Psychology of Yoga and Meditation: Lectures Delivered at ETH Zurich, Volume 6: 1938–1940 9780691213774

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Psychology of Yoga and Meditation

A list of Jung’s works appears at the back of the volume.

Psy­chol­ogy of Yoga and Meditation Volume 6: Lectures delivered at the ETH Zu­r ich October 1938 to June 1939 and November 1940

C. G. JUNG EDITED AND INTRODUCED BY MARTIN LIEBSCHER

Translated by Heather McCartney and John Peck

Published with the support of the Philemon Foundatiom This book is part of the Philemon Series of the Philemon Foundation

P r i n c e­t o n U n i v e r s i t y P r e s s P r i n c e­t o n a n d O x f o r d

Copyright © 2020 by Prince­ton University Press Requests for permission to reproduce material from this work should be sent to permissions@press​.­princeton​.­edu Published by Prince­ton University Press 41 William Street, Prince­ton, New Jersey 08540 6 Oxford Street, Woodstock, Oxfordshire OX20 1TR All illustrations are reproduced by permission of ­either the Jung estate or the Philemon Foundation. press​.­princeton​.­edu All Rights Reserved ISBN 9780691206585 ISBN (e-­book) 9780691213774 LCCN 2020946519 British Library Cataloging-­in-­Publication Data is available Editorial: Fred Appel and Jenny Tan Production Editorial: Debbie Tegarden Text Design: Carmina Alvarez Jacket/Cover Design: Black Arts Studios Production: Erin Suydam Publicity: Kate Kensley and Kathryn Stevens Copyeditor: Jay Boggis Jacket art courtesy of bortonia / iStockphoto Printed on acid-­free paper. ∞ Printed in the United States of Amer­i­ca 10 ​9 ​8 ​7 ​6 ​5 ​4 ​3 ​2 ​1

Contents

General Introduction Ernst Falzeder, Martin Liebscher, and Sonu Shamdasani

vii

Editorial Guidelines

xvii

Acknowl­edgments

xxi xxiii

Chronology Introduction to Volume 6 Martin Liebscher Translator’s Note

xlv lxxi

THE LECTURES ON THE PSY­C HOL­O GY OF YOGA AND EASTERN MEDITATION CONSISTING OF WINTER SEMESTER 1938/1939 AND THE FIRST HALF OF SUMMER SEMESTER 1939 AS WELL AS LECTURES 1 AND 2 OF THE WINTER SEMESTER 1940/1941 Lecture 1

