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26 OCTOBER 1932 can split off, but the farther you have reached into the series of the cakras, the more expensive will be the apparent return. Or if you return, having lost the memory of the connection with that center, then you are like a wraith. In reality you are just nothing, a mere shadow, and your experiences remain empty. Mrs. Crowley: Do you think the idea is to experience those cakras, which one has gone through, simultaneously? Dr. Jung: Certainly. As I told you, in our actual historical psychological development we have about reached anvhata and from there we can experience mÖlvdhvra, and all the subsequent centers of the past, by knowledge of records, and tradition, and also through our unconscious. Suppose somebody reached the vjñv center, the state of complete consciousness, not only self-consciousness. That would be an exceedingly extended consciousness which includes everything—energy itself—a consciousness which knows not only “That is Thou” but more than that—every tree, every stone, every breath of air, every rat’s tail—all that is yourself; there is nothing that is not yourself. In such an extended consciousness all the cakras would be simultaneously experienced, because it is the highest state of consciousness, and it would not be the highest if it did not include all the former experiences. 59
LECTURE 4 1 2November 1932 Dr. Jung: We have here a question from Mr. Allemann: I do not understand why our daily life should be thought of as taking place solely in mÖlvdhvra. Would not mÖlvdhvra apply more to the life of animals and primitives who live in complete harmony with nature? Should we not rather consider our cultivated life under the sthÖla aspect of the higher cakras? The awakening of the Kundalini would then be similar to the conscious understanding of the sÖküma aspect. That would mean: in order to awaken Kundalini we must go down to the roots of things, to the “mothers,” and first of all understand consciously the sÖküma aspect of mÖlvdhvra, the earth. Mr. Allemann has brought up a very complicated problem. I understand his difficulties because they represent the difficulties of our Western standpoint when it is confronted with Eastern ideas. We are confronted with a paradox: for us consciousness is located high up, in the vjñv cakra, so to speak, and yet mÖlvdhvra, our reality, lies in the lowest cakra. Besides this, another apparent contradiction strikes us: mÖlvdhvra is, as we have seen, our world. How can it then be located in the pelvis as it is in the cakra system? I will try once again to give a general explanation of how we are to understand this, but for the moment we must keep quite separate the symbolism of the cakras and the philosophy of the sthÖla-sÖküma aspect of things. The three aspects covered by the terms sthÖla, sÖküma, andparv are a philosophical way of looking at things. From the standpoint of theory, each cakra can be regarded from all three aspects. The cakras however, are symbols. They bring together in image form complex and manifold ideas of ideas and facts. The word symbol comes from the Greek word symballein, to throw together. It has to do, then, with things gathered together, or with a heap of 1 [Note to the 1932 edition: This lecture was arranged by Miss Wolff for the report of the German seminar, with additional material from Dr. Jung. It is translated by Mrs. Baynes.] 60
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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,’
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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 and 108: LECTURE 3 in unconsciousness; to be
Page 109 and 110: LECTURE 3 one cannot help recognizi
Page 111 and 112: LECTURE 3 Now, according to the sym
Page 113: LECTURE 3 through the cakras means
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
Page 159 and 160: APPENDIX 3 from a text in the Hatha
Page 161 and 162: APPENDIX 3 symptomatology of the ca
Page 163 and 164: 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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