CG JUNG - Countryside Anarchist

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HAUER'S ENGLISH LECTURE Sutras, 2 with the help of Vyasas’s commentary, the Yogabhvsya. What I have explained to you is Kundalini at the highest stage. In the evolution of the yogin there is always the union of both the man and woman powers. This union is symbolized by the triangle and the li´ga, asyouknow already. We have the fact that there is always woman power working in the growth of knowledge through man power, but only at three stages does the aspect of woman power appear under the symbol of the triangle. That means there are epochs in our inner development in which woman power plays a very important role. And certainly the erotic aspect of woman power has something to do with the awakening of knowledge. I call that the gross Kundalini—instead of the very sublime, subtle, spiritual Kundalini. A number of yoga texts, Hatha yoga, and the yogins themselves, in speaking about the awakening of Kundalini, really mean the awakening of that creative element in woman power which accompanies man power all through. But in the ûa°-cakra-nirÖpaõa, as I have shown, only the subtle, sublime woman power is symbolized by Kundalini. So for the West, and even for India as it is now, we may say that the awakening of Kundalini is just the awakening of the power that is influencing man’s development all through; but this is not the Kundalini. We must be clear about the fact that there are the two aspects of the woman power, and that when the Kundalini is crawling up a certain distance, we have not awakened the real Kundalini. Mrs. Crowley: That explains it! I could not understand why the two processes were not going on simultaneously—because that is the thing that awakens her. Professor Hauer: I want to put it very emphatically that the awakening of Kundalini, as we usually talk about it, is only a preliminary to the awakening which is waiting in vjñv. We are certainly still very far from it, if we take the evolution of our psychic state in general, but it lies ahead of us. Now, the return of the Kundalini after she has united with åiva (which means to be united with the inner self, you know) symbolizes the fact that intuition has dawned upon man; when the union of these two powers has taken place in vjñv, then all the regions of the psychic life are permeated by that power. So now she can go down even to the lowest, to the erotic, region. It is a different thing if a man lives an earthly life after he has awakened the Kundalini; it may seem to be the same, but it is absolutely different from his former experience, it is new. We may look at a Japanese parallel for a moment. I wonder whether you know the book Ten Essays 2 The reference is to the yoga sutras of Pantanjali, which Hauer translated in his Der Yoga als Heilweg (Yoga as a way of salvation) (Stuttgart, 1932). 89
APPENDIX 3 in Buddhism by Suzuki. In it is an essay with pictures called “The Ten Cow-Herding Pictures,” the cow being the symbol for the last reality. After long seeking, the disciple finds the cow, which means that he gets hold of his innermost reality. Then a most important feature, which is not clearly worked out in yoga, is that after he has found the cow he no longer cares for her; he sleeps and does not look after her, he just knows she is there. That is, after he has had the highest intuition, he does not always go on looking at it: he lets it drop into the subconscious again as if there were nothing in it. So he lies there asleep, the sun shining in his face; and he gets up and goes to town: Entering the City with Bliss-Bestowing Hands. His humble cottage door is closed and the wisest know him not. No glimpses of his inner life are to be caught; for he goes his own way without following the steps of the ancient sages. Carrying a gourd he goes out into the market, leaning against a stick he comes home. He is found in company with wine-bibbers and butchers, he and they are all converted into Buddhas. Bare-chested and barefooted, he comes out into the market place; Daubed with mud and ashes, how broadly he smiles! There is no need for the miraculous power of the gods, For he touches, and lo! the dead trees come into full bloom. 3 Now perhaps Dr. Jung will say something about the psychological side. Dr. Jung: I came here really in order to answer certain questions. Of course, I am not competent to put these things more clearly in the particular realm of which Professor Hauer speaks, but if you have any questions in regard to the psychological point of view, I would be glad to answer them. I cannot imagine what is clear to you and what is not. There is naturally great difficulty in linking up this peculiar terminology and ideology with our psychological language and processes. For instance, to take your question “How can Kundalini be aroused?” It seems to you as if one already had to possess the thing one could possess only afterward in order to awaken Kundalini. Dr. Shaw: It is as if it were doing just what Dr. Jung says we should not do. He always stresses so much the value of the earth, the necessity for both the spiritual and the earthly. Dr. Jung: Yes, but that is what the yoga says too—it is right in the body, notintheair. 3 D. T. Suzuki, Essays in Zen Buddhism (first series) (London, 1980), 376. 90
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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
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LECTURE 2 And now comes the paradox
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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 and 140: APPENDIX 2 image of the uprightly g
Page 141 and 142: APPENDIX 2 thoughts have us. By thi
Page 143: APPENDIX 3 HAUER’S ENGLISH LECTUR
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
Page 192: C. G. JUNG: LETTERS Selected and ed
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CG JUNG - Countryside Anarchist

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