CG JUNG - Countryside Anarchist

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19 OCTOBER 1932 Dr. Jung: Yes, that would be within the symbolism, but there is another thing that would make it a bit plainer. Dr. Bertine: A sort of distillation? Dr. Jung: That is a good idea, which leads us right away into alchemistic symbolism. The alchemist calls this process sublimation. But to remain in the symbolism of which we were speaking today? Mr. Allemann: The sun rises above the horizon. Dr. Jung: Yes, you rise above the horizon according to the Egyptian symbolism. If you are identical with the sun, you rise above the horizon with the sun ship and travel over the heavens. The sun is a superior power. If you are an appendix of the Pharaoh, the sun can lift you up to almost a divine position. And the contact with the sun in maõipÖra lifts you up off your feet into the sphere above the earth. The wind also can do it, because in primitive beliefs the spirit is a kind of wind. Therefore in many languages there is the same word for wind and spirit, spiritus for instance, and spirare meanstobloworbreathe.Animus, spirit, comes from the Greek anemos, wind; and pneuma, spirit, is also a Greek word for wind. In Arabic ruch is the wind or soul of the spirit; and in Hebrew ruach means spirit and wind. The connection between wind and spirit is due to the fact that the spirit was thought originally to be the breath, the air one breathes out or expires. With a person’s last breath his spirit leaves the body. So it would be either a magic wind or the sun that lifts you up. And where do we find the two things coming together? Perhaps you still remember in analytical literature that very interesting case. Mrs. Sawyer: Is it the primitives blowing on their hands and worshiping the sunrise? Dr. Jung: That is identification with the sun. It is not the same, you see, but I have published an example of the wind and the sun being the same. Mr. Baumann: The sun is sometimes the origin of the wind. Dr. Jung: Yes. You remember the case of the insane man who saw a sort of tube hanging down from the sun. He called it the “sun phallus,” and it caused the wind. That shows that the sun and the wind are the same. 10 10 In Transformations and Symbols of the Libido (1912), Jung cited his pupil Johann Honegger’s discovery of a patient’s hallucination: “The patient sees in the sun a so-called ‘upright tail’ (i.e., much like an erect penis). When the patient moves his head back and forth, the sun’s penis also moves back and forth, and from this the wind arises. This strange delusionary idea remained unintelligible to us for a long time, until I became acquainted with the visions of the Mithraic liturgy.” Psychology of the Unconscious, inCW B, §173; translation modified. In 1927 Jung stated that he made this observation in 1906 and came across Albrecht Dietrich’s Eine Mithrasliturgie (A Mithras liturgy) (Leipzig, 1903) in1910, which ruled out the possibility of cryptomnesia (the revival of forgotten memories) or telepathy 37
LECTURE 2 Mr. Baumann: I think there is a Greek myth, where you hear voices before the sun has risen. Dr. Jung: That is the figure of Memnon in Egypt, which was said to produce a peculiar sound when the sun rises, because according to the Greek legend Memnon is the son of Aurora, the dawn, so when dawn appears he greets his mother. But that is not exactly the wind and the sun. You see, the symbolism tells us what happens in anvhata. But that is not psychological; we are really in mythology so far, and we ought to know what it means psychologically. How do you get lifted up above the maõipÖra center, above the world of your mere emotions? Miss Hannah: You get an inflation, and you identify with the god. Dr. Jung: That might be, it is very inflating, but we are speaking here of the normal case. We are supposing that sequence of the Kundalini is a normal sequence, because it is the condensation of the experiences of perhaps thousands of years. Mr. Baumann: When you are very emotional you try to express yourself, for instance, by music or poetry. Dr. Jung: You mean it produces a certain utterance. But emotions always produce utterances. You can manifest all sorts of things when you are still caught in your emotions. It must be something above the emotions. Mrs. Mehlich: Is it that one begins to think? Dr. Jung: Exactly. Dr. Reichstein: It is said that here the puruüa 11 is born, so it would be here that the first idea of the self is seen more completely. Dr. Jung: Yes, but how would that show in psychology? We must try now to bring the thing down to psychological facts. Dr. Reichstein: That we become conscious of something which is not personal at this point. Dr. Jung: Yes, you begin to reason, to think, to reflect about things, and so it is the beginning of a sort of contraction or withdrawal from the mere emotional function. Instead of following your impulses wildly, you and hence provided evidence for the collective unconscious. The editors noted that Jung subsequently learned that the 1910 edition was the second edition, and that the original had actually been published in 1903. They added that the patient had been committed prior to 1903. CW, vol. 8, §§319–21. 11 Woodroffe defined puruüa as “a center of limited consciousness—limited by the associated Prakùti and its products of Mind and Matter. Popularly by Puruüa . . . is meant sentient being with body and senses—that is, organic life.” Arthur Avalon (pseud. Sir John Woodroffe), The Serpent Power (London, 1919), 49. Surendranath Dasgupta defined puruüa as spirit (Yoga as Philosophy and Religion [London, 1924], 3) and as “consciousness itself” (ibid., 173). 38
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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
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INTRODUCTION Thus Jung’s interest
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INTRODUCTION Keyserling was also cr
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INTRODUCTION take over similar stuf
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INTRODUCTION ration with Hauer, whi
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INTRODUCTION ation of Fr 12000. 76
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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 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: LECTURE 2 emotions come up, they be
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
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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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