INDIAN PARALLELS gion of the flesh, the corporeal human being, the meat eater. (åakti Laktini with breasts red from blood and running with animal fat.) The ram, vehicle of Agni, is its animal. Anvhata is the fourth center. It pertains to the heart, or rather to the midriff. Here, in the air, vvju praõaçakti (prvõa = pneuma) has his seat. Here lives puruüa, the conscious human being. From there one sees the vtman, and the yogi now knows, “I am it.” In anvhata the prospective spirit is born; it starts becoming conscious. The accompanying symbol is the kalpataru tree, which fulfills all wishes. Below it is the manipitha altar. 18 The fifth cakra is viçuddha: it lies in the neck, particularly in the larynx. Here lies the seat of speech, and thereby the spiritual center. It is “the purple center of the white ether [akasha] which sits on the white elephant.” åakti-çvkinz is now white, and åiva appears in androgynous form, half white, half golden. Together they celebrate the mystical union. Viçuddha is the lunar region and at the same time the “gateway of the great liberation” through which man leaves the world of error and the pairs of opposites. Akasha means the fullness of the archetypes; it concerns a renunciation of the world of images, a becoming-conscious of eternal things. 19 ujñv is the sixth and highest corporeal center. (ujñv = knowledge, understanding, command). It is located between the eyebrows. 20 Here the command of the leader, the guru, is received from above. In the vjñv mantra the lotus is portrayed with two white leaves. 21 The yoni triangle is reversed: it is white, and in the middle of it, itara-li´ga sparkles like lightening. utman here shines like a flame. It is the pure, universal power in the form of a phallus. The mantra attached to the vjñv cakra is Om. In the sixth cakra lies the seat of mahat (mind 22 )andprakùiti. Here the “subtle body,” 23 the diamond body, develops (cf. The Secret of the Golden 18 [Note to the 1932 edition: “Thy blissful form, O Queen, manifests in Anvhata and is experienced by the mind inward turned of the blessed ones, whose hair stands on end and whose eyes weep with joy.”] 19 [Note to the 1932 edition: The anthroposophical expression of the akashic records is misleading, since it is not the case of the inheritance of certain isolated experiences but of that of the psychic possibilities of having such experiences.] 20 [Note to the 1932 edition: cf. the vision of the patient, 54. Likewise, Jung and Wilhelm, The Secret of the Golden Flower.] In the vision in question, a ray of light strikes a child on the forehead, imprinting a star. See The Visions Seminar, vol. 1, 9 December 1930, 151. 21 [Note to the 1932 edition: The vision of a yogi: white fire that rises into the brain and flares up and beyond as a blaze whose wings reach out both sides of the head.] 22 In English in the original. 23 In English in the original. 77
APPENDIX 1 Flower)—that being which Goethe termed “Faust’s Immortal.” It is portrayed individually as taijasa and collectively as hiranyagarhba, the golden seed (Orphic: the world egg), the “great self.” At the hour of death, prvõa is removed from the yoni into the vjñv cakra, from which it passes over into the godhead, into timelessness, into nirvvõa—into those cakras situated above the corporeal, in the “house without foundation,” on the “island in the ocean of nectar.” Now followed the display of a series of unconscious images which were painted by different patients and which illustrate the Western parallels to the preceding observations concerning Indian psychology. TRANSLATED BY MICHAEL MÜNCHOW 78
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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
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LECTURE 1 ‘the wish to be two,’
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LECTURE 1 than the man who loves Go
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LECTURE 1 cannot be perfect, and he
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LECTURE 1 like that does not produc
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LECTURE 1 Professor Hauer does not
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LECTURE 1 she was stretching up tow
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LECTURE 1 about the sun analogy the
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LECTURE 1 the analogy between vjñv
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LECTURE 1 our own terms. Therefore,
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LECTURE 1 Mrs. Crowley: The anima?
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LECTURE 2 thing to do with the symb
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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