28 October 1938

3

Lecture 2

4 November 1938

13

Lecture 3

11 November 1938

26

Lecture 4

25 November 1938

38

Lecture 5

2 December 1938

49

Lecture 6

9 December 1938

61

Lecture 7

16 December 1938

70

Lecture 8

13 January 1939 81

vi ∙ contents

Lecture 9

20 January 1939 92

Lecture 10

27 January 1939 103

Lecture 11

3 February 1939

114

Lecture 12

10 February 1939

123

Lecture 13

17 February 1939

137

Lecture 14

24 February 1939

150

Lecture 15

3 March 1939

163

SUMMER SEMESTER 1939 Lecture 1

28 April 1939

177

Lecture 2

5 May 1939

186

Lecture 3

12 May 1939

198

Lecture 4

19 May 1939

208

Lecture 5

26 May 1939

219

Lecture 6

2 June 1939 229

Lecture 7

9 June 1939 241

Lecture 8

16 June [questions, the rest in volume 7]

253

Lecture 9

23 June [questions, the rest in volume 7]

254

Appendix

263

WINTER SEMESTER 1940/1941 Lecture 1

8 November 1940

265

Lecture 2

15 November 1940

277

Abbreviations

291

Bibliography

293

Index

311

General Introduction ERNST FALZEDER, MARTIN LIEBSCHER, AND SONU SHAMDASANI

Between 1933 and 1941, C. G. Jung lectured at the Swiss Federal Institute for Technology (ETH). He was appointed a professor ­there in 1935. This represented a resumption of his university c­ areer ­after a long hiatus, as he had resigned his post as a lecturer in the medical faculty at the University of Zu­rich in 1914. In the intervening period, Jung’s teaching activity had principally consisted in a series of seminars at the Psy­chol­ogy Club in Zu­rich, which ­were restricted to a membership consisting of his own students or followers. The lectures at ETH w ­ ere open, and the audience for the lectures was made up of students at ETH, the general public, and Jung’s followers. The attendance at each lecture was in the hundreds: Josef Lang, in a letter to Hermann Hesse, spoke of six hundred participants at the end of 1933,1 Jung counted four hundred in October 1935.2 Kurt Binswanger, who attended the lectures, recalled that p ­ eople often could not find a seat and that the listeners “­were of all ages and of all social classes: students . . . ; middle-­aged ­people; also many older ­people; many ladies who ­were once in analy­sis with Jung.”3 Jung himself attributed this success to the novelty of his lectures and expected a gradual decline in numbers: “­Because of the huge crowd my lectures have to be held in the auditorium maximum. It is of course their sensational nature that enchants p ­ eople to come. As soon as p ­ eople ­will realize that t­ hese lectures are concerned with serious ­matters, the numbers ­will become more modest.”4 1  Josef Bernhard Lang to Hermann Hesse, end of November  1933 (Hesse, 2006, p. 299). 2   Jung (1977), p. 87. 3   Interview with Gene Nameche [JOHA], p. 6. 4   Jung to Jolande Jacobi, 9 January 1934 [JA].

viii ∙ general introduction

­ ecause of this context, the language of the lectures is far more accesB sible than Jung’s published works at this time. Binswanger also noted that “Jung prepared each of ­those lectures extremely carefully. ­After the lectures, a part of the audience always remained to ask questions, in a totally natu­ral and relaxed situation. It was also pleasant that Jung never appeared at the last minute, as so many other lecturers did. He, on the contrary, was already pre­sent before the lecture, sat on one of the benches in the corridor; and ­people could go and sit with him. He was communicative and open.”5 The lectures usually took place on Fridays between 6 and 7 p.m. The audience consisted of regular students of technical disciplines, who ­were expected to attend additional courses from a subject of the humanities. But as it was pos­si­ble to register as a guest auditor, many of ­those who had come to Zu­rich to study with Jung or undertake therapy attended the lectures as an introduction to Analytical Psy­chol­ogy. In addition, Jung also held ETH seminars with ­limited numbers of participants, in which he would further elaborate on the topics of the lectures. During the eight years of his lectures—­which ­were only interrupted in 1937, when Jung travelled to India—he covered a wide range of topics. ­These lectures are at the center of Jung’s intellectual activity in the 1930s, and furthermore provide the basis of his work in the 1940s and 1950s. Thus, they form a critical part of Jung’s oeuvre, one that has yet to be accorded the attention and study that it deserves. The subjects that Jung addressed in ETH lectures are prob­ably even more significant to present-­day scholars, psychologists, psychotherapists, and the general public than they ­were when they ­were first delivered. The passing years have seen a mushrooming of interest in Eastern thought, Western hermeticism and mystical traditions, the rise of the psychological types industry and the dream work movement, and the emergence of a discipline of the history of psy­chol­ogy.

Contents of the Lectures Volume 1: History of Modern Psy­chol­ogy (Winter Semester 1933/1934) The first semester, from 20 October 1933 to 23 February 1934, consists of sixteen lectures on what Jung called the history of “modern psy­chol­ ogy,” by which he meant psy­chol­ogy as “a conscious science,” not one that proj­ects the psyche into the stars or alchemical pro­cesses, for instance. His 5

  Interview with Gene Nameche [JOHA], p. 6.

