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26 OCTOBER 1932 a very nice analogy to our process here—the transformation of the elephant into this tender, gentle, light-footed gazelle. Now, that is a very apt symbol of the psychogenic factor. And the discovery of the psychogenic factor in medicine was really something you could compare with the crossing from maõipÖra to anvhata. I remember very well the time when professors said: “Well, there is some psychic disturbance too, naturally imagination has something to do with it, and an upset psychology can produce all sorts of symptoms,” and so on. It was thought originally that the psyche was some sort of foam or essence, produced by the body, and nothing in itself, and that so-called psychological causality did not really exist, that it was more symptomatic. Not even Freud takes the psychogenic factor as substantial. The psyche for him is something rather physiological, a sort of byplay in the life of the body. He is convinced that there is a lot of chemistry in it, or ought to be—that the whole thing goes back to the chemistry of the body, that it is hormones or God knows what. So the discovery of a real psychogenic factor (which is not yet realized in medicine, please!) is a great and taletelling event. It would be the recognition of the psyche itself as something that of course functions together with the body, but which has the dignity of a cause. You see, if a doctor admits such a thing he is going really a long way. If he puts the psychogenic factor, as causal, among microbes, colds, unfavorable social conditions, heredity, and so on, with that he recognizes the psyche as something that does exist and has actual effect. The logical medical mind does not quite trust whether it is really something you could lay hands on, for it has that elusive quality of the gazelle. And you know that when the psyche manifests itself in reality, it is usually against us. For inasmuch as it is not against us, it is simply identical with our consciousness. Our consciousness is not against us, and we consider everything to be our own conscious doing, but the psychic factor is always something that we assume to be not our doing. We try to deny it and to repress it. Say I want to write a letter that is disagreeable to me. Then immediately I have the psychic factor against me. I am not able to find that letter—it has been spirited away; I discover that I have mislaid it unconsciously. I wanted to take particular care of that letter, but because I have resistances against it I put it in the wrong pocket or in a corner where I shall not find it for months. One is inclined to speak of an imp that has busied himself with it. One feels something demoniacal in the way just the things one painfully needs are spirited away. The same thing occurs in hysteria: just where it would matter, things take a queer course. Where it is very important that one should say the right thing, one says just the wrong thing; one’s words are turned in one’s mouth. So 53
LECTURE 3 one cannot help recognizing the fact that some living devil is against one. Thus the old idea that such people were possessed by devils, were the victims of witches, and so forth. Mr. Baumann: There is a very good book by Friedrich Theodor Vischer, Auch Einer (Also one). 8 Dr. Jung: Yes, a German book about one of those who know about things, that is, the imp in objects. For instance, when you lose your spectacles you will always lose them in an unlikely place, perhaps upon a chair of such a design that the spectacles fit in perfectly. And you can be absolutely sure that when you drop a piece of buttered toast on the floor it will always fall on the buttered side. Or when you are putting your coffeepot upon the table, it will try by all means to put its spout through the handle of the milk pot, so that you spill the milk when you lift the pot. Mr. Dell: Die Tücke des Objekts (the malice of objects). Dr. Jung: Yes, the devilish cunning of objects, and Vischer made a whole system of that in Auch Einer. It is exceedingly quixotic naturally, but he gets the psychic factor all right, because it is in a way our doing, and yet it is not our doing; it happens in an impish way. The elusiveness of the psychogenic factor is amazing. In analysis also it is always escaping, because wherever you try to attack it the patient denies it and says, “But that is what I wanted to do; that is myself.” He keeps it out of the way all the time because he himself is afraid to discover it. He is afraid that a screw is loose somewhere in his head; he thinks it would mean that he was mad. So the crossing-over from maõipÖra to anvhata is really very difficult. The recognition that the psyche is a self-moving thing, something genuine and not yourself, is exceedingly difficult to see and to admit. For it means that the consciousness which you call yourself is at an end. In your consciousness everything is as you have put it, but then you discover that you are not master in your own house, you are not living alone in your own room, and there are spooks about that play havoc with your realities, and that is the end of your monarchy. But if you understand it rightly, and as tantric yoga shows you, this recognition of the psychogenic factor is merely the first recognition of the puruüa. It is the beginning of the great recognition appearing in the most grotesque and ridiculous forms. You see, that is what the gazelle signifies. Now you remember the elephant appears in viçuddha again. So here we encounter the full power, the insurmountable sacred strength of the 8 Friedrich Theodor Vischer, Auch Einer, (Stuttgart and Leipzig, 1884). 54
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BOLLINGEN SERIES XCIX
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THE PSYCHOLOGY OF KUNDALINI YOGA NO
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IN MEMORIAM Michael Scott Montague
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LIST OF ILLUSTRATIONS Figure 1. The
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PREFACE In addition, Jung’s comme
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MEMBERS OF THE SEMINAR The followin
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INTRODUCTION JUNG’S JOURNEY TO TH
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INTRODUCTION chologies heralded a n
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INTRODUCTION velopment....Itisnotam
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INTRODUCTION gious rediscovery of t
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INTRODUCTION come across the functi
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INTRODUCTION proach to so-called me
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INTRODUCTION Thus Jung’s interest
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INTRODUCTION Keyserling was also cr
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INTRODUCTION take over similar stuf
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INTRODUCTION ration with Hauer, whi
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INTRODUCTION ation of Fr 12000. 76
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INTRODUCTION dynamic substance, and
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INTRODUCTION well.” 96 The feelin
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INTRODUCTION interpretation of Kund
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INTRODUCTION It would also be a mis
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BOLLINGEN SERIES XCIX
Page 59 and 60: LECTURE 1 ‘the wish to be two,’
Page 61 and 62: LECTURE 1 than the man who loves Go
Page 63 and 64: LECTURE 1 cannot be perfect, and he
Page 65 and 66: LECTURE 1 like that does not produc
Page 67 and 68: LECTURE 1 Professor Hauer does not
Page 69 and 70: LECTURE 1 she was stretching up tow
Page 71 and 72: LECTURE 1 about the sun analogy the
Page 73 and 74: LECTURE 1 the analogy between vjñv
Page 75 and 76: LECTURE 1 our own terms. Therefore,
Page 77 and 78: LECTURE 1 Mrs. Crowley: The anima?
