CG JUNG - Countryside Anarchist

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HAUER'S ENGLISH LECTURE Professor Hauer: Of course, there is a certain reaction against classical yoga in tantric yoga. Classical yoga wants to stop when the highest intuition is reached; it has altogether a tendency toward letting the world go, while tantric yoga is just the reaction against that, in the idea that the Kundalini has to return to mÖlvdhvra. You must also think historically here in order to understand the danger and the necessity of that high spiritual life. Mrs. Crowley: I should like to know Dr. Jung’s psychological opinion about the difference between the puruüa and the vtman as you presented it. 4 Dr. Jung: From a psychological point of view you hardly can make a difference between them. They may be all the difference in the world, but when it comes to psychology they are the same. Even in philosophy those two concepts have been used in the same way. At least the difference is too subtle for it to play any role in psychology. Mrs. Crowley: Is the ultimate experience of the vtman (the self) intuitively seen before the puruüa? Dr. Jung: If you think in those Hindu terms, you lose yourself in ten thousand aspects; it is exceedingly complicated. To look at it from a psychological point of view is much simpler. It is even much too simplified when put into words, for, as a matter of fact, when you go through it yourself, you see how terribly involved and complicated the whole process is—you begin to understand why the Hindus have invented so many symbols to explain that apparently simple thing. But you put it a very different way psychologically. What analysis does, then, is first a reduction. It is analyzing your attitude. You must become conscious of many resistances and personal things which suppress your genuine mental activity or your psychological processes. All these inhibitions are so many impurities, and your mind must be purified before the psychological process of transformation can begin. Therefore yoga says one’s citta (mind) must be purified before one can even think of beginning the way of the Kundalini. It is the same in analysis. You must clarify the mind until you have perfect objectivity, until you can admit that something moves in your mind independently of your will—for instance, until you can acknowledge a fantasy objec- 4 Hauer had stated that vtman and puruüa were both terms that could be translated as the self. The former term was used in the Upanishads and tantric yoga, and the latter in classical yoga: “The puruüa in classical yoga is just an entity by itself; there are innumerable such puruüas in the world, and the divine ego is just one of them . . . whereas in tantric yoga the aspect is somewhat different; in vtman there is a part of the Absolute, it is the appearance of the absolute on one point of the whole” (HS, 43–44). 91
APPENDIX 3 tively. You must remove a lot of inhibitions before you are capable of admitting that, and until then no objective psychological process can take place. But when you can admit that the psychical contents have autonomy, that the idea comes not because you invented it but by its own autonomous action, then you can see how the thing moves. Then the objective process can begin. Then later the self, the puruüa, can be awakened. Mrs. Crowley: Exactly that. There is a great difference between the two ways. Dr. Jung: There is the preparatory way and then the real awakening. You speak of the realization of the vtman, but that is the result. And the difference between puruüa and vtman I would advise not to make for practical purposes. Mrs. Crowley: Except that as you explain it, there seems to be a very distinct difference. Dr. Jung: I was speaking of the citta. The first part is an elaboration of the citta, and the second part is the awakening of Kundalini, and only in the awakening does the self appear—namely, in the subsequent stages of the psychological process that begin when you are capable of objectification. There the puruüa appears, but not in the first part. Professor Hauer: There is no real difference between vtman and puruüa; they are synonymous terms. The only difference—and there lies the difficulty—is that the self is mirrored in different ways, which is very much what Dr. Jung has said. You cannot see the self clearly in citta at first. It is as if it were mirrored in moving water. But then it gets more and more clear, and in anvhata there is the same self that was seen below in flashes, but it appears now as the self that cannot be doubted any longer. Down below, as long as the mirror or the water was moving, it might be doubted, but now you know it is there; you cannot lose it, though it is still surrounded by that creative activity, the red color, which you have still to go through. Up above it is mirrored in tranquility; it is absolutely clear. Citta is really no more than a mirror of the puruüa. There are no kleça at that stage. And when that happens there is an absolute presence, the real presence of the self, and then appears the identity of the vtman with the paramvtman. It is a question of being mirrored in a different way in a citta which is developing. Miss Hannah: I am in an awful muddle as to what the difference is between the Western approach and the Eastern. The East apparently goes through the jaws of the monster, the makara. Dr. Jung: Professor Hauer gives you a very clear picture of how this 92
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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
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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 and 144: APPENDIX 3 HAUER’S ENGLISH LECTUR
Page 145: APPENDIX 3 in Buddhism by Suzuki. I
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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