CG JUNG - Countryside Anarchist

Recommendations

Info

HAUER'S ENGLISH LECTURE would mix things up, I suppose. I just put this yoga before you, and you yourselves can make the comparisons. Mrs. Crowley: The comparison was illustrated last night in the mandalas done in the Western way that Dr. Jung showed. 9 To me it was like seeing cakras in the making, the beginning of things in comparison with the Hindu ones which were already developed. Professor Hauer: The Indian ones are perfect. Those shown yesterday are just rough material, out of which perhaps a cakra will grow. And these illustrations show how in spite of all the differences, the human soul has a good deal of uniformity always and everywhere. Dr. Jung: Well, those are cakras. Professor Hauer: I mean a cakra that is valid for a whole community. Dr. Jung: Yes, that all needs cooperation, the elaboration of thousands of people and untold centuries. Mrs. Crowley: But what was so startling was that the analogy was so complete in the cakras as Dr. Jung developed them one after the other. Dr. Jung: Just there, tantric yoga is a really invaluable instrument to help us in classification and terminology, and to create concepts of those things. That is why the study of tantric yoga is so fascinating. Mr. Baumann: Professor Hauer said that the yogin had to reach the vjñv cakra for the Kundalini to be awakened. Professor Hauer: In that subtle sense, that spiritual sense, let us say. Mr. Baumann: In analysis there is a preparatory stage—one must get rid of personal inhibitions and so on—and then you reach the impersonal. I think it is possible—it really happens, that patients make impersonal drawings when they are still in the first stage. Dr. Jung: Oh yes, you can make the most marvelous drawings and you are nowhere at all. Particularly artists. Anybody can make drawings, even little children, and it means precious little. You see, the drawing must be an expression of a fact, of a psychological experience, and you must know that it is such an expression, you must be conscious of it. Otherwise you might just as well be a fish in the water or a tree in the woods. For every plant makes marvelous mandalas. A composite flower is a mandala, it is an image of the sun, but the flower does not know it. The human eye is a mandala, but we are not conscious of it. So it requires long and painstaking work in analysis to get people to the point where they become conscious of the impersonal character of the problem. And that impersonal thing is really the Western analogy to the Eastern mind. Kundalini 9 “Westliche Parallelen zu den Tantrischen Symbolen” (Western parallels to tantric symbols), in Tantra Yoga. Jung had used many of these mandalas in his “Commentary on ‘The Secret of the Golden Flower,’” in CW, vol. 13. 97
APPENDIX 3 is an impersonal thing, and it is extremely difficult for our Western mind to grasp the impersonal in our mind as an objective happening. I will give you an example. I was once treating a writer, a very clever fellow. He was intelligent and very rational and explained everything to the rule: everything had its natural cause, and everything was reasonable. He had had a great deal of analysis with people of all the different schools, and he used to explain his dreams according to the principles of causal reduction. Of course, you can say of practically every figure or fact or emotion that it comes from some definite experience, and hardly ever do you come across something which has not been in your experience before. Naturally one goes on as long as one can with this kind of thinking. I thought that finally the dreams would bring up something that could not be reduced, and after a long time of working together, he did have dreams in which figures appeared that he could not trace. For instance, he dreamed a great deal of women, as they played an important role in his life. Formerly he was able to trace them in reminiscences, to say, “She looks something like Mrs. So-and-So,” so we were able to stitch the whole thing together. But then a woman appeared whom we could not stitch together. He took the utmost pains to find the memory images, and finally he had to give up; he found absolutely no association, and he had to admit that he was unable to show a reasonable origin for that figure. So I said, “Here we are at the end of your principle of causal reduction. Now I propose something entirely different—that this thing has not had its origin in your personal experience but is coming in all by itself, just as if somebody were walking into this room whom we had not invited, or as if she were stepping out of the wall—she walks, she talks— she must be a ghost.” Naturally he had resistance against that proposition. He said things could not come into his mind which had not been there. He had that depreciation of the psychic world which is part of our Western attitude. But he had to admit that something very definite had come up in his mind which he had not invented and which caused him great emotion in his dreams. That was the beginning of the recognition of the objective autonomous factor and the beginning of the psychological process. It was as if a real woman had come into his life—he did not know why she existed, but he had to deal with her existence. I invented the term anima in order to designate such figures, which, according to our Western prejudice, should not be. Now, this is the moment where the analogy with the Kundalini process begins, when something stirs up and develops all by itself. If that process is followed up on, one arrives at results which can be expressed in terms 98
Page 2 and 3:
BOLLINGEN SERIES XCIX
Page 4 and 5:
THE PSYCHOLOGY OF KUNDALINI YOGA NO
Page 6:
IN MEMORIAM Michael Scott Montague
Page 10:
LIST OF ILLUSTRATIONS Figure 1. The
Page 13 and 14:
PREFACE In addition, Jung’s comme
Page 15 and 16:
MEMBERS OF THE SEMINAR The followin
Page 18 and 19:
INTRODUCTION JUNG’S JOURNEY TO TH
Page 20 and 21:
INTRODUCTION chologies heralded a n
Page 22 and 23:
INTRODUCTION velopment....Itisnotam
Page 24 and 25:
INTRODUCTION gious rediscovery of t
Page 26 and 27:
INTRODUCTION come across the functi
Page 28 and 29:
INTRODUCTION proach to so-called me
Page 30 and 31:
INTRODUCTION Thus Jung’s interest
Page 32 and 33:
INTRODUCTION Keyserling was also cr
Page 34 and 35:
INTRODUCTION take over similar stuf
Page 36 and 37:
INTRODUCTION ration with Hauer, whi
Page 38 and 39:
INTRODUCTION ation of Fr 12000. 76
Page 40 and 41:
INTRODUCTION dynamic substance, and
Page 42 and 43:
INTRODUCTION well.” 96 The feelin
Page 44 and 45:
INTRODUCTION interpretation of Kund
Page 46 and 47:
INTRODUCTION It would also be a mis
Page 56:
BOLLINGEN SERIES XCIX
Page 59 and 60:
LECTURE 1 ‘the wish to be two,’
Page 61 and 62:
LECTURE 1 than the man who loves Go
Page 63 and 64:
LECTURE 1 cannot be perfect, and he
Page 65 and 66:
LECTURE 1 like that does not produc
Page 67 and 68:
LECTURE 1 Professor Hauer does not
Page 69 and 70:
LECTURE 1 she was stretching up tow
Page 71 and 72:
LECTURE 1 about the sun analogy the
Page 73 and 74:
LECTURE 1 the analogy between vjñv
Page 75 and 76:
LECTURE 1 our own terms. Therefore,
Page 77 and 78:
LECTURE 1 Mrs. Crowley: The anima?
Page 79 and 80:
LECTURE 2 thing to do with the symb
Page 81 and 82:
LECTURE 2 that one starts the other
Page 83 and 84:
LECTURE 2 cause we are so imbued wi
Page 85 and 86:
LECTURE 2 dalini.” Quite the cont
Page 87 and 88:
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 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 and 150: APPENDIX 3 at all. So real life is
Page 151: APPENDIX 3 flashes of insight comin
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
show all

CG JUNG - Countryside Anarchist

Create successful ePaper yourself

Delete template?

Save as template?