical must be accessible to mental experience otherwise it could have no effect at all on mankind.

Jung formulates no propositions concerning the metaphysical but describes forms in which the metaphysical can be experienced. For him these forms are the symbols. It therefore remains an open question whether the self of which he speaks is the same as the self of Yoga.

Jung compares religious and philosophical ideas from the East and West from the standpoint of psychological symbolism and finds there are marked differences. If comparisons are to be made, the comparisons in East and West must be made at the same level of knowledge. Yoga and meditation or the exercises of the Rosicrucians open up to mental experience metaphysical realms which are closed to the depth psychologist.

The descriptions given by oriental sages of their experience in Yoga and meditation are not symbols for psychological experience but are the very experience itself. Depth psychologists owe Jung an enormous debt for having shown them the way to oriental wisdom, to Yoga, and to meditation. It simply remains for the depth psychologists to tread this path themselves. To avoid misunderstanding let us stress that we do not wish to oppose Yoga to modern depth psychology.

It is simply a matter of maintaining the correct relationship between the two. In reality Yoga is superordinate to depth psychology. It is not Yoga that is contained in depth psychology but depth psychology that is contained in Yoga. Yoga must point the way for the future research of depth psychologists.

For Yoga contains everything that can be said about the unconscious, the conscious and the supraconscious. But in investigating these propositions the investigators must not proceed from theoretical assumptions but acquire experience by performing the exercises themselves. It is impossible to perform Yoga exercises regularly and for any length of time without a confrontation with oneself in the sense of modern depth psychology.

Devotees of Yoga who imagine they can proceed along the path of Yoga without having to confront their own unconscious mind are greatly mistaken. Yoga exercises are good for men and women; through them they become healthier, more vital and capable of greater achievement.

But for everyone who does Yoga and meditates there comes a point in his inner development where the confrontation with his own personal unconscious becomes inescapable. If this confrontation fails to materialize, then even the Yoga practitioner is afflicted by a neurosis. On the other hand everyone who practises the methods of depth psychology will one day undergo experiences which transcend the bounds of the depth psychology we know and are only describable in Yoga.

Yoga and depth psychology both aim to expand the conscious mind.

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Sexual Energy and Yoga - Elisabeth Haich

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