general introduction  ∙  ix

account starts at the dawn of the age of Enlightenment, and pre­sents a comparative study of movements in French, German, and British thought. He placed par­tic­ul­ar emphasis on the development of concepts of the unconscious in nineteenth-­century German Idealism. Turning to E ­ ngland and France, Jung traced the emergence of the empirical tradition and of psychophysical research, and how t­ hese in turn w ­ ere taken up in Germany and led to the emergence of experimental psy­chol­ogy. He reconstructed the rise of scientific psy­chol­ogy in France and in the United States. He then turned to the significance of spiritualism and psychical research in the rise of psy­chol­ogy, paying par­tic­u­lar attention to the work of Justinus Kerner and Théodore Flournoy. Jung devoted five lectures to a detailed study of Kerner’s work, The Seeress of Prevorst (1829),6 and two lectures to a detailed study of Flournoy’s From India to the Planet Mars (1899).7 ­These works initially had a considerable impact on Jung. As well as elucidating their historical significance, his consideration of them enables us to understand the role that his reading of them played in his early work. Unusually, in this section Jung eschewed a conventional history of ideas approach, and placed special emphasis on the role of patients and subjects in the constitution of psy­chol­ogy. In the course of his reading of ­these works, Jung developed a detailed taxonomy of the scope of h ­ uman consciousness, which he presented in a series of diagrams. He then presented a further series of illustrative case studies of historical individuals in terms of this model: Niklaus von der Flüe, Goethe, Nietz­sche, Freud, John D. Rocke­fel­ler, and the “so-­called normal man.” Of the major figures in twentieth-­century psy­chol­ogy, Jung was arguably the most historically and philosophically minded. ­These lectures thus have a twofold significance. On the one hand, they pre­sent a seminal contribution to the history of psy­chol­ogy, and hence to the current historiography of psy­chol­ogy. On the other hand, it is clear that the developments that Jung reconstructed teleologically culminate in his own “complex psy­ chol­ogy” (his preferred designation for his work), and thus pre­sent his own understanding of its emergence. This account provides a critical correction to the prevailing Freudocentric accounts of the development of Jung’s work, which ­were already in circulation at this time. The detailed taxonomy of consciousness that he presented in the second part of this semester was not documented in any of his published works. In presenting it, Jung noted that the difficulties which he had encountered with his 6 7

  Kerner (1829).   Flournoy (1900 [1899]).

x ∙ general introduction

proj­ect for a psychological typology had led him to undertake this. Thus ­these lectures pre­sent critical aspects of Jung’s mature thought that are unavailable elsewhere. Volume 2: Consciousness and the Unconscious (Summer Semester 1934) This volume pre­sents twelve lectures from 20 April 1934 to 13 July 1934. Jung commenced with lectures on the problematic status of psy­chol­ogy, and attempted to give an account as to how the vari­ous views of psy­chol­ ogy in its history, which he had presented in the first semester, had been generated. This led him to account for national differences in ideas and outlook, and to reflect on dif­fer­ent characteristics and difficulties of the En­glish, French, and German languages when it came to expressing psychological materials. Reflecting on the significance of linguistic ambiguity led Jung to give an account of the status of the concept of the unconscious, which he illustrated with several cases. Following ­these general reflections, he presented his conception of the psychological functions and types, illustrated by practical examples of their interaction. He then gave an account of his concept of the collective unconscious. Filling a lacuna in his ­earlier accounts, he gave a detailed map of the differentiation and stratification of its contents, in par­tic­u­lar as regards cultural and “racial” differences. Jung then turned to describing methods for rendering accessible the contents of the unconscious: the association experiment, the psycho-­galvanic method, and dream analy­sis. In his account of ­these methods, Jung revised his previous work in the light of his pre­sent understanding. In par­tic­u­lar, he gave a detailed account of how the study of associations in families enabled the psychic structure of families and the functioning of the complexes to be studied. The semester concluded with an overview of the topic of dreams and the study of several dreams. On the basis of his reconstruction of the history of psy­chol­ogy, Jung then devoted the rest of this and the following semesters to an account of his “complex psy­chol­ogy.” As in the other semesters, Jung was confronted with a general audience, a context that gave him a unique opportunity to pre­sent a full and generally accessible account of his work, as he could not presuppose prior knowledge of psy­chol­ogy. Thus we find h ­ ere the most detailed, and perhaps most accessible, introduction to his own theory. This is by no means just an introduction to previous work, however, but a full-­ scale reworking of his early work in terms of his current understanding,

