In this essay I continue the discussion that I began in Jung’s Later Visions, Individualized Global Consciousness and Completed Individuation in Light of the Yoga of Sri Aurobindo and the Mother. I begin by discussing the meaning Jung gives to the unus mundus and show its significant similarities, of which and differences to Sri Aurobindo’s understanding of the Supermind. as well as discernments. I include in this discussion the process of ascent and descent, with emphasis on the descent, which is common to the path of both Sri Aurobindo and the Mother, and Jung. From there I discuss three variations of Advaita Vedanta, the path of Adi Shankara, born in the eighth century CE, and credited with having established Advaita Vedanta on a philosophic basis, the teachings of the Shankara lineage in its contemporary expression, and then Śrī Ramana Maharshi’s popular contemporary spiritual teachings. I draw some conclusions as to the limitations of Advaita Vedanta in comparison to Sri Aurobindo’s and the Mother’s path of Integral Yoga. Following this discussion, I continue my amplifications on Jung’s Coniunctio vision from an earlier essay mentioned above, and differentiate the Supermind consciousness from the Overmind consciousness, while relating them to Jung, his psychological work and, I believe, his having attained global knowledge.
Following that, I discuss a late dream of Jung’s, where he found himself in a valley full of diamonds in terms of his post-1944 writings. This leads me into a discussion of the qualitative value of numbers and their relationship to the unus mundus and the unity of spirit and matter. In this part of the essay I include the Mother’s “vision-dream” of creating a new world by way of manipulating living numbers and then Norelli-Bachelet’s [Thea’s] esoteric use of numbers regarding the measurements of the inner chamber of the Matrimandir. I do this, especially in order to substantiate Jung’s and Marie-Louise von Franz’s views on numbers, although, in the process, I acclaim the intrinsic value of the Mother’s achievement and acknowledge the value of Norelli-Bachelet’s [Thea’s] claims.