CG JUNG - Countryside Anarchist

Recommendations

Info

12 OCTOBER 1932 exist, then it is only artificial. So there must be something peculiar in you, a leading spark, some incentive, that forces you on through the water and toward the next center. And that is the Kundalini, something absolutely unrecognizable, which can show, say, as fear, as a neurosis, or apparently also as vivid interest; but it must be something which is superior to your will. Otherwise you don’t go through it. You will turn back when you meet the first obstacle; as soon as you see the leviathan you will run away. But if that living spark, that urge, that need, gets you by the neck, then you cannot turn back; you have to face the music. I will give you an example from a medieval book, that famous Hypnerotomachia, orLe Songe de Poliphile, 39 which I have quoted here before. It was written in the fifteenth century by a Christian monk of a famous Roman family. He got into the unconscious, as we say. It is like the beginning of Dante’s Inferno but expressed in entirely different terms. He depicts himself as traveling in the Black Forest, which in those days, especially to Italians, was still the ultima Thule where the unicorn still lived, as wild and unknown as the forests of central Africa to us. And there he loses his way, and then a wolf appears. At first he is afraid, but afterward he follows the wolf to a spring where he drinks of the water— an allusion to baptism. Then he comes to the ruins of an ancient Roman town, and he goes in through the gate and sees statues and peculiar symbolic inscriptions, which he quotes, and which are most interesting from a psychological point of view. Then suddenly he is afraid; it becomes uncanny. He wants to go back, and he turns to go out through the gate again, but now there is a dragon sitting behind him that bars the way, and he cannot go back; he simply must go forward. The dragon is Kundalini. You see, the Kundalini in psychological terms is that which makes you go on the greatest adventures. I say, “Oh, damn, why did I ever try such a thing?” But if I turn back, then the whole adventure goes out of my life, and my life is nothing any longer; it has lost its flavor. It is this quest that makes life livable, and this is Kundalini; this is the divine urge. For instance, when a knight in the Middle Ages did marvelous works, like the great labors of Hercules, when he fought dragons and liberated virgins, it was all for his Lady—she was Kundalini. And when Leo and Holly go to Africa to seek She, 40 and She urges them on to the most incredible adventures, that is Kundalini. 39 The Dream of Poliphio, related and interpreted by Linda Fierz-David, translated by Mary Hottinger (Bollingen Series XXV; reprint, Dallas, 1987). Jung wrote an introduction to this volume, which is also reproduced in CW, vol. 18, §§1749–52. 40 For Jung’s discussion of Rider Haggard’s She (London, 1887), see his Analytical Psychology, 136–44. 21
LECTURE 1 Mrs. Crowley: The anima? Dr. Jung: Yes, the anima is the Kundalini. 41 That is the very reason why I hold that this second center, despite the Hindu interpretation of the crescent being male, is intensely female, for the water is the womb of rebirth, the baptismal fount. The moon is of course a female symbol; and, moreover, I have a Tibetan picture at home in which åiva is depicted in the female form, dancing on the corpses in the burial ground. At all events, the moon is always understood as the receptacle of the souls of the dead. They migrate to the moon after death, and the moon gives birth to the souls in the sun. She first gets quite full of dead souls—that is the pregnant full moon—and then she gives them to the sun, where the souls attain new life (a Manichean myth). So the moon is a symbol of rebirth. Then the moon in this cakra is not above—it is below, like a cup from which flows the offering of souls to the cakras above, maõipura and anvhata. You see, there is the sun myth again. 41 Jung’s interpretation of the Kundalini as the anima may in part have been suggested by the following description of her cited in The Serpent Power: “She . . . is the ‘Inner Woman’ to whom reference was made when it was said, ‘What need have I of outer women? I have an Inner Woman within myself’ ” (1st ed., 272). This sentence is heavily marked in Jung’s copy of the book; the whole phrase is cited in his “Die Beschreibung der beiden Centren Shat-chakra Nirupana” (2), and the last phrase, “I have an Inner Woman within myself,” is cited again in his “Avalon Serpent” manuscript (1). In “Concerning Mandala Symbolism” (1950), while commenting on a mandala painted by a young woman in which a coiled snake appeared, Jung said of the snake: “It is trying to get out: it is the awakening of Kundalini, meaning that the patient’s chthonic nature is becoming active. . . . In practice it means becoming conscious of one’s instinctual nature.” CW, vol. 9, part 1, §667. 22
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 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: LECTURE 1 our own terms. Therefore,
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

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?