general introduction  ∙  xi

and it pre­sents models of the personality that cannot be found anywhere ­else in his work. Thus, this volume is Jung’s most up-­to-­date account of his theory of complexes, association experiments, understanding of dreams, the structure of the personality, and the nature of psy­chol­ogy. Volume 3: Modern Psy­chol­ogy and Dreams (Winter Semester 1934/1935 and Summer Semester 1935) The third volume pre­sents lectures from two consecutive semesters: seventeen lectures from 26 October 1934 to 8 March 1935, and eleven lectures from 3 May 1935 to 12 July 1935, ­here collected in one volume as they all deal primarily with pos­si­ble methods to access, and try to determine the content of, the unconscious. Jung starts with a detailed description of Freud’s and, to a somewhat lesser extent, Adler’s theory and method of analyzing dreams, and then proceeds to his own views (dreams are “pure nature” and of a complementary/compensatory character) and technique (context, amplification). He focuses particularly on three short dream series, the first from the Nobel Prize winner Wolfgang Pauli, the second from a young homosexual man, and the third from a psychotic person, using them to describe and interpret special symbolisms. In the following semester, he concludes the discussion of the mechanism, function, and use of dreams as a method to enlighten us and to get to know the unconscious, and then draws attention to “Eastern parallels,” such as yoga, while warning against their indiscriminate use by Westerners. Instead he devotes the rest of the semester to a detailed example of “active imagination,” or “active phantasizing,” as he calls it h ­ ere, with the help of the case of a fifty-­five-­year-­old American lady, the same case that he discussed at length in the German seminar of 1931. This volume gives a detailed account of Jung’s understanding of Freud’s and Adler’s dream theories, shedding in­ter­est­ing light on the points in which he concurred and in which he differed, and how he developed his own theory and method in contradistinction to t­ hose. Since he was dealing with a general audience, a fact that he was very much aware of, he tried to stay on a level as basic as pos­si­ble—­which is also of ­great help to the contemporaneous, nonspecialized reader. This is also true for his method of active imagination, as exemplified in one long example. Although he used material also presented elsewhere, the pre­sent account is highly in­ter­est­ing precisely b ­ ecause it is tailored to a most varied general audience, and differs accordingly from pre­sen­ta­tions given to the hand-­ picked participants in his “private” seminars, or in specialized books.

xii ∙ general introduction

Volume 4: Psychological Typology (Winter Semester 1935/1936 and Summer Semester 1936) The fourth volume also combines lectures from two semesters: fifteen lectures from 25 October 1935 to 6 March 1936, and thirteen lectures from 1 May 1936 to 10 July 1936. The winter semester gives a general introduction into the history of typologies, and typology in intellectual and religious history, from antiquity to Gnosticism and Chris­tian­ity, from Chinese philosophy (yin/yang) to Persian religion and philosophy (Ahriman/ Lucifer), from the French revolution (“déesse raison”) to Schiller’s Letters on the Aesthetic Education of Man. Jung introduces and describes in detail the two attitudes (introversion and extraversion) and the four functions (thinking and feeling as rational functions, sensation and intuition as irrational functions). In the summer semester, he focuses on the interplay between the attitudes and the vari­ous functions, detailing the pos­si­ ble combinations (extraverted and introverted feeling, thinking, sensation, and intuition) with the help of many examples. This volume offers an excellent, first-­hand introduction to Jung’s typology, and is the alternative for contemporaneous readers who are looking for a basic, while au­then­tic text, as opposed to Jung’s magnum opus Psychological Types, which, as it ­were, hides the sleeping beauty ­behind a thick wall of thorny bushes, namely, its 400 plus pages of “introduction,” only ­after which Jung deals with his own typology proper. As in the previous volumes, readers ­will benefit from the fact that Jung was compelled to give a basic introduction to and overview of his views. Volume 5: Psy­chol­ogy of the Unconscious (Summer Semester 1937 and Summer Semester 1938) Jung dedicated his lectures of summer 1937 (23 April–9 July; eleven lectures) and summer 1938 (29 April–8 July; ten lectures) to the psy­chol­ogy of the unconscious. The understanding of the so­cio­log­i­cal and historical de­pen­dency of the psyche and the relativity of consciousness form the basis to familiarize the audience with dif­fer­ent manifestations of the unconscious related to hypnotic states and cryptomnesia, unconscious affects and motivation, memory and forgetting. Jung shows the normal and pathological forms of invasions of unconscious contents into consciousness and outlines the methodologies to bring unconscious material to the surface. This includes methods such as the association experiment, dream analy­sis, active imagination, as well as dif­fer­ent forms of creative expression, but also ancient tools of divination including astrology and

