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LECTURE 2 19 October 1932 Dr. Jung: We will go on with further information about the cakras. You remember, I told you last time that I would analyze the meaning of the symbolic attributes of the mÖlvdhvra. You probably have noticed that in analyzing these symbols we have followed very much the same method that we use in dream analysis: we look at all the symbols and try to construct the meaning which seems to be indicated by the totality of the attributes. In that way we reached the conclusion that mÖlvdhvra was a symbol of our conscious earthly personal existence. To repeat in a few words the argument: mÖlvdhvra is characterized as being the sign of the earth; the square in the center is the earth, the elephant being the carrying power, the psychical energy or the libido. Then the name mÖlvdhvra, meaning the root support, also shows that we are in the region of the roots of our existence, which would be our personal bodily existence on this earth. Another very important attribute is that the gods are asleep; the li´ga is a mere germ, and the Kundalini, the sleeping beauty, is the possibility of a world which has not yet come off. So that indicates a condition in which man seems to be the only active power, and the gods, or the impersonal, non-ego powers, are inefficient—they are doing practically nothing. And that is very much the situation of our modern European consciousness. Then we have still another attribute which is not shown in that symbol itself but which is given in the Hindu commentaries—namely, that this cakra is located, as it were, in the lower basin, which at once gives an entirely different meaning to the thing. For it is then something that is within our body, whereas we had reached the conclusion that it was without—that is, our conscious world. That the Hindu commentaries put the conscious world inside the body is to us a very astonishing fact. We can take this commentary exactly like a patient’s association in a dream or vision, and according to his idea, the association would be: it was something in his belly. Now, why does he say so? Perhaps our existence here in the flesh, in the three-dimensional space, really has some- 23
LECTURE 2 thing to do with the symbol in question. Perhaps it is a condition that could be expressed by the allegory of an abdomen—as if we were in an abdomen. And to be in an abdomen would mean most probably that we were in the mother, in a condition of development or beginning. That point of view would throw a peculiar light on our symbolism. It would convey the idea that our actual existence, this world, is a sort of womb; we are mere beginnings, less than embryos; we are just germs that have still to become, like an egg in the womb. Of course, this is simply a commentary, showing how the Hindu would look upon our world as it is—he perhaps understands his conscious world as being merely a nursery. Now, that is a piece of philosophy. As you see, it is an analogy with Christian philosophy according to which this actual personal existence is only transitory. We are not meant to stay in this condition; we are planted on this earth for the purpose of becoming better and better, and when we die we shall become angels. In the Islamic world there is very much the same idea. I remember talking to an Arab in the tombs of the Caliphs in Cairo. I was admiring a tomb that was made in a wonderful style, really a very beautiful thing. He noticed my admiration and said: You Europeans are funny people. To admire this house is what we do, that is what we believe. You believe in dollars and automobiles and railways. But which is wiser, to build a house for a short time or for a long time? If you know that you will be in a place only for a few years, and that you will later stay in another place for fifty years, will you build your house for those few years, or for the fifty years? I said, sure enough, “For the fifty years.” And he said: “That is what we do—we build our houses for eternity, where we shall stay the longest.” 1 That is the point of view of many peoples, whether they are Hindus or Christians or Mohammedans. According to their idea mÖlvdhvra is a transitory thing, the sprouting condition in which things begin. Of course, that is very much in opposition to what people of today believe. We read our papers, we look into the political and economic world, believing this to be the definite thing, as if all depended on what we were going to do about the currency, the general economic conditions, and so on. We are all quite crazy about it, as if it were particularly right to be concerned with it. But those other people are countless; we are few in number compared with the people who have an entirely different point 1 Jung was in Cairo in 1926, and his account of his trip is found in MDR, 282–304, where this anecdote doesn’t appear. 24
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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
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INTRODUCTION velopment....Itisnotam
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INTRODUCTION gious rediscovery of t
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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 and 76: LECTURE 1 our own terms. Therefore,
Page 77: LECTURE 1 Mrs. Crowley: The anima?
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
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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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CG JUNG - Countryside Anarchist

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