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19 OCTOBER 1932 of view as to the meaning of the world. To them, we are just ridiculous; we are living in a sort of illusion about our world. So this standpoint of the yoga philosophy is thus far a part of the general tendency of the philosophic and religious world. It is very general to look at the mÖlvdhvra as a transitory phenomenon. For our purpose we can leave aside this particular philosophic comment. It is quite interesting, yet it should not disturb us. For we have to take for granted that this is the world where the real things happen, that it is the only world, and perhaps there is nothing beyond—at least, we have no experiences that would prove it to us. We have to be concerned with the immediate reality, and we must say, as it is shown in the mÖlvdhvra symbol, that the gods which would stand for that other eternal order of things are asleep. They are inefficient, they mean nothing. Yet we are allowed to admit that in the very center of this field of consciousness are germs of something that point to a different kind of consciousness, though for the time being they are inactive. So, to put it on a psychological level, it seems evident that even in our consciousness, of which we believe that it is “nothing but,” and perfectly clear and selfevident and banal—even in that field there is the spark of something that points to another conception of life. This is merely a statement about a generally prevailing condition, namely, through the consensus gentium, the harmony of opinion in the whole world, among men, it is understood that somewhere in the interior of our normal consciousness, there is such a thing. There are sleeping gods, or a germ, that might enable us, as it has enabled people at all times, to look at the mÖlvdhvra world from an entirely different point of view, that allows them even to put mÖlvdhvra right down into the bottom of the trunk where things start—meaning that in the great body of the cosmic world, this world holds the lowest place, the place of the beginning. So what we take to be the culmination of a long history and a long evolution would be really a nursery, and the great, important things are high above it and are still to come—exactly as the unconscious contents which we feel down below in our abdomen are slowly rising to the surface and becoming conscious, so that we begin to have the conviction: this is definite, this is clear, this is really what we are after. As long as it was down below in the abdomen it simply disturbed our functions; it was a small germ. But now it is an embryo, or as it reaches the conscious, it is slowly seen as a full-grown tree. If you look at the symbol of the mÖlvdhvra in such a way, you understand the purpose of the yoga in the awakening of Kundalini. It means to separate the gods from the world so that they become active, and with 25
LECTURE 2 that one starts the other order of things. From the standpoint of the gods this world is less than child’s play; it is a seed in the earth, a mere potentiality. Our whole world of consciousness is only a seed of the future. And when you succeed in the awakening of Kundalini, so that she begins to move out of her mere potentiality, you necessarily start a world which is a world of eternity, totally different from our world. Here it will become clear why I speak at length about this whole problem. You remember that in our former seminars I always tried to point out to you that the series of visions was an experience of a nonpersonal or impersonal kind, and to explain to you why I was so particularly reticent in speaking about the personal side of our patient; the personal side is really perfectly negligible in comparison with her visions. Her visions could be the visions of anybody, because they are impersonal, they correspond to the world of Kundalini and not to the world of mÖlvdhvra. They are experiences which really mean the development of Kundalini and not of Mrs. So-and-So. Sure enough, a very clever analyst would be able to analyze out of that material a series of personal incidents in her life, but it would be from only the mÖlvdhvra point of view, that is, our rational point of view of this world as the definite world. But from the standpoint of the Kundalini yoga, that aspect is not interesting, because it is merely accidental. 2 mÖlvdhvra is the world of illusion from that other point of view—as the world of the gods, the impersonal experience, is naturally an illusion from the mÖlvdhvra psychology, the rational viewpoint of our world. I insist upon this particular symbolism because it really can give you an incomparable opportunity to understand what is meant by the impersonal experience, and by the peculiar duality, even duplicity, of the human psychology, where two aspects form a bewildering crisscross. On the one side the personal aspect, in which all the personal things are the only meaningful things; and another psychology in which the personal things are utterly uninteresting and valueless, futile, illusory. You owe it to the existence of these two aspects that you have fundamental conflicts at all, that you have the possibility of another point of view, so that you 2 When the seminar on visions resumed on 2 November, Jung reiterated this statement: “You know I must refrain entirely from speaking of the personal life of our patient because it leads nowhere; if you begin to think of her as a personal being it will lead you astray. These visions are not to be understood in a personal way, for then it would be nothing but the subjective foolishness of one person.” The Visions Seminar, vol. 7, 7. Clearly, the excursus on the psychology of Kundalini yoga was pedagogically intended to drive home this point. 26
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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
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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 and 78: LECTURE 1 Mrs. Crowley: The anima?
Page 79: LECTURE 2 thing to do with the symb
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
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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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