general introduction  ∙  xiii

the I-­Ching. The summer semester of 1938 returned to the dream series of the young homosexual man discussed in detail in the lectures of 1935, this time highlighting Jung’s method of dream interpretation on an individual and a symbolic level. Jung illustrates his lectures with several diagrams and clinical cases to make it more accessible to nonpsychologists. In some instances the lectures provide welcome additional information to published articles, as Jung was not obliged to restrict his material to a confined space. For example, Jung elaborated on the famous case of the so-­called moon-­patient, which was so impor­tant for his understanding of psychic real­ity and psychosis, or gave a very personal introduction to the usage of the I-­Ching. The lectures also shed a new historical light on his journeys to Africa, India, and New Mexico and his reception of psy­chol­ogy, philosophy, and lit­er­a­ture. Volume 6: Psy­chol­ogy of Yoga and Meditation (Winter Semester 1938/1939 and Summer Semester 1939; plus the First Two Lectures of the Winter Semester 1940/1941) The lecture series of the winter semester 1938/1939 (28 October–3 March; fifteen lectures) and the first half of the summer semester 1939 (28 April–9 June; six lectures) are concerned with Eastern spirituality. Starting out with the psychological concept of active imagination, Jung seeks to find parallels in Eastern meditative practices. His focus is directed on meditation as taught by dif­fer­ent yogic traditions and in Buddhist practice. The texts for Jung’s interpretation are Patanjali’s Yoga Sûtra, according to the latest research written around 400 CE8 and regarded as one of the most impor­tant sources for our knowledge of yoga ­today, the Amitâyur-­Dhyâna-­Sûtra from the Chinese Pure Land Buddhist tradition, translated from Sanskrit to Chinese by Kâlayasas in 424 CE,9 and the Shrî-­chakra-­sambhâra Tantra, a scripture related to tantric yoga, translated and published in En­glish by Arthur Avalon (Sir John Woodroffe) in 1919.10 Nowhere ­else in Jung’s works can one find such detailed psychological interpretations of ­those three spiritual texts. In their importance for understanding Jung’s take on Eastern mysticism, the lectures of 1938/39

