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HAUER'S ENGLISH LECTURE and the thousands of very good intellectual heads that have worked at it. Of course it becomes dogmatic. Miss Hannah: Is psychology already dogmatic? Dr. Jung: Yes, when people say there is no such thing as the unconscious, and you say, “That is heresy.” Then you are getting dogmatic under your skin, and you do not notice it—like going black in Africa. 7 Miss Thiele: Professor Hauer said yesterday that no European had ever actually awakened the Kundalini in a higher sense except possibly Suso, 8 but would it be possible with the help of the analytical process to get to the stage at which one might? Professor Hauer: In a thousand years perhaps. Dr. Jung: You must never forget that India is a very peculiar country. The primitive man has lived there since time immemorial and has grown up in absolute continuity. We have not grown up in continuity. We were cut off from our roots. Moreover the Hindu is a very different race. Not only is it Aryan but there is a great deal of the aboriginal influence of Dravidism. Therefore there are very old chthonic things in the tantric yoga. So we must admit that this particular yoga philosophy is strange to our very blood, and whatever we may experience will take an entirely different turn. We can never take those forms over literally. That would be a terrible mistake, for to us they are artificial processes. Remark: I thought some of the process according to our Western conception was similar to that of the Indian yoga. Dr. Jung: Yes, analytical psychology is, of course, an attempt of a similar sort. We did not know that there was such a close analogy with tantric yoga when we were elaborating the beginnings of it. The tantric texts were not translated, and even the experts on that sort of thing knew very little of the tantric yoga. Only recently has it become known, through Sir John Woodroffe’s translations. Our attempt is a perfectly genuine naive attempt in the same field—of course, with different means, according to our different temperaments and attitude. Professor Hauer: You know, you must compare the preparatory work which is done now by analytical psychology with the stages of yoga four or five hundred years before it became a system. It first became a system at the time of Buddha, or not long before. What is being done by analytical psychology was done by the thinkers and brahmins of about five hundred years before Buddha. The names have been lost. We see only little 7 On Jung’s fears of “going black” during his visit to Africa, see MDR, 302. 8 In answer to Dr. Shaw’s question “Do you mean that no one has awakened Kundalini?” Hauer replied: “No one in the West, I think, but I do not know. . . . I do think that Suso, the German mystic of the Middle Ages, had the same kind of experience” (HS, 99). 95
APPENDIX 3 flashes of insight coming up, so to speak. One little thing after the other has been added to their understanding, perhaps, and then there appeared one great mind who created the system whose function it was to bring into order the minds or souls of that epoch. But only for a time— say, for a few hundred years. That is the process of psychic adaptation, which is going on through the whole history of mankind. Christianity, for example, is no longer valid for us all, so it does not work. In a few hundred years there will be another system. This will disappear just as tantric yoga has disappeared. All these systems are human attempts to grapple with the great problem of life by symbols and sentences which are not only for you and me but for the whole community. The leading character of symbols that are valid for a whole community can be brought about only through the work of centuries. Then each individual need not do all the original work; it has been done for him—and we get a common psychic and spiritual culture. But in a few hundred years that epoch is finished. The symbol changes, or their life changes, and the danger lies in carrying on with that symbol as valid in the new epoch. As I look at analytical psychology, it is working from the bottom toward a great building, certainly. Then it will become in a few centuries a most rigid dogma, and the destroyers will come and say it is all wrong. However, we may be sure that every system has gotten at some truths, which are lasting. We see that there is something true in the Christian; there are absolute realities which cannot be dispensed with. And yet we must find a new system of truths and symbols. It is the same in India. Historically tantric yoga is only an adaptation of the thousand-year-old yoga to a new psychic situation, and that situation has disappeared from India. If they try to work out life there according to tantric yoga they may go perhaps just as far wrong as we. Take Gandhi. New symbols must be for the whole community, and Gandhi is the man who, with a quite new method, has created those symbols out of the new psychic and spiritual state. As I told you, when he goes to the ocean and shows a lump of salt to his people, it is as good as a cakra. They need no cakra. Take the spinning wheel. Why should they concentrate on a cakra when they see Gandhi with a spinning wheel? They contemplate it and are carried to a higher plane of thought—the idea of sacrifice, and so on. That is a new “tantric yoga,” if you like. And yet, as in Christianity, there are also in tantric yoga elements which cannot be lost, symbolized truths that are eternal and universal. And those we study, those are valuable. That is the pedagogical value of the cakras. And then there are parallel experiences that are made everywhere and always. I have intentionally not talked of the psychological parallels of tantric yoga to analytical psychology, for I 96
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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
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LECTURE 2 always far down in mÖlvd
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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 and 146: APPENDIX 3 in Buddhism by Suzuki. I
Page 147 and 148: APPENDIX 3 tively. You must remove
Page 149: APPENDIX 3 at all. So real life is
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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