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LECTURE 1 12 October 1932 Dr. Jung: Ladies and gentlemen, we have just had a seminar about tantric yoga, 1 and as there are always misunderstandings in the wake of such an event, I am devoting some time to the discussion and elucidation of any questions that you may have. Even those who were not there will be interested, I suppose, because I have spoken of the cakras before. 2 Moreover, in the pursuit of our visions we have now reached the stage where symbols analogous to those of tantric yoga are beginning to operate. You remember, we have seen how our patient’s visions in their natural and quite uninfluenced development brought the first mandala. In the last hour of our spring seminar I showed you a mandala that created itself, the mandala of the child within the circles, and the patient’s attempts to unite with the child. 3 That is entering the mandala, and there already the symbolism of tantra yoga begins. So it is not irrelevant that we discuss this subject now; it fits in well with what we have done here. As a matter of fact, our former seminar has led us up to the psychology of tantric yoga, what I have hitherto called mandala psychology. I shall take first this question by Mrs. Bailward: “I understand that the kleça asmitv ‘contains the germ of being a personality’ and the kleça dveüa 1 Concerning terminology, Hauer commenced his seminar by noting: “For Kundalini Yoga, I usually say Tantra Yoga, the word Tantra being the name for those works in which the Kundalini Yoga is expounded” (HS, 1). 2 See appendix 1. Concerning the cakras, Woodroffe stated: “According to the Hindu doctrine, these Cakras are differing centres of consciousness, vitality and Tattvik energy.” In Arthur Avalon (pseud. Sir John Woodroffe), The Serpent Power (London, 1919), 16. Hauer had defined them as “symbols of the experience of life, they show the real inner meaning of such an experience, to help you to understand and to interpret spiritually what you have lived” (HS, 58). 3 The vision was as follows: “‘I saw two rings of gold upon the black ground. One ring was smaller and was encircled by the larger ring. Within the small ring lay a male child as though in the womb.’ (That is, in the centre.) ‘It was surrounded by amniotic fluid. I wanted to get to the child which held out its arm toward me but I could not seem to step over the outer rim’”; to which Jung commented: “Here the mandala psychology begins.” Interpretation of Visions vol. 6, 29 June 1932, 127–28. 3
LECTURE 1 ‘the wish to be two,’ or hatred. 4 Does Professor Hauer mean personality or individuality here? When it has built up the individuality, how would hatred be torn out by the roots?” Well, there is the kleça of dividing and discrimination, of becoming a personality, an ego, where there is also the aspect of hatred. The kleças are urges, a natural instinctive form in which libido first appears out of the unconscious; that is the psychological energy, or libido, in its simplest form of manifestation. 5 Now, according to tantric teaching, there is an urge to produce a personality, something that is centered, and divided from other beings, and that would be the kleça of discrimination. It is what one would describe in Western philosophical terms as an urge or instinct of individuation. The instinct of individuation is found everywhere in life, for there is no life on earth that is not individual. Each form of life is manifested in a differentiated being naturally, otherwise life could not exist. An innate urge of life is to produce an individual as complete as possible. For instance, a bird with all its feathers and colors and the size that belongs to that particular species. So the entelechia, the urge of realization, naturally pushes man to be himself. Given a chance to be himself, he would most certainly grow into his own form, if there were not obstacles and inhibi- 4 Hauer defined the kleças as follows: “The roots in the subconscious are called kleça ... and kleça I translate as ‘ailment, or the force that makes the ailment’” (HS, 37). He defines the kleça dveüa as “the wish to be two, that is, putting one’s own being and personality up against another one, it is the power of being one’s self” (ibid., 38), and the kleça asmitv as “the character of being an ego. The way we assume that I think, that I feel, or I experience is a certain faculty in us which is called asmitv ” (ibid., 40). Dasgupta defined the kleças as afflictions. Surendranath Dasgupta, Yoga as Philosophy and Religion (London, 1924), 104. Zimmer defined kleça as “anything which, adhering to man’s nature, restricts or impairs its manifestation of its true essence.” Heinrich Zimmer, Philosophies of India, edited by Joseph Campbell (London, Bollingen Series XXVI, 1953), 294. He defined the kleça asmitv as “the sensation, and crude notion, ‘I am I; cogito ergo sum; the obvious ego, supporting my experience, is the real essence and foundation of my being’ ” (Zimmer, Philosophies of India, 295). He defined the kleça dveüa as the feeling of “disinclination, distaste, dislike, repugnance, and hatred” (Zimmer, Philosophies of India). Feuerstein stated: “The kleças provide the dynamic framework of the phenomenal consciousness. They urge the organism to burst into activity, to feel, to think, to want. As the basic emotional and motivational factors they lie at the root of all misery. . . . Thus the normal human situation can be characterized as the product of a cognitive error . . . for which there is one remedy: the recovery of the self as the true identity of man.” The Philosophy of Classical Yoga (Manchester, 1980), 65–66. 5 In his commentary on Patanjali’s Yoga Sutras, Jung stated that the kleças are “the instinctive urges and oppressions. These are the compulsive mechanisms which lie at the base of the human being. . . . Not knowing our true being is the foundation of all the other kleças.” Modern Psychology 3, 16. 4
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BOLLINGEN SERIES XCIX
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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 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 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
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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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