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INTRODUCTION velopment....Itisnotamethodofyoga, and does not even want to be one, but possibly Jung’s system is such.” 14 Jung’s response to Schmitz’s work was equivocal: Inasmuch as I regard the psychoanalytical and psychosynthetic methods likewise as means of self-improvement, your comparison with the yoga method seems thoroughly plausible to me. It appears to me, however, as one must emphasize, that it is merely an analogy which is involved, since nowadays far too many Europeans are inclined to carry Eastern ideas and methods over unexamined into our occidental mentality. This happens, in my opinion, neither to our advantage nor to the advantage of those ideas. For what has emerged from the Eastern spirit is based upon the peculiar history of that mentality, which is most fundamentally different from ours. 15 TANTRISM AND KUNDALINI YOGA The omnipresence of yoga classes alongside aerobics, weight training, massage, and other sects of the contemporary body cults at sports and fitness centers makes it easy to forget that yoga is an ancient spiritual discipline. Yoga partakes of two notions generally held in common in Indian philosophy and religion—reincarnation, and the quest for emancipation from the cycle of birth, death, and rebirth. Mircea Eliade stated that for yoga and Svôkhya philosophy to which it is related, in contrast to other Indian schools of thought, “the world is real (not illusory—as it is, for example, for Vedvnta). Nevertheless, if the world exists and endures, itis because of the ‘ignorance’ of spirit.” 16 What distinguishes yoga is its essentially practical cast. Surendranath Dasgupta noted: “The yoga philosophy has essentially a practical tone and its object consists mainly in demonstrating the means of attaining salvation, oneness, the liberation of purusha.” 17 Many different definitions and accounts of yoga have 14 Ibid., 65, translated by Eric Donner. 15 Jung to Schmitz, 26 May 1923, “C. G. Jung: Letters to Oskar Schmitz, 1921–31,” Psychological Perspectives 6 (1975): 81; translation modified. 16 Mircea Eliade, Yoga: Immortality and Freedom, translated by Willard R. Trask (Bollingen Series LVI; reprint, London, 1989), 9. 17 Surendranath Dasgupta, Yoga as Philosophy and Religion (London, 1924), 124. On the translation of puruüa, which is often rendered as “self,” see lecture 2, nn. 11 and 12. Jung met Dasgupta when he was in Calcutta in 1938 ( Jung to Dasgupta, 2 February 1939, xxi
INTRODUCTION been given. Eliade stated: “Etymologically, yoga derives from the root yuj, ‘to bind together,’ ‘hold fast,’ ‘yoke.’ ...Thewordyoga serves, in general, to designate any ascetic technique and any method of meditation.” 18 For Feuerstein, “Yoga is a specifically Indian tradition consisting of sets of varyingly codified and/or systematized ideas, attitudes, methods and techniques primarily intended to induce a transformation in the practitioner (yogin) and transmitted from one teacher to one or more disciples in a more or less formal setting.” 19 The earliest traces of yoga have been traced to the third millennium B.C. 20 There are several main schools of yoga: Raja yoga, Hatha yoga, Jnana yoga, Bhakti yoga, Karma yoga, Mantra yoga, Laya yoga, and Kundalini yoga. To characterize the latter, it is useful to consider several general features of the tantric movement. Tantrism was a religious and philosophical movement that became popular from the fourth century onward and influenced Indian philosophy, mysticism, ethics, art, and literature. Agehananda Bharati stated, “What distinguishes tantric from other Hindu and Buddhist teaching is its systematic emphasis on the identity of the absolute [paramvrtha] and the phenomenal [vyavahvra] world when filtered through the experience of worship [svdhanv].” 21 Tantrism was anti-ascetic and anti-speculative, and represented a transgressive countercurrent to mainstream Hinduism. It rejected the prevalent caste system and represented a transvaluation of values. In tantrism there was a celebration of the body, which was seen as the microcosm of the universe. In contrast to the masculinist cast of traditional Hinduism, Eliade noted that in tantrism, “for the first time in the spiritual history of Aryan India, the Great Goddess acquires a predominant position. ... We also recognize a sort of reli- ETH). The following year Jung invited Dasgupta to lecture in Zurich: “We should be much obliged if you would give us a talk about the relation of mind and body according to yoga in your Saturday lecture at the Psychol. Club. As a theme for the lecture at the Polytechnicum I would propose Psychology or Philosophy of Yoga (specially Patanjali Yoga Sutra).” ( Jung to Dasgupta, 17 April 1939, ETH). Dasgupta lectured to the Psychological Club in May. 18 Eliade, Yoga: Immortality and Freedom, 4. 19 Feuerstein, The Yoga-Sutra of Patanjali: An Exercise in the Methodology of Textual Analysis (London, 1979), 1. 20 Vivian Worthington, A History of Yoga (London, 1989), 11. 21 Agehananda Bharati, The Tantric Tradition (London, 1992), 18. Narendra Nath Bhattacharyya noted that “although Tantra in its earlier stage opposed the Vedantic philosophy of illusion and admitted the reality of the world . . . [later] superimposed elements brought it into line with Vedanta.” History of the Tantric Religion: A Historical, Ritualistic and Philosophical Study (New Delhi, 1982), 14. xxii
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 20 and 21: INTRODUCTION chologies heralded a n
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
Page 67 and 68: LECTURE 1 Professor Hauer does not
Page 69 and 70: LECTURE 1 she was stretching up tow
Page 71 and 72: LECTURE 1 about the sun analogy the
Page 73 and 74:
LECTURE 1 the analogy between vjñv
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LECTURE 1 our own terms. Therefore,
Page 77 and 78:
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
Page 180 and 181:
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
Page 192:
C. G. JUNG: LETTERS Selected and ed
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