Page 79 and 80: LECTURE 2 thing to do with the symb
Page 81 and 82: LECTURE 2 that one starts the other
Page 83 and 84: LECTURE 2 cause we are so imbued wi
Page 85 and 86: LECTURE 2 dalini.” Quite the cont
Page 87 and 88: LECTURE 2 with a few poor little pi
Page 89 and 90: LECTURE 2 And now comes the paradox
Page 91 and 92: LECTURE 2 emotions come up, they be
Page 93 and 94: LECTURE 2 Mr. Baumann: I think ther
Page 95 and 96: LECTURE 2 always far down in mÖlvd
Page 97 and 98: LECTURE 3 LECTURE 3 26 October 1932
Page 99 and 100: LECTURE 3 their meat for two or thr
Page 101 and 102: LECTURE 3 not yourself—a being in
Page 103 and 104: LECTURE 3 I remember the case of a
Page 105 and 106: LECTURE 3 the world as your game, t
Page 107: LECTURE 3 in unconsciousness; to be
Page 111 and 112: LECTURE 3 Now, according to the sym
Page 113 and 114: LECTURE 3 through the cakras means
Page 115 and 116: LECTURE 4 1 2November 1932 Dr. Jung
Page 117 and 118: LECTURE 4 conscious. But now, among
Page 119 and 120: LECTURE 4 living in svvdhiü°hvna
Page 121 and 122: LECTURE 4 at least it would be thou
Page 123 and 124: LECTURE 4 ascension of Christ is th
Page 125 and 126: LECTURE 4 cries. It becomes conscio
Page 127 and 128: APPENDIX 1 arose spontaneously in t
Page 129 and 130: APPENDIX 1 dren’s drawings. 6 Sma
Page 131 and 132: APPENDIX 1 THE INDIVIDUAL CAKRAS (f
Page 133 and 134: APPENDIX 1 Flower)—that being whi
Page 135 and 136: APPENDIX 2 “yoga path.” She was
Page 137 and 138: APPENDIX 2 was not there any more;
Page 139 and 140: APPENDIX 2 image of the uprightly g
Page 141 and 142: APPENDIX 2 thoughts have us. By thi
Page 143 and 144: APPENDIX 3 HAUER’S ENGLISH LECTUR
Page 145 and 146: APPENDIX 3 in Buddhism by Suzuki. I
Page 147 and 148: APPENDIX 3 tively. You must remove
Page 149 and 150: APPENDIX 3 at all. So real life is
Page 151 and 152: APPENDIX 3 flashes of insight comin
Page 153 and 154: APPENDIX 3 is an impersonal thing,
Page 155 and 156: APPENDIX 3 admitted as much as that
Page 157 and 158: APPENDIX 3 blood, the powers deep d
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APPENDIX 3 from a text in the Hatha
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APPENDIX 3 symptomatology of the ca
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APPENDIX 3 ing and feeling life at
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APPENDIX 3 small god of the world.
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APPENDIX 4 Suüum˙ nv, and is plac
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APPENDIX 4 Verse 18 He who meditate
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APPENDIX 4 Verse 30 Purer than the
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APPENDIX 4 Verse 40 Above all these
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APPENDIX 4 like, learns from the mo
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INDEX abdomen, as psychical localiz
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INDEX iìv nvìzs: description of,
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INDEX Schmitz, Oskar, xx 15; Hauer
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The Collected Works of C. G. Jung E
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5. SYMBOLS OF TRANSFORMATION ([1911
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Concerning Mandala Symbolism (1950)
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Paracelsus as a Spiritual Phenomeno
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C. G. JUNG: LETTERS Selected and ed
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CG JUNG - Countryside Anarchist

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