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INTRODUCTION <strong>JUNG</strong>’S JOURNEY TO THE EAST 26 January 1930. Throughout India gatherings took a pledge that began: We believe that it is the inalienable right of the Indian people, as of any other people, to have freedom and to enjoy the fruits of their toil and have the necessities of life, so that they may have full opportunities of growth. We believe also that if any government deprives a people of these rights and oppresses them, the people have the further right to alter it or to abolish it. The British Government in India has not only deprived the Indian people of their freedom but has based itself on the exploitation of the masses, and has ruined India economically, politically, culturally, and spiritually. We believe that India must sever the British connection and attain Purna Swaraj or complete independence. 1 Civil disobedience was proclaimed, Gandhi commenced his salt march, and Nehru was imprisoned. * Munich, 30 May. At a memorial for his deceased colleague, the sinologist Richard Wilhelm, Jung echoed these dramatic events: If we look to the East: an overwhelming destiny is fulfilling itself. . . . We have conquered the East politically. Do you know what happened, when Rome subjugated the near East politically? The spirit of the East entered Rome. Mithras became the Roman military god. . . . Would it be unthinkable that the same thing happened today and we would be just as blind as the cultured Romans, who marvelled at the superstitions of the Christians? . . . I know that our unconscious is crammed with Eastern symbolism. The spirit of the East is really ante portas. . . . I consider the fact that Wilhelm and the Indologist Hauer were invited to lecture on yoga at this year’s congress of German psychotherapists, as an extremely significant sign of the times. 2 Consider what it means, when the 1 In Jawaharlal Nehru, An Autobiography (London, 1989), 612. 2 Hauer spoke on “Der Yoga im Lichte der Psychotherapie” (Yoga in the light of psychotherapy), in Bericht über den V. Allgemeinen Ärztlichen Kongress für Psychotherapie in Baden- Baden, 26–29th April, 1930, edited by E. Kretschmer and W. Cimbal (Leipzig, 1930). xvii
INTRODUCTION practising doctor, having to deal directly with suffering and therefore susceptible people, establishes contact with an Eastern system of healing! 3 This grand analogy encompassed what Jung saw as the epochal political and cultural significance of the impact of Eastern thought upon Western psychology, and set the stage for his encounter with Kundalini yoga. In the sixties, Jung was adopted as a guru by the new age movement. Not least among the reasons for this was his role in promoting the study, aiding the dissemination, and providing modern psychological elucidations of Eastern thought. For journeyers to the East, he was adopted as a forefather. At the same time, these interests of Jung together with their appropriation by the counterculture were seen by many as confirmation of the mystical obscurantism of his psychology. YOGA AND THE NEW PSYCHOLOGY The emergence of depth psychology was historically paralleled by the translation and widespread dissemination of the texts of yoga. 4 Both were topical, exotic novelties. Newly arrived gurus and yogins vied with psychotherapists over a similar clientele who sought other counsel than was provided by Western philosophy, religion, and medicine. Hence the comparison between the two was not to be unexpected (not least by the potential customers). While a great deal had already been written comparing Eastern and Western thought, 5 the advent of the new depth psy- 3 “Richard Wilhelm: In Memoriam,” in CW, vol. 15, §90; translation modified. Elsewhere Jung contended that the violence of colonial imperialism presented the West with an imperative to understand Eastern thought: “The European invasion of the East was an act of violence on a grand scale. It has left us with the duty—noblesse oblige—of understanding the spirit of the East.” “Commentary on ‘The Secret of the Golden Flower,’” in CW, vol. 13, §84; translation modified. Where indicated, for the sake of literalness and accuracy, I have modified the translations from the CW. For a prolegomena to the consideration of Hull’s translations, see my “Reading Jung Backwards? The Correspondence between Michael Fordham and Richard Hull Concerning ‘The Type Problem in Poetry’ in Jung’s Psychological Types,” Spring: A Journal of Archetype and Culture 55 (1994): 110–27. 4 For an overview of the introduction of yoga in the West, see Georg Feuerstein, “East Comes West: An Historical Perspective,” in Feuerstein, Sacred Paths (Burdett, N.Y., 1991). On the introduction of Eastern thought in general, see Eastern Spirituality in America: Selected Writings, edited by Robert Elwood (New York, 1987). For a model case study, see Peter Bishop, Dreams of Power: Tibetan Buddhism, the Western Imagination and Depth Psychology (London, 1992). 5 See especially Raymond Schwab’s monumental study The Oriental Renaissance: Europe’s Rediscovery of India and the East, 1680–1880, translated by G. Patterson-Black and V. Renning (New York, 1984). xviii
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 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
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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
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LECTURE 4 1 2November 1932 Dr. Jung
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LECTURE 4 conscious. But now, among
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LECTURE 4 living in svvdhiü°hvna
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LECTURE 4 at least it would be thou
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LECTURE 4 ascension of Christ is th
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LECTURE 4 cries. It becomes conscio
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APPENDIX 1 arose spontaneously in t
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APPENDIX 1 dren’s drawings. 6 Sma
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APPENDIX 1 THE INDIVIDUAL CAKRAS (f
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APPENDIX 1 Flower)—that being whi
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APPENDIX 2 “yoga path.” She was
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APPENDIX 2 was not there any more;
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APPENDIX 2 image of the uprightly g
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APPENDIX 2 thoughts have us. By thi
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APPENDIX 3 HAUER’S ENGLISH LECTUR
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APPENDIX 3 in Buddhism by Suzuki. I
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APPENDIX 3 tively. You must remove
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APPENDIX 3 at all. So real life is
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APPENDIX 3 flashes of insight comin
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APPENDIX 3 is an impersonal thing,
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APPENDIX 3 admitted as much as that
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APPENDIX 3 blood, the powers deep d
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APPENDIX 3 from a text in the Hatha
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APPENDIX 3 symptomatology of the ca
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APPENDIX 3 ing and feeling life at
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APPENDIX 3 small god of the world.
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APPENDIX 4 Suüum˙ nv, and is plac
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APPENDIX 4 Verse 18 He who meditate
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APPENDIX 4 Verse 30 Purer than the
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APPENDIX 4 Verse 40 Above all these
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APPENDIX 4 like, learns from the mo
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INDEX abdomen, as psychical localiz
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INDEX iìv nvìzs: description of,
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INDEX Schmitz, Oskar, xx 15; Hauer
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The Collected Works of C. G. Jung E
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5. SYMBOLS OF TRANSFORMATION ([1911
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Concerning Mandala Symbolism (1950)
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Paracelsus as a Spiritual Phenomeno
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C. G. JUNG: LETTERS Selected and ed
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CG JUNG - Countryside Anarchist

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