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12 OCTOBER 1932 tions of many descriptions that hinder him from becoming what he is really meant to be. So the kleça that contains the germ of personality can be called just as well the kleça of individuation, because what we call personality is an aspect of individuation. Even if you don’t become a complete realization of yourself, you become at least a person; you have a certain conscious form. Of course, it is not a totality; it is only a part, perhaps, and your true individuality is still behind the screen—yet what is manifested on the surface is surely a unit. One is not necessarily conscious of the totality, and perhaps other people see more clearly who you are than you do yourself. So individuality is always. It is everywhere. Everything that has life is individual—a dog, a plant, everything living—but of course it is far from being conscious of its individuality. A dog has probably an exceedingly limited idea of himself as compared with the sum total of his individuality. As most people, no matter how much they think of themselves, are egos, yet at the same time they are individuals, almost as if they were individuated. For they are in a way individuated from the very beginning of their lives, yet they are not conscious of it. Individuation only takes place when you are conscious of it, but individuality is always there from the beginning of your existence. Mrs. Baynes: I did not get where the hate, dveüa, came in. Dr. Jung: Hatred is the thing that divides, the force which discriminates. It is so when two people fall in love; they are at first almost identical. There is a great deal of participation mystique, so they need hatred in order to separate themselves. After a while the whole thing turns into a wild hatred; they get resistances against one another in order to force each other off—otherwise they remain in a common unconsciousness which they simply cannot stand. One sees that also in analysis. In the case of an exaggerated transference, after a while there are corresponding resistances. This too is a certain hatred. The old Greek put phobos, fear, instead of hatred. They said that the firstborn thing was either Eros or phobos; some say Eros and others phobos, according to their temperaments. There are optimists who say the real thing is love, and pessimists who say the real thing is phobos. Phobos separates more than hatred, because fear causes one to run away, to remove oneself from the place of danger. I was once asked a philosophical question by a Hindu: “Does a man who loves God need more or fewer incarnations to reach his final salvation than a man who hates God?” Now, what would you answer? I gave it up naturally. And he said: “A man who loves God will need seven incarnations to become perfect, and a man who hates God only three, because he certainly will think of him and cling to him very much more 5
LECTURE 1 than the man who loves God.” That, in a way, is true; hatred is a tremendous cement. So for us the Greek formulation phobos is perhaps better than hatred as the principle of separation. There has been, and is still, more participation mystique in India than in Greece, and the West has certainly a more discriminating mind than the East. Therefore, as our civilization largely depends upon the Greek genius, with us it would be fear and not hatred. Mrs. Crowley: Yet in the cakras apparently the most important gesture is that of dispelling fear. Dr. Jung: Yes, but the gods are always carrying weapons also, and weapons are not an expression of any particular love. Miss Wolff: I have my notes here, and I think I see what caused Mrs. Bailward’s confusion. Professor Hauer said in German hasserfüllte Zweiung, but it does not mean to become two, exactly; it means to become a subject against an object—there are two things. 6 The English translation is not so clear. Dr. Jung: Entzweiung means separation. Now the rest of the question? Mrs. Bailward: I mean, would the yogi consider the state of hatred a necessary condition in building up individuality? Dr. Jung: Yes, he cannot help considering it so, for the whole yoga process, whether classical or Kundalini yoga, naturally has a tendency to make the individual one, even as the god is one, like brahman, an existing nonexisting oneness. The question continues: “And when it had built up the individuality, how would hatred be torn out by the roots?” Miss Wolff: Professor Hauer spoke of the two aspects of the kleça. 7 In the imperfect condition—the sthÖla aspect—the urge to be a subject over against an object is mingled with hatred. But in the sÖküma aspect the same urge is the power to become a personality. Dr. Jung: Yes, it is an important and very bewildering thing in this whole terminology that one always must make the distinction between the sthÖla and sÖküma aspects. 8 I do not speak of the parv aspect because 6 See n. 4. 7 Hauer stated: “The kleça are in citta in two forms or aspects, the sthÖla, meaning the rough coarse aspect . . . and the sÖküma, or subtle aspect” (HS, 37), and “the subtle or sÖküma aspect of dveüa is the power to be a separate personality; that is the metapsychic force that creates or makes possible the personality. But the sthÖla aspect is the one we experience in ordinary life, that is mixed with hatred” (ibid., 38). 8 Hauer stated that according to tantric yoga, there were three aspects of reality—sthÖla, sÖküma, andparv: “The sthÖla aspect means reality as it appears to our senses. . . . Behind this, or working as the dynamic force within this sthÖla aspect, we have the sÖküma aspect, which, literally translated, means the subtle, fine aspect” (ibid., 26). He defined the parv 6
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BOLLINGEN SERIES XCIX
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THE PSYCHOLOGY OF KUNDALINI YOGA NO
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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 59: LECTURE 1 ‘the wish to be two,’
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
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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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