CG JUNG - Countryside Anarchist

Recommendations

Info

INTRODUCTION Thus Jung’s interest, in contrast with Dasgupta’s, were with yoga not as “philosophy and religion” but as psychology. Hence his definition of yoga was a psychological one: “Yoga was originally a natural process of introversion. ... Such introversions lead to characteristic inner processes of personality changes. In the course of several thousand years these introversions became gradually organized as methods, and along widely differing ways.” 44 Jung’s concern was not primarily with the canonical and organized methods and teachings of yoga but with the putative natural processes of introversion that originally underlay them. This perspective legitimized the liberties that he took with the former in the seminar that follows. Jung saw the inner processes to which yoga gave rise as universal, and the particular methods employed to achieve them as culturally specific. 45 For Jung, yoga represented a rich storehouse of symbolic depictions of inner experience and of the individuation process in particular. He claimed that “important parallels with yoga [and analytical psychology] have come to light, especially with Kundalini yoga and the symbolism of tantric yoga, Lamaism, and Taoistic yoga in China. These forms of yoga with their rich symbolism afford me invaluable comparative material for the interpretation of the collective unconscious.” 46 Jung’s aim was to develop a cross-cultural comparative psychology of inner experience. Hence he was concerned to differentiate his approach from indigenous Eastern understandings, as represented in the missionary efforts of the Ramakrishna movement and such advocates as Romain Rolland, 47 the Western appropriation of Eastern teachings, such as by the theosophists, Hauer’s historico-existential approach, and the spiritual valorization of Eastern thought by Keyserling’s School of Wisdom, and contrastingly to demonstrate the specificity of a psychological viewpoint. Throughout his writings on Eastern thought, while Jung promoted 44 Jung, “Yoga and the West,” §873; translation modified. 45 On reading Gopi Krishna’s account of his experiences, the Jungian analyst John Layard noted that his descriptions of the awakening of the Kundalini “correspond so closely to what I have referred to as my ‘feinting experiences,’ with similar noises & sensations, which were truly terrifying, & mixed up also with highly mystical ones, also of course Psychosexual, that I’m wondering whether something of the same kind may have been happening to me—The devilish outcome of an almost divine experience. We in the West are so lacking in the true religiosity that we have lost the threads, & get good things so muddled up with bad, that we have lost the purity of divine dirt!” ( John Layard to Anthony Stadlen, 17 October 1968; personal possession of Anthony Stadlen.) 46 Jung, “Yoga and the West,” §875; translation modified. 47 Romain Rolland, Prophets of the New India, translated by Malcolm Smith (London, 1930). xxix
INTRODUCTION and endorsed their study he cautioned against their practice by Westerners: “There are many different kinds of yoga and Europeans often become hypnotized by it, but it is essentially Eastern, no European has the necessary patience and it is not right for him. ... The more we study yoga, the more we realize how far it is from us; a European can only imitate it and what he acquires by this is of no real interest.” 48 For Jung the danger was one of mimetic madness: “The European who practices yoga does not know what he is doing. It has a bad effect upon him, sooner or later he gets afraid and sometimes it even leads him over the edge of madness.” 49 This led him to conclude that “in the course of the centuries the West will produce its own yoga, and it will be on the basis laid down by Christianity.” 50 With the mushrooming of yoga and meditational practices in the West, such statements have come in for a great deal of criticism. However, such cautions are frequently found in the works of writers on yoga contemporary to Jung both in the East and in the West. Thus Dasgupta wrote: If anyone wishes methodically to pursue a course which may lead him ultimately to the goal aimed at by yoga, he must devote his entire life to it under the strict practical guidance of an advanced teacher. The present work can in no sense be considered as a practical guide for such purposes. ...Thephilosophical, psychological, cosmological, ethical, and religious doctrines . . . are extremely interesting in themselves, and have a definitely assured place in the history of the progress of human thought. 51 Likewise, Eliade wrote: We have no intention of inviting Western scholars to practice yoga (which, by the way, is not so easy as some amateurs are wont to suggest) or of proposing that the various Western disciplines practice yogic methods or adopt the yogic ideology. Another point of view seems to us far more fertile—to study, as attentively as possible, the results obtained by such means of exploring the psyche. 52 48 Jung, Modern Psychology 3, 17. 49 Ibid., 71. 50 Jung, “Yoga and the West,” in CW, vol. 11, §876. 51 Dasgupta, Yoga as Philosophy and Religion, vii. 52 Eliade, Yoga: Immortality and Freedom, xvii. xxx
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 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 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
Page 75 and 76: LECTURE 1 our own terms. Therefore,
Page 77 and 78: LECTURE 1 Mrs. Crowley: The anima?
Page 79 and 80: LECTURE 2 thing to do with the symb
Page 81 and 82:
LECTURE 2 that one starts the other
Page 83 and 84:
LECTURE 2 cause we are so imbued wi
Page 85 and 86:
LECTURE 2 dalini.” Quite the cont
Page 87 and 88:
LECTURE 2 with a few poor little pi
Page 89 and 90:
LECTURE 2 And now comes the paradox
Page 91 and 92:
LECTURE 2 emotions come up, they be
Page 93 and 94:
LECTURE 2 Mr. Baumann: I think ther
Page 95 and 96:
LECTURE 2 always far down in mÖlvd
Page 97 and 98:
LECTURE 3 LECTURE 3 26 October 1932
Page 99 and 100:
LECTURE 3 their meat for two or thr
Page 101 and 102:
LECTURE 3 not yourself—a being in
Page 103 and 104:
LECTURE 3 I remember the case of a
Page 105 and 106:
LECTURE 3 the world as your game, t
Page 107 and 108:
LECTURE 3 in unconsciousness; to be
Page 109 and 110:
LECTURE 3 one cannot help recognizi
Page 111 and 112:
LECTURE 3 Now, according to the sym
Page 113 and 114:
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 and 166:
APPENDIX 3 small god of the world.
Page 167 and 168:
APPENDIX 4 Suüum˙ nv, and is plac
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
show all

CG JUNG - Countryside Anarchist

Create successful ePaper yourself

Delete template?

Save as template?