  Maas (2006).  Müller (1894), pp. xx–­xxi. 10   Avalon (1919). 8 9

xiv ∙ general introduction

can only be compared to his reading of the Secret of the Golden Flower11 or the seminars on Kundalini Yoga.12 In the winter semester 1940/41, Jung summarizes the arguments of his lectures on Eastern meditation. The summary is published as an addendum at the end of this volume. Volume 7: Spiritual Exercises of Ignatius of Loyola (Summer Semester 1939 and Winter Semester 1939/1940; in Addition: Lecture 3, Winter Semester 1940/1941) The second half of the summer semester 1939 (16 June–7 July; four lectures) and the winter semester 1939/40 (3 October–8 March; sixteen lectures) w ­ ere dedicated to the Exercitia Spiritualia13 of Ignatius of Loyala, the founder and first general superior of the Society of Jesus (Jesuits). As a knight and soldier, Ignatius was injured in the ­battle of Pamplona (1521), in the aftermath of which he experienced a spiritual conversion. Subsequently he renounced his worldly life and devoted himself to the ser­vice of God. In March 1522, the Virgin Mary and the infant Jesus appeared to him at the shrine of Montserrat, which led him to search for solitude in a cave near Manresa. ­There he prayed for seven hours a day and wrote down his experiences for o ­ thers to follow. This collection of prayers, meditations, and m ­ ental exercises built the foundation of the Exercitia Spiritualia (1522–1524). In the text, Jung saw the equivalent to the meditative practice of the Eastern spiritual tradition. He provides a psychological reading of it, comparing it to the modern Jesuit understanding of theologians like Erich Przywara. Jung’s considerations on the Exercitia Spiritualia follow the lectures on Eastern meditation of the previous year. Nowhere in Jung’s writings is ­there to be found a similarly intense comparison between oriental and occidental spiritualism. Its approach equals the aim of the annual Eranos conference, namely to open up a dialogue between the East and the West. Jung’s critical remarks about the embrace of Eastern mysticism by modern Eu­ro­pe­ans and his suggestion to the latter to come back to their own traditions are illuminated through t­ hose lectures. In the winter semester 1940/1941, Jung dedicated the third lecture to a summary of his lectures on the Exercitia Spiritualia. This summary is added as an addendum to volume 7.   Jung (1929).   Jung (1932). 13   Ignatius of Loyala (1996 [1522–1524]). 11 12

general introduction  ∙  xv

Volume 8: The Psy­chol­ogy of Alchemy (Winter Semester 1940/1941 and Summer Semester 1941) The lectures of the winter semester 1940/41 (from lecture 4 onward; 29 November–28 February; twelve lectures) and the summer semester 1941 (2 May–11 July; eleven lectures) provide an introduction to Jung’s psychological understanding of alchemy. He explained the theory of alchemy, outlined the basic concepts, and gave an account of psychological research into alchemy. He showed the relevance of alchemy for the understanding of the psychological pro­cess of individuation. The alchemical texts that Jung talked about included, next to famous examples such as the Tabula Smaragdina and the Rosarium Philosophorum, many less well-­known alchemical treatises. The lectures on alchemy built a cornerstone in the development of Jung’s psychological theory. His Eranos lectures from 1935 and 1936 w ­ ere dedicated to the psychological meaning of alchemy and w ­ ere ­later merged together in Psy­chol­ogy and Alchemy (1944). The ETH lectures on alchemy highlight the way Jung’s thinking of alchemy developed through t­hose years. As an introduction to alchemy, they provide an indispensable tool in order to understand the complexity of his late works such as Mysterium Coniunctionis.

References Avalon, Arthur [Sir John Woodroffe] (ed.) (1919). Shrî-­chakra-­sambhâra Tantra. Trans. Kazi Dawa-­Samdup. Tantrik Texts, vol. 7. London: Luzac & Co; Calcutta: Thacker, Spink & Co. Flournoy, Théodore (1900 [1899]). Des Indes à la planète Mars. Étude sur un cas de somnambulisme avec glossolalie. Paris, Geneva: F. Alcan, Ch. Eggimann. From India to the Planet Mars. A Case of Multiple Personality with Imaginary Languages. With a Foreword by C. G. Jung and Commentary by Mireille Cifali. Ed. and introduced by Sonu Shamdasani. Prince­ton: Prince­ton University Press, 1994. Hesse, Hermann (2006 [1916–1944]). “Die dunkle und wilde Seite der Seele”: Briefwechsel mit seinem Psychoanalytiker Josef Bernhard Lang 1916–1944. Ed. Thomas Feitknecht. Frankfurt am Main: Suhrkamp. (Saint) Ignatius of Loyola (1996 [1522–1524]). The Spiritual Exercises, in Personal Writings: Reminiscences, Spiritual Diary, Selected Letters Including the Text of The Spiritual Exercises. Trans. with introductions and notes by Joseph A. Munitiz and Philip Endean. London: Penguin, pp. 281–328. Jung, C. G. (1929). Commentary on “The Secret of the Golden Flower.” CW 13. Jung, C.  G. (1932). The Psy­chol­ogy of Kundalini Yoga: Notes of the Seminar Given in 1932 by C. G. Jung. Ed. Sonu Shamdasani. Bollingen Series XCIX. Prince­ton: Prince­ton University Press, 1996.

