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INTRODUCTION chologies heralded a new and more promising yardstick for comparison. For the depth psychologies sought to liberate themselves from the stultifying limitations of Western thought to develop maps of inner experience grounded in the transformative potential of therapeutic practices. A similar alignment of “theory” and “practice” seemed to be embodied in the yogic texts that moreover had developed independently of the bindings of Western thought. Further, the initiatory structure adopted by institutions of psychotherapy brought its social organization into proximity with that of yoga. Hence an opportunity for a new form of comparative psychology opened up. As early as 1912, inTransformation and Symbols of the Libido, Jung provided psychological interpretations of passages in the Upanishads and the Rig Veda. 6 While this opened the possibility of a comparison between the practice of analysis and that of yoga, possibly the first explicit comparison was made by F. I. Winter in “The Yoga System and Psychoanalysis.” 7 He contrasted psychoanalysis, as depicted in the work of Freud and Jung, with Patanjali’s Yoga Sutras. Before Jung himself took up the subject, his work was already being compared to yoga—and the “new paths in psychology” that he sought to open up since leaving the auspices of the International Psychoanalytical Association promised to be the most fertile crossroads between Eastern and Western approaches. An account of Jung’s encounter with Eastern thought would be incomplete without mention of Count Hermann Keyserling and his School of Wisdom at Darmstadt, which provided a collegiate environment for Jung’s explorations. Keyserling dealt with yoga in his The Travel Diary of a Philosopher, which was a much-acclaimed work. He contended that the new psychology actually represented a rediscovery of what was already known by the ancient Indians: “Indian wisdom is the profoundest which exists. ...Thefurtherweget,themoreclosely do we approach the views of the Indians. Psychological research confirms, step by step, the assertions contained . . . within the old Indian science of the soul.” 8 6 Gopi Krishna later criticized Jung’s interpretation of a Vedic hymn concerning the producion of fire through the rubbing of sticks in which Jung saw ‘unequivocal coitus symbolism’ (See Psychology of the Unconscious, translated by Beatrice Hinkle, CW, supplement B, §§243–45), stating that “the terms used clearly point to the fire produced by Kundalini.” Kundalini for the New Age: Selected Writings of Gopi Krishna, edited by Gene Kieffer (New York, 1988), 67. 7 F. I. Winter, “The Yoga System and Psychoanalysis,” Quest 10 (1918–19): 182–96, 315–35. Jung had a set of this journal from 1910 to 1924 and from 1929 to 1930 in his library. 8 Count Hermann Keyserling, The Travel Diary of a Philosopher, translated by J. H. Reece (New York, 1925), 255–56. On Keyserling’s encounter with India, see Anne Marie Bouisson-Maas, Hermann Keyserling et L’Inde (Paris, 1978). xix
INTRODUCTION What was distinctive about Keyserling’s approach was that he viewed yoga as a psychological system superior to any in the West: “The Indians have done more than anyone else to perfect the method of training which leads to an enlargement and deepening of consciousness. ... Yoga . . . appears entitled to one of the most highest places among the paths to self-perfection.” 9 Several of his characterizations of the difference between the East and the West paralleled those of Jung, such as the following: “The Indian regards psychic phenomena as fundamental; these phenomena are more real to him than physical ones.” 10 It was at Darmstadt in the early 1920s that Jung met the sinologist Richard Wilhelm, and their 1928 collaboration over the Chinese alchemical text The Secret of the Golden Flower, which Wilhelm translated into German and for which Jung wrote a psychological commentary, 11 provided Jung with a means to assay the comparative psychology of East and West. Jung (who did not know Sanskrit) subsequently had similar collaborations with figures such as Heinrich Zimmer, Walter Evans-Wentz, Daisetz Suzuki, and in this instance Wilhelm Hauer, who represented the leading commentators on Eastern thought in Jung’s day. 12 The comparison between yoga and psychoanalysis was further explored by Keyserling’s associate Oskar Schmitz in Psychoanalyse und Yoga, 13 which Schmitz dedicated to Keyserling. Schmitz claimed that of the schools of psychoanalysis it was Jung’s rather than Freud’s or Adler’s that lay closest to yoga: “With the Jungian system for the first time the possibility enters that psychoanalysis can contribute to human higher de- 9 Keyserling, The Travel Diary of a Philosopher, 124–25. 10 Ibid., 95. Cf. Jung: “The East bases itself upon psychic reality, that is, upon the psyche as the main and unique condition of existence.” “Psychological Commentary on ‘The Tibetan Book of the Great Liberation,’” in CW, vol. 11, §770. ( Jung’s commentary was written in 1939 and first published in 1954). Such characterizations follow a long line of orientalist speculations in which Indian thought was characterized as dreamlike (Hegel) or as being dominated by imagination (Schlegel). See Ronald Inden, Imagining India (London, 1990), 93–97. 11 Jung, CW, vol. 13. 12 This period of scholarship is increasingly coming in for reappraisal. See Heinrich Zimmer: Coming into His Own, edited by Margaret Case (Princeton, 1994), and A Zen Life: D. T. Suzuki Remembered, edited by Masao Abe (New York, 1986). Expressions of reciprocal admiration between Jung and his colleagues were frequent. For example, on receiving his commentary to the The Tibetan Book of the Great Liberation, Evans-Wentz wrote to Jung that it was an honor to be able to include a contribution from “the foremost authority in the West on the Science of the Mind” (Evans-Wentz to Jung, 13 July 1939, ETH). 13 Oskar Schmitz, Psychoanalyse und Yoga (Darmstadt, 1923). xx
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 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
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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
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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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