Note D (274). Jung divides the libido into two currents lengthwise, one directed forward, the other backward: “As the normal libido is like a constant stream, which pours its waters into the world of reality, so the resistance, dynamically regarded, is not like a rock raised in the river bed, which is flowed over and around by the stream, but like a back current flowing towards the source instead of towards the mouth. A part of the soul probably wants the external object, another part, however, prefers to return to the subjective world, whither the airy and easily built palaces of the phantasy beckon. We could assume this duality of human will, for which Bleuler from his psychiatric standpoint has coined the word ambitendency, as something everywhere 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.)