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INTRODUCTION ration with Hauer, which gave him the opportunity to expand rather than to commence his work on this topic. On 13 June 1931 Hauer presented a lecture, “Ueberblick über den Yoga” (Overview of yoga), to the Psychological Club in Zurich. Jung’s correspondence with Hauer sheds new light on the active organizational role he took in the seminars. The earliest reference I have located concerning Hauer’s lectures is Emma Jung’s letter to Schmitz on 12 October 1931, in which she wrote: “I am just now corresponding with Prof. Hauer in regard to a seminar which he would hold for us in Zurich also for a week. He suggests the second half of March and as the theme, yoga practices, I think. Would you be there too?” 67 In the first letter located between Hauer and Jung, Hauer thanked Jung for sending him his new book: “I am sure that I will also derive sundry benefits from it for the upcoming seminar. Again and again I have the strong impression that for psychotherapy on the whole the way lies in the direction at which you are pointing.” 68 Hauer mentioned his forthcoming book on yoga, 69 and wrote: I wanted to ask you, if (in the conviction that your analytical psychology and those elements of yoga which could be made effective for the West belong together in a very profound way), I could dedicate my book to you. 70 If you so desire, I will send you the printed Shat-chakra Nirupana)—this manuscript appears incomplete, as it breaks off midway through the description of the anvhata cakra. Manuscripts 1) and3) closely correspond to the text of “Indische Parallelen” (see appendix 1), which suggests that Jung used them directly to lecture from. In addition, there exists a two-page manuscript headed “Tantr. Texts. VII Shrichakrasambhara,” which he evidently used in preparation for his Eidgenössische Technische Hochschule lectures on this text (Modern Psychology 3), and a two-page manuscript headed “Prapanchasara Tantra,” which consists mainly in references and quotations from 25–87 of Zimmer’s Artistic Form and Yoga. ThePrapanchasvratantram was vol. 18 of Woodroffe’s Tantrik Texts (Calcutta, 1935), in ETH. 67 Emma Jung to Schmitz, 12 October 1931, “C. G. Jung: Letters to Oskar Schmitz,” p. 95. Schmitz died later that year and hence was unable to attend. Jung wrote a foreword to Schmitz’s fairy tale of the otter, in his Märchen aus dem Unbewussten (Fairy tales from the unconscious) (Munich, 1932), which took the form of a memorial to Schmitz. See CW, vol. 18, §§1716–22. 68 Hauer to Jung, 20 November 1931, ETH, translated by Katherina Rowold. The work in question was in all likelihood Jung’s collection of papers Seelenprobleme der Gegenwart (Soul problems of the present) (Zurich, 1931). 69 J. W. Hauer, Der Yoga als Heilweg (Yoga as a way of salvation) (Stuttgart, 1932). 70 Hauer’s book Der Yoga als Heilweg carried a dedication to “C. G. Jung, the researcher of a new way for mankind.” Copies of this work, together with Hauer’s Die Bhagavadgita in neuer Sicht mit Uebersetzungen (The Bhagavadgita in a new light, with translation) (Stuttgart, 1934), are in Jung’s library, bearing personal inscriptions to Jung. Neither contains marginal annotations. xxxv
INTRODUCTION sheets for inspection as soon as I receive them. I hope that the book will be printed at the latest by the time I give my seminar in Zurich.... With regard to my seminar I would like to express once more the wish that it could, if possible, take place between April 15 and April 30, since I can hand over from the office of dean of the faculty of Philosophy until then. 71 Jung replied that the news that Hauer wanted to dedicate his book to him was a happy surprise, and that “I am aware of the profound congeniality between my view and yoga.” 72 Concerning the timing of the seminar, he added: “I would be willing to schedule your seminar for the spring, if the necessary audience were present around that time. But if this is not the case, we will have to arrange it for the autumn.” 73 It seems that it was not possible for the necessary audience to be present, for Jung subsequently wrote to Hauer: “By the way, how do you feel about the proposal to hold the planned seminar in the autumn? It would be very nice if it could be arranged. Interest in it is very lively here. I would be very grateful, if you could soon inform me as to which date would be convenient for you. For us the beginning of October would be most suitable.” 74 Hauer replied: “I will gladly hold the seminars in the autumn. Beginning in October would be good for me.” 75 A few months later, Jung wrote to Hauer: Following our recent discussion in the Club on your seminar in the autumn, I am approaching you with the polite request to give your opinion on our proposition: in light of the current economic situation the organisation of a seminar is not entirely easy. The Psychological Club is prepared in this case to take charge of the organisation and above all to put the hall at your disposition free of charge. Our lecture hall accommodates 60 seats. In the meeting it was generally felt that it would be desirable that the fees would not exceed Fr. 20 per person. It was equally emphasized that a course exceeding a duration of one week (6 lectures) would not be desirable. In this case, one week of sold-out seminar would bring you a remuner- 71 Hauer to Jung, 20 November 1931, inETH; translated by Katherina Rowold. 72 Jung to Hauer, 30 November 1931, inibid. 73 Ibid. 74 Jung to Hauer, 1 March 1932, inibid. 75 Hauer to Jung, 22 March 1932, in ibid.; my translation. xxxvi
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 34 and 35: INTRODUCTION take over similar stuf
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
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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
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C. G. JUNG: LETTERS Selected and ed
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