CG JUNG - Countryside Anarchist

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<strong>JUNG</strong>'S COMMENTS IN HAUER'S GERMAN LECTURES only intuitive, entirely without a sense of reality. She was living in a secret brothel without being aware of it; she did not hear her own steps and had never seen her body. She dreamed that she was inside or on top of balloons, from which I had to shoot her down. One day she came and said that the serpent in her belly had moved; it had turned around. Then the serpent moved slowly upward, coming finally out of her mouth, and she saw that its head was golden. This is the shortest Kundalini path of which I have heard. To be sure, it was not experienced but only intuited; but already this had a curing effect for the time being. This case is a simple example of the spontaneous appearance of the Kundalini. I got to know about the cakras only later, but even then I did not say anything about it, so as not to disturb the process in my patients. The cakras are symbols for human levels of consciousness in general. Ethnically and psychologically we can distinguish three different psychical localizations, of which the first corresponds more or less to mÖlvdhvra-svvdhiü°hana, the second to maõipÖra and anvhata, andthethirdto viçuddha and vjñv. The psychology of the lower centers is analogous to the one of primitives—unconscious, instinctive, and involved in participation mystique. Life appears here as an occurrence, so to speak, without ego. One is not aware that one wants or does things; everything happens as it were in the third person. The next localization is in the region of the diaphragm, thus maõipÖraanvhata, with oscillations up and down, above and beneath the diaphragm. Beneath the diaphragm, all occurrence is self-evident. In maõipÖra is the emotional human being, who again and again is inundated and becomes constantly the victim of his passions. Only above the diaphragm is it: I want. In the heart—anvhata—is the first notion of the self, of the absolute center, the substance to which life is related. This notion of the self is the flame in anvhata. Here the rational functions start. We have figures of speech that still now express this. We say “cross my heart,” or we beat our chest when we refer to ourselves. The Pueblo Indian thinks in his heart, as does the Homeric person, whose spirit is located in the diaphragm (Phren—the emotional and thinking soul). Our psychical localization is admittedly in the head, but the gesture is still archaic, and when emotions become involved, our psychology slips down to maõipÖra. But most of the time we do not notice this. We believe ourselves to live in the vjñv center; we are convinced that we are masters in our own home. But if we believe that our thoughts are our epiphenomenology and that we have had them, we all too easily forget how often our 85
APPENDIX 2 thoughts have us. By thinking that psyche and brain are identical we become godlike, but our emotions bring the lower centers in us again into effectiveness. In history we can also watch the Kundalini process. First the belly-consciousness of the primitive developed, and he only noticed what set heavy on his belly or in his stomach. Paul still said, “The belly is your God.” Then the diaphragm-consciousness of the Homeric person developed, and he felt his emotions. This was expressed in states of respiratory tension and in changes in the heartbeat. Only the modern Western person has noticed that the head can also be affected. Before that, it had not been much more than a button on a feeling body. How much this was really the case, we can see clearly in the representations of humans on the rock paintings of Negroes, which Leo Frobenius, for example, has reproduced in his book Erythräa. 8 You will find images there of humans with extraordinarily long bodies on which, to some extent very small, or by way of suggestion, human or animal heads are placed. Only the contemporary person can say: “Now I am thinking.” The viçuddha center expresses the word, and what surpasses this would be the center of abstraction. I would like to point to one more important analogy. In all cases which involve such symbols, we may not forget the course of the sun as a main motive. The analogy to Kundalini is the sun serpent, which later in Christian mythology is identified with Christ. The twelve disciples are thought of as stations of the annual cycle supported by the zodiac serpent. All these are symbols for the change of the creative power. In mÖlvdhvra is the night sun, and beneath the diaphragm the sunrise. The upper centers starting from anvhata symbolize the change from midday up to sunset. The day of sun is the Kundalini passage—ascent and descent— evolution and involution with spiritual signs. The course of the sun is the analogy to the human life course. The cakras, moreover, are, like all symbolic step formations, also the steps of mysteries, where the beginner steps into the dark (katabasis) and comes up again as deus sol via seven steps, as Apuleius describes it in The Golden Ass. The greatest difficulties for my comprehension were caused by the god in bindu and åakti. With us, the anima always first appears so grotesque and banal that it is difficult to recognize the åakti in it. But then, what is God? He is the pale reflection of the ever-invisible central god in 8 Leo Frobenius, Erythräa: Länder und Zeiten des heiligen Königsmordes (Berlin, 1931). 86
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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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LECTURE 2 that one starts the other
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LECTURE 2 cause we are so imbued wi
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LECTURE 2 dalini.” Quite the cont
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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 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: APPENDIX 2 image of the uprightly g
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
Page 165 and 166: APPENDIX 3 small god of the world.
Page 167 and 168: APPENDIX 4 Suüum˙ nv, and is plac
Page 169 and 170: APPENDIX 4 Verse 18 He who meditate
Page 171 and 172: APPENDIX 4 Verse 30 Purer than the
Page 173 and 174: APPENDIX 4 Verse 40 Above all these
Page 175 and 176: APPENDIX 4 like, learns from the mo
Page 178 and 179: INDEX abdomen, as psychical localiz
Page 180 and 181: INDEX iìv nvìzs: description of,
Page 182 and 183: INDEX Schmitz, Oskar, xx 15; Hauer
Page 184 and 185: The Collected Works of C. G. Jung E
Page 186 and 187: 5. SYMBOLS OF TRANSFORMATION ([1911
Page 188 and 189: Concerning Mandala Symbolism (1950)
Page 190 and 191:
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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