and always existing, and
recall that even the most primitive of all motor impulses are already
contradictory as where, e.g., in the act of extension, the flexor muscles
are innervated." (Jb. ps. F., IV, p. 218.)

Note E (279). Of the wonderful abilities that pass current as fruits of
the yoga practice, the eight grand powers [Maha-siddhi] are generally
mentioned: 1. To make oneself small or invisible [animan], 2, 3. to
acquire the uttermost lightness or heaviness [laghiman, gariman], 4. to
increase to the size of a monster and to reach everything even the most
distant, as e.g., to the moon with the tips of the fingers [mahiman or
prapti], 5. unobstructed fulfillment of all wishes, e.g., the wish to sink
into the earth as into water and to emerge again [prakamya], 6. perfect
control over the body and the internal organs [isitva], 7. the ability to
change the course of nature [vasitva], and 8. by mere act of will to place
oneself anywhere [yatra kamavasayitva]. Besides these eight marvelous
powers many others might be named, which are partly included in the above;
such an exaltation of sensitiveness that the most remote and imperceptible
images, the happenings in other worlds on planets and stars, as also the
goings on in one's own interior and in other men's are perceived by the
senses; the knowledge of the past and the future, of previous existences
and of the hour of death; understanding the language of animals, the
ability to summon the dead, etc. These miraculous powers, however, suffer
from the disadvantages of being transitory, like everything else won by
man through his merit--with the exception of salvation. (Garbe, Samkhya and
Yoga, p. 46.)

Note F (305). Jung (Jb., Ill, p. 171) refers to Maeterlinck's "inconscient
superieur" (in "La Sagesse et la Destinee") as a prospective potentiality
of subliminal combinations. He comments on it as follows: "I shall not be
spared the reproach of mysticism. Perhaps the matter should none the less
be pondered: doubtless the unconscious contains the psychological
combinations that do not reach the liminal value of consciousness.
Analysis resolves these combinations into their historical determinants
for that is one of the essential tasks of analysis, i.e., to render
powerless by disconnecting them, the obsessions of the complexes that are
concurrent with the purposeful conduct of life. History is ignorant of two
kinds of things: what is hidden in the past and what is hidden in