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19 OCTOBER 1932 whom I have to deal, talks too, but in a very low voice, hardly audible, and he shall not get up. If a man speaks too loudly, somebody comes with a whip. He may not speak loudly, because that would show emotion, and as soon as there is emotion, there is danger of fighting and killing. Therefore no weapons are allowed. Also, when the palaver ends one must say shauri kisha, meaning, “Now the palaver is finished.” I once got up before I had said that, and my headman came quite excitedly to me and said, “Now, don’t get up!” And then I said shauri kisha, and everything was all right. If I said a mantra, I could go. I must say that the whole magic circle is now dissolved, and then I can go without rousing the suspicion that somebody is offended or in a wild mood. Otherwise it is dangerous, then there might be anything, perhaps murder, for one is getting up obviously because one is crazy. It sometimes happens that they get so excited in their dances that they begin to kill. For instance, those two cousins Sarasin, who made the exploration in Celebes, were almost killed by men who were really very friendly with them. 15 They were showing them the war dances, and they got so much in the mood of war, so frenzied, that they threw their spears at them. It was sheer luck that they escaped. You see, anvhata is still very feeble, and maõipÖra psychology is quite close to us. We still have to be polite to people to avoid the explosions of maõipÖra. 15 Paul and Fritz Sarasin published an account of their anthropological expeditions in Reisen in Celebes ausgeführt in den Jahren 1893–1896 und 1902–1903 (Travels in Celebes taken in the years 1893–1896 and 1902–1903), 2 vols. (Wiesbaden, 1905). 41
LECTURE 3 LECTURE 3 26 October 1932 Dr. Jung: I will continue our discussion of the cakras. You remember, we were speaking chiefly of the transformation from maõipÖra to anvhata. Inanvhata something is attained which was begun in mulvdhvra, through a series of four stages. How might these four stages also be designated? Dr. Reichstein: They are the four elements. Dr. Jung: Exactly. Each of the four lower centers has an element belonging to it—mÖlvdhvra, the earth, svvdhiü°hvna, the water, then comes fire in maõipÖra, and finally air in anvhata. So one can see the whole thing as a sort of transformation of elements, with the increase of volatility—of volatile substance. And the next form we reach is viçuddha, 1 which is the ether center. Now, what is ether? Do you know anything about it from the physical point of view? Remark: It penetrates everything. Mrs. Sawyer: You cannot catch it. Dr. Jung: Why not? Since it penetrates everywhere, why can it not be found everywhere? Mr. Dell: It cannot be measured; it is a thought. Dr. Jung: Yes, one finds it only within one’s brain, nowhere else; it is a concept of substance that has none of the qualities that matter should have. It is matter that is not matter, and such a thing must necessarily be a concept. Now, in the viçuddha center—beyond the four elements—one reaches what stage? Mrs. Crowley: A more conscious state, abstract thought perhaps? Dr. Jung: Yes, one reaches a sphere of abstraction. There one steps beyond the empirical world, as it were, and lands in a world of concepts. And what are concepts? What do we call the substance of concepts? Mrs. Crowley: Psychology? Dr. Jung: Or say psychical psychology; that would express the science 1 Hauer described the viçuddha cakra as “the cleansed one, or cleansing” (HS, 69). 42
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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
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INTRODUCTION well.” 96 The feelin
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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 and 92: LECTURE 2 emotions come up, they be
Page 93 and 94: LECTURE 2 Mr. Baumann: I think ther
Page 95: LECTURE 2 always far down in mÖlvd
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
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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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