The guru

Maharaj: "Rajneesh is not a small personality or small principal. He is tremendous - he is very big. He is a great sage.

When you already have a guru [Rajneesh], why do you visit other sages? Since you already have a great sage as your guru,

you should not sit here or come here. I do not like those shiftings from gurus to gurus. I do not like wanderers. What is the difference

between Maharaj and Rajneesh? Once you remove the letters (that is, the names) what is the difference? You investigate that

wanderer's "I", before you investigate others. What is the product after you remove its name.

What are you without the name or the label?''

(από το "Consciousness and the Absolute - The final talks of Sri Nisargadatta Maharaj", edited by Jean Dunn)

The main characteristics of the number Four in Jungian psychology

Symbolic Representation of the Psyche. Torn between its four functions this is the 'inward perception' of a psyche striving towards the conscious realization of its totality but held prisoner in a circle of snakes, symbols of the primordial instincts. The four functions are symbolized by the four colours-blue, yellow, red, and green-of the circle of rays, while the striving towards conscious realization is represented by the four burning torches.


The Four-armed Sun God. As symbol of the dynamic aspect of the Self, the whole revolves around the sun which is ringed by the 'river of life'. Arms and lightning are 'masculine', the moon-sickle is feminine in character. The five-pointed stars symbolize what is still imperfect and nature-bound in man.




The Eye of God, symbolizing universal awareness, penetrating the flower-like mandala in which it is embedded with its quadruple rays.



( Οι ζωγραφιές και τα κείμενα είναι της Jolande Jacobi από τo βιβλίο της "The Psychology of C. G. Jung", Yale University Press).