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12 OCTOBER 1932 ward, as in the cult of Attis, where after the baptism people were fed with milk for eight days as if they were little babies, and they got a new name. 28 So the symbolism in the svvdhiü°hvna cakra is the worldwide idea of the baptism by water with all its dangers of being drowned or devoured by the makara. Today, instead of the sea or leviathan we say analysis, which is equally dangerous. One goes under the water, makes the acquaintance of the leviathan there, and that is either the source of regeneration or destruction. And if that analogy holds true, then the analogy of the sun myth must hold true too, for the whole baptismal story is in the sun myth. You see that the sun in the afternoon is getting old and weak, and therefore he is drowned; he goes down into the Western sea, travels underneath the waters (the night sea journey), and comes up in the morning reborn in the East. So one would call the second cakra the cakra or mandala of baptism, or of rebirth, or of destruction—whatever the consequence of the baptism may be. We also can say something about the details of this cakra. The fiery red is understandable. mÖlvdhvra is darker, the color of blood, of dark passion. But this vermilion of svvdhiü°hvna contains far more light, and if you assume that this has really also something to do with the sun’s course, it might be the sun’s rays while setting or rising—the color of the dawn or the last rays of the sun are a rather humid kind of red. Then after the second center we could expect the manifestation of newborn life, a manifestation of light, intensity, of high activity, and that would be maõipÖra. 29 But before we speak of that center we should exhaust this second cakra. It is a peculiar fact that in the East they put these cakras not below our feet but above. We would put mÖlvdhvra above because this is our conscious world, and the next cakra would be underneath— that is our feeling, because we really begin above. It is all exchanged; we begin in our conscious world, so we can say our mÖlvdhvra might be not down below in the belly but up in the head. You see, that puts everything upside-down. Mrs. Sawyer: But in the unconscious it is the same. Dr. Jung: Ah, now comes the unconscious where les extrêmes se touchent. There everything is yea and nay, and there mÖlvdhvra is above as well as below. We have an analogy in the tantric system of cakras. What is 28 Jung provided an interpretation of the Attis myth in Symbols of Transformation, inCW, vol. 5, §§659–62. 29 Hauer defined the maõipÖra cakra as follows: “Maõi means the pearl or the jewel, and the pÖra meaning fullness or richness, one might call it the treasure of the pearl, or the treasure of the jewels” (HS, 68). 17
LECTURE 1 the analogy between vjñv, 30 the highest center, and mÖlvdhvra? It is very important. Mrs. Fierz: The uniting of åakti and åiva. 31 Dr. Jung: Yes, Kundalini is united with the li´ga in mÖlvdhvra 32 in the state of the sleeping beauty, and the same condition prevails up above in the vjñv center where the devz has returned to the god and they are one again. Again they are in the creative condition, but in an entirely different form. As they are united below so they are united above. So the two centers can be exchanged. You see, in adapting that system to ourselves, we must realize where we stand before we can assimilate such a thing. With us it is apparently the other way around; we do not go up to the unconscious, we go down—it is a katabasis. This was always so. The old mystery cults often took place underground. One sees that in old Christian churches in the crypt below the altar—the underchurch. It is the same idea as the Mithraic spelaeum, which was the cave or the room where the cult of Mithras took place. It was always a place under the earth, or it was a real grotto. The cult of Attis also took place in grottos. The grotto in which Christ was born in Bethlehem is said to have been a spelaeum. 33 Then you remember that St. Peter’s in Rome now stands where the taurobolia, the blood baptisms in the cult of Attis, had taken place before. Also, the high priests of the cult of Attis had the title Papas, and the pope, who before was simply a bishop of Rome, took on that title. Attis himself is a dying and resurrecting god—showing the continuity of true history. Mr. Baumann: Professor Hauer mentioned that man can go two ways to the unconscious—either to the left or to the right. In one way he faces the monster and is swallowed by it, and in the other way he comes from behind and can attack the sea monster. 34 30 Hauer defined the vjñv cakra as meaning “‘command’; it is something that one knows one ought to do, it has to do with Erkenntnis, knowledge. . . . You might call it, in English, acknowledgement. It is a command, or an acknowledgement to oneself, as if told that something was one’s duty” (HS, 69). 31 Hauer described the vjñv cakra as follows: “The yoni and the li´ga, woman power and man power, are united, they are not apart” (HS, 90). 32 Hauer described the mulvdhvra cakra as follows: “Here are again the yoni and the li´ga, and here Kundalini sleeps. This yoni is red and the li´ga dark brown, which is the symbol of the erotic life in its fullness. It is quite a different red from that in the heart [vjñv] centre where it is the erotic life in the higher sense, where whilst here it is in the real earthly sense” (HS, 92). 33 In “Visions of Zosimos” (1937), Jung noted: “Attis has close affinities with Christ. According to tradition, the birthplace at Bethlehem was once an Attis sanctuary. This tradition has been confirmed by recent excavations.” CW, vol. 13, §92, n. 6. 34 See appendix 3, n.5,93. 18
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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
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LIST OF ILLUSTRATIONS Figure 1. The
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PREFACE In addition, Jung’s comme
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MEMBERS OF THE SEMINAR The followin
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INTRODUCTION JUNG’S JOURNEY TO TH
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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 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: LECTURE 1 about the sun analogy the
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
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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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