CG JUNG - Countryside Anarchist

APPENDIX 3
from a text in the Hathayogapradipika that the meaning of it is the versatile
and fugitive mind. There always is, in that creative region, a tendency
in the intellect to run away; you have to fetter the gazelle of the heart
lotus, and there is the danger of just making jumps in any direction.
These are suggestions toward a method of getting at the symbolism
both through intellectual processes and through feeling. But I think
Dr. Jung will have something to say about its meaning.
Dr. Jung: I can only express my extreme gratitude to you for giving us
the symbolism so beautifully and so clearly. If these things mean something
rather different to me, it is of course because my approach to the
question of the cakras was a different one. You know that my first experiences
in the field were made at a time when there was no chance of
getting at the teaching of the cakras. When I first touched on the subject,
it seemed to me utterly hopeless; I had the feeling that it was the specific
symbolism of an entirely exotic people, which conveyed nothing to us.
But then I had an extraordinarily difficult case which caused me great
trouble. 19 The patient was a girl born in India of European parents.
There was no mixture of blood, she was as European as you are. But the
first six years of her life had been spent in India, where she had had a
Malay nurse who was quite uneducated. There was no teaching of this
sort, these things were completely unknown to her, but somehow these
Eastern ideas got into her unconscious. She could not adapt to European
conditions because her instincts refused all along the line; she
would not marry, she would not be interested in ordinary things, she
would not adapt to our conventions. She was against everything, and so
naturally she became very neurotic. 20 First she exploded two analysts,
19 Jung provided an extended commentary on this case in his “The Realities of Modern
Psychotherapy” (1937), in CW, vol. 16 (this was added to the second edition of CW, vol. 16,
as an appendix), and reproduced and commented on several of her paintings in “Concerning
Mandala Symbolism” (1950), in CW, vol. 9, part 1, figures 7–9, §§656–59. Some significant
comments have been appended in the notes that follow.
20 In “The Realities of Modern Psychotherapy” Jung stated: “The patient had been born
in Java. . . . In her dreams there were frequent allusions to Indonesian motifs” (§557). In
“Concerning Mandala Symbolism” he stated: “The patient was born in Dutch India, where
she sucked up the peculiar local demonology with the mother’s milk of her native ayah. ...
Brought up in India until her sixth year, she came later into a conventional European
milieu, and this had a devastating effect on the flowerlike quality of her Eastern spirit, and
a prolonged subsequent psychic trauma was set up” (§657; translation modified—Hull substituted
“Dutch East Indies” for “India”). In “The Realities of Modern Psychotherapy” Jung
noted that she was twenty-five when she came to see him, and listed the following additional
symptoms: “[She] suffered from a high degree of emotivity, exaggerated sensitivity,
and hysterical fever. She was very musical; whenever she played the piano she got so emotional
that her temperature rose and after ten minutes registered one hundred degrees
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