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HAUER'S ENGLISH LECTURE Professor Hauer: I will say just a few words more about the form and symbolism of the cakras, repeating certain points we have already discussed. All those mathematical figures in the cakras, in my opinion, indicate the life of the cosmos and the psychic life as ordered by laws. Then the idea of the lotus is that the whole psychic life is embodied in an organic center. You remember that on each petal is a letter. The letters are hummed in meditation, and while humming one should realize the meaning of each, which is told to you only by a guru. The letters symbolize the growing organic aspect hidden in that particular region. This is not conscious. Hidden away in each petal is a force which must be realized and brought into connection with the center. The metaphysical and the metapsychical 15 idea is that in the very center of the psychic organism, which is in the very center of the cosmic organism, there is a subconscious sound force that regulates life unconsciously, and one should realize the meaning of that sound power by meditation. It must come up into the conscious, and if one can let it work in consciousness it becomes stronger. The bzja 16 also should be realized in meditation. The inner working force in this bzja is not a clearly developed personality; it is never named. The bzja simply symbolizes a subconscious power in that element of which it is the symbol—this is working in one’s psychic foundation—but it can work with real force only when it is realized by meditation. As you know, I call that power the bzja-deva. 17 Out of this is projected or grows the bindu-deva, which is the same force but projected out of the unconscious into clear consciousness. But it does not come as clearly into consciousness as the åakti, the woman power. I think there is no question about it—it has become evident to me—that this is the anima. That hidden man force is combined with the woman force and should work within us, according to the tantric yoga, and that is realized consciously in different periods of our lives. This symbolism figuring a great truth I call a leading symbol, a symbol that has a leading character, such as can only be found in the course of many centuries. There is also a color symbolism, of course. You know that red means 15 “Metapsychique” was the term proposed by Charles Richet for the branch of studies now known in the English-speaking world as parapsychology. See his Traité de Metapsychique (Paris, 1922). 16 Hauer defined the bzja as follows: “The bzja is the germ of a cakra; the word bzja means germ” (HS, 80). 17 Hauer had stated: “I distinguish the bzja-deva from the bindu-deva. (These expressions I have coined myself on the basis of the cakras as I understand them.) The bindu-deva is always a psychic and spiritual working force . . . ; the bindu-deva is the ruling divinity of that force” (HS, 81). 101
APPENDIX 3 blood, the powers deep down in the earth. And white means the higher intuition. Then wherever you find the golden color, you get the idea of clear insight, though it is not the highest insight. Thus the golden color in mÖlvdhvra, which is also in the letters on the petals; there is somehow a subconscious working force of insight in this region. Within the erotic life a power of insight is working. The erotic seems a way to insight into the nature of things, and that grows into the spiritual aspect above. Then thestrangethingisthatinmaõipÖra you have blue letters on blue-gray petals, and in anvhata the red color of the pericarp is repeated in the letters on the leaves. Red represents the musical tone there. Anvhata, in my opinion, symbolizes the creative life—the petals of the lotus are red, and the power of insight is in the center in that golden triangle. The musical undertone of that region is alive somehow—life has a different reality; a blood reality comes from the outside and tries to work its way in and harmonize the two. I give you this explanation as a suggestion of how to work on these things. I may cite here a word of Lao-tzu: “The meaning that you can think out is not the meaning.” 18 Take all I say in this light. Forget everything I tell you, and begin as you must begin. There are different approaches to these things. Of course, I have certain grounds for my explanation, but you must work it out as a riddle that you try and solve. There may be more than one meaning, just as there might be two correct meanings of a dream, through what we may call the coincidence of things in our psychic and our outer life. The outer event and the psychic event may be quite different, yet they have a similar character and may be symbolized by the same dream. Perhaps one finds the outer and has not yet found the inner. It may be the same with cakras: the meaning of one symbolism runs into another and is discovered only by deep insight. As I told you, that energetic life is all moving, and only by dipping into that movement can you get at it. Here we reach things which are rather difficult to talk about, and the color symbolism is a great help. You sink into the color, so to speak, and then you find its meaning. Take the anvhata cakra again. In the center is the triangle, and around that is the bzja of yam. Then there is the hexagram, consisting of two interlocked triangles, in dark smoke color, and that is surrounded by the coloring of the rising sun, and outside that are the twelve red petals of a 18 A rendition of the commencement of the Tao Tê Ching. Arthur Waley translates the opening lines as: “The way that can be told is not an unvarying way; the names that can be named are not unvarying names.” The Way and Its Power: A Study of the Tao Tê Ching and Its Place in Chinese Thought (London, 1934), 141. (Tao has sometimes been rendered as “meaning.”) Jung had a copy of this translation. 102
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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
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LECTURE 3 their meat for two or thr
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LECTURE 3 not yourself—a being in
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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 and 152: APPENDIX 3 flashes of insight comin
Page 153 and 154: APPENDIX 3 is an impersonal thing,
Page 155: APPENDIX 3 admitted as much as that
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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