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APPENDIX 4 ûA†-CAKRA-NIRÑPAöA Preliminary verse Now I speak of the first sprouting shoot (of the Yoga plant) of complete realization of the Brahman, which is to be achieved, according to the Tantras, by means of the six Cakras and so forth in their proper order. Verse 1 In the space outside the Meru, placed on the left and the right, are the two Sirvs, åaçi and Mihira. The Nvìz Suüum˙ nv, whose substance is the threefold Gunas, is in the middle. She is the form of Moon, Sun, and Fire; Her body, a string of blooming DhvtÖra flowers, extends to the middle of the Kanda to the Head, and the Vajrv inside Her extends, shining, from the Meìhra to the Head. Verse 2 Inside her is Citriõz, who is lustrous with the lustre of the Praõava and attainable in Yoga by Yogzs. She (Citriõz) is subtle as a spider’s thread, and pierces all the Lotuses which are placed within the backbone, and is pure intelligence. She (Citriõz) is beautiful by reason of these (Lotuses) which are strung on her. Inside her (Citriõz) is the Brahmanvìz, which extends from the orifice of the mouth of Hara to the place beyond, where udi-deva is. Verse 3 She is beautiful like a chain of lightening and fine like a (lotus) fibre, and shines in the minds of sages. She is extremely subtle; the awakener of pure knowledge; the embodiment of all Bliss, whose true nature is pure Consciousness. The Brahma-dvvra shines in her mouth. This place in the entrance to the region sprinkled by ambrosia, and is called the Knot, as also the mouth of Suüum˙ nv. Verse 4 Next we come to the udhvra Lotus. It is attached to the mouth of the 111
APPENDIX 4 Suüum˙ nv, and is placed below the genitals and above the anus. It has four petals of crimson hue. Its head (mouth) hangs downwards. On its petals are the four letters from Va to Sa, of the shining colour of gold. Verse 5 In this (Lotus) is the square region (Cakra) of Pùthivz, surrounded by eight shining spears. It is of a shining yellow colour and beautiful like lightening, as is also the Bzja of Dharv which is within. Verse 6 Ornamented with four arms and mounted on the King of Elephants, He carries on his lap the child Creator, resplendent like the young Sun, who has four lustrous arms, and the wealth of whose lotus-face is fourfold. Verse 7 Here dwells the Devz Dakinz by name; her four arms shine with beauty, and her eyes are brilliant red. She is resplendent like the lustre of many Suns rising at one and the same time. She is the carrier of the revelation of the ever-pure Intelligence. Verse 8 Near the mouth of the Nvìz called Vajrv, and in the pericap (of the udhvra Lotus), there constantly shines the beautifully luminous and soft, lightening-like triangle which is KvmarÖpa, and known as Traipura. There is always and everywhere the Vvyu called Kandarpa, who is of a deeper red than the Bandhujzva flower, and is the Lord of Beings and resplendent like ten million suns. Verse 9 Inside it (the triangle) is Svayam˙ bhu in His Li´ga-form, beautiful like molten gold, with His head downwards. He is revealed by Knowledge and Meditation, and is of the shape and colour of a new leaf. As the cool rays of lightening and of the full moon charm, so does His beauty. The Deva who resides happily here as in Kvçz is in forms like a whirlpool. Verses 10 and 11 Over it shines the sleeping Kuõìalinz, fine as the fibre of the lotusstalk. She is the world-bewilderer, gently covering the mouth of Brahmadvvra by Her own. Like the spiral of the conch-shell, Her shining snakelike form goes three and a half times round åiva, and Her lustre is as that of a strong flash of young strong lightening. Her sweet murmur is like the indistinct hum of swarms of love-mad bees. She produces melodious 112
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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
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LECTURE 3 the world as your game, t
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LECTURE 3 in unconsciousness; to be
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LECTURE 3 one cannot help recognizi
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LECTURE 3 Now, according to the sym
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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 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: APPENDIX 3 small god of the world.
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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