CG JUNG - Countryside Anarchist

Recommendations

Info

INTRODUCTION take over similar stuff from Indic scholars. Hauer had a seminary [sic] on Kundaliniyoga at Zuerich, and I introduced myself at this forum with a lecture on the types of yoga in Indian tradition, in the spring of 1932. 58 By contrast, Feuerstein stated that “J. W. Hauer . . . to whom we owe a great deal in the study of yoga and Samkhya . . . not only possessed a rich knowledge of Indian thought, but was also well acquainted with Western culture. . . The central theme of all his works is man as a religious being, and Hauer himself was a sincere god-seeker and mystic.” 59 C. A. Meier described Hauer as a “typically dry German scientist,” “an excellent Sanskritist,” and a “very nice chap.” 60 THE GENESIS OF THE KUNDALINI SEMINARS According to Barbara Hannah, It was in the autumn of 1932 that the Indologue, J. W. Hauer, at that time a professor of his subject in Tübingen, came to Zurich to give us a seminar on Kundalini yoga. This was a thrillingly interesting parallel to the process of individuation, but, as always happens when a perfected Indian philosophy is placed before a European audience, we all got terribly out of ourselves and confused. We were used to the unconscious taking us into this process very gradually, every dream revealing a little more of the process, but the East has been working at such meditation techniques for many centuries and has therefore collected far more symbols than we were able to digest. Moreover, the East is too far above everyday reality for us, aiming at Nirvana instead of at our present, three-dimensional life. Jung was confronted with a very disorientated group who had greatly appreciated but been unable to digest Hauer’s brilliant exposition of Kundalini yoga. When this was over, therefore, Jung devoted the first three lectures of his English seminar to a psychological com- 58 Zimmer, “Some Biographical Remarks about Henry R. Zimmer,” in Artistic Form and Yoga in the Sacred Images of India, 259–60. Zimmer’s lecture, “Einige Aspekte des Yoga” (Some aspects of yoga) took place on 18 June 1932 and preceded the Kundalini seminars. 59 Feuerstein, “The Essence of Yoga,” in A Reappraisal of Yoga: Essays in Indian Philosophy, edited by G. Feuerstein and J. Miller (London, 1971), 6. 60 Interview with the editor, 30 June 1994. xxxiii
INTRODUCTION mentary on Hauer’s lectures which got us all back—the richer for the experiences—into ourselves. 61 Hannah gives the impression that Jung’s seminar was a spontaneous improvisation to therapeutically counsel his disoriented auditors. This account has been uncritically followed by subsequent commentators. 62 By contrast, Meier, who was also present, stated that while Hannah might have found Hauer’s seminars confusing he found them perfectly clear, and added that there was no general confusion. 63 He also stated that Jung’s psychological commentary was from the outset part of a planned collaboration. Hauer, as the specialist, was to present a scholarly philological and historical account to provide the root support for Jung’s psychological interpretation. 64 Further evidence that Jung’s seminar was by no means simply a spontaneous improvisation is given by the fact that in both 1930 and 1931 he presented lectures on Kundalini yoga and the symbolism of the cakras. 65 The first of these appears to be Jung’s first public presentation of the subject (see appendix 1). As the second largely reduplicates this, it has not been included in this volume. There also exists a series of undated manuscripts of Jung’s which demonstrate the careful preparation that he put into his seminars. 66 Jung was lecturing on the topic of Kundalini yoga and giving symbolic interpretations of the cakras before his collabo- 61 Barbara Hannah, Jung: His Life and Work: A Biographical Memoir (New York and London, 1976), 206. For general background to Jung’s seminars, see William McGuire’s introduction to Dream Analysis: Notes of the Seminar Given in 1928–1930 by C. G. Jung (Princeton, Bollingen Series XCIX, 1984). 62 Harold Coward, Jung and Eastern Thought (with contributions by J. Borelli, J. Jordens, and J. Henderson) (Delhi, 1991) (citations are to the Indian edition), 110–11; John Clarke, Jung and Eastern Thought: A Dialogue with the Orient (London, 1994), 110. 63 Meier, interview with the editor. On Hannah’s confusion see appendix 3, 92. 64 Meier, interview with the editor. 65 On 11 October 1930, Jung’s lecture was on Indian parallels (see appendix 1). On 7 October 1931 Jung presented a lecture covering the same ground (also in German), under the same title: see Bericht über das Deutsche Seminar von Dr. C. G. Jung, 5–10. Oktober in Küsnacht-Zürich, 66–73. Of this event, Emma Jung wrote to Oskar Schmitz on 12 October: “The seminar was very well attended again—we were quite surprised that despite the critical times so many participants came from Germany, too. Pictures and phantasies were again treated, of various female patients, but which all contained the ‘Kundalini’ symbolism.” “C. G. Jung: Letters to Oskar Schmitz, 1921–31,” 94–95. 66 The following are the manuscripts upon which it appears that Jung drew directly for these seminars: 1) a three-page handwritten manuscript headed “Tantrism”; 2) a four-page handwritten manuscript headed “Avalon Serpent,” consisting of references and quotations from 1–76 and 210–72 of The Serpent Power (1st ed.); 3) a three-page handwritten manuscript headed “Chakras”; and 4) a two-page typewritten manuscript headed “Die Beschreibung der beiden Centren Shat-chakra Nirupana” (The description of each center xxxiv
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 30 and 31: INTRODUCTION Thus Jung’s interest
Page 32 and 33: INTRODUCTION Keyserling was also cr
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?