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Kerner, Justinus Andreas Christian (1829). Die Seherin von Prevorst. Eröffnungen über das innere Leben und über das Hineinragen einer Geisterwelt in die unsere. Two vols. Stuttgart, Tubingen: J. G. Cotta’sche Buchhandlung. 4., vermehrte und verbesserte Auflage: Stuttgart, Tubingen: J. G. Cotta’scher Verlag. Reprint: Kiel: J. F. Steinkopf Verlag, 2012. The Seeress of Prevorst, Being Revelations Concerning the Inner-­Life of Man, and the Inter-­Diffusion of a World of Spirits in the One We Inhabit. Trans. Catherine Crowe. London: J.  C. Moore, 1845. Digital reprint: Cambridge: Cambridge University Press, 2011. Maas, Philipp A. (2006). Samâdhipâda: das erste Kapitel des Pâtañjalayogaśâstra zum ersten Mal kritisch ediert. Aachen: Shaker. Müller, Max (1894). Introduction to Buddhist Mahâyâna Texts, The Sacred Books of The East, vol. 49. Ed. Max Müller. Oxford: The Clarendon Press.

Editorial Guidelines

With the exception of a few preparatory notes, ­there is no written text by Jung. The pre­sent text has been reconstructed by the editors through several notes by participants of Jung’s lectures. Through the use of short-­ hand, the notes taken by Eduard Sidler, a Swiss engineer, and Rivkah Schärf—­who ­later became a well known religious scholar, psychotherapist, and collaborator of Jung—­provide a fairly accurate first basis for the compilation of the lectures. (The short-­hand method used is outdated and had to be transcribed by experts in the field.) Together with the recently discovered scripts by Otto Karthaus, who made a ­career as one of the first scientific vocational counselors in Switzer­ land, Bertha Bleuler, and Lucie Stutz-­Meyer, the gymnastic teacher of the Jung ­family, ­these notes enable us to not only regain access to the contents of Jung’s orally delivered lectures, but also to get a feeling for the fascination of the audience with Jung the orator. ­There also exists a set of mimeographed notes in En­glish that have been privately published and circulated in ­limited numbers. They ­were edited and translated by an English-­speaking group in Zu­rich around Barbara Hannah and Elizabeth Welsh, and pre­sent more of a résumé than an attempt at a verbatim account of the content of the lectures. For the first years Hannah’s edition relied only on the notes by Marie-­Jeanne Schmid, Jung’s secretary at the time; for the ­later lectures the script of Rivkah Schärf provided the only source for most of the text. The edition was disseminated in private imprints from 1938 to 1968. The Hannah edition does deviate from Jung’s original spoken text as recorded in the other notes. Hannah and Welsh stated in their “Prefatory Note” that their compilation did “not claim to be a verbatim report or literal translation.” Hannah was mainly interested in the creation of a readable and consistent text and did not shy away from adding or omitting passages for that purpose. As her edition was only based on one set of notes she could not correct passages where Schmid or Schärf rendered

xviii ∙ editorial guidelines

Jung’s text wrongly. But as Hannah had the advantage of talking to Jung in person, when she was not sure about the content of a certain passage, her En­glish compilation is sometimes useful to provide additional information to the readers of our edition. In contrast to a critical edition, it is not intended to provide the differing variations in a separate critical apparatus. Had we faithfully listed all the minor or major variants in the scripts, the text would have become virtually unreadable and thus would have lost the accessibility that is the hallmark of Jung’s pre­sen­ta­tion. For the most part, however, we can be reasonably certain that the compilation accurately reflects what Jung said, although he may have used dif­fer­ent words or formulations. Moreover, in quite a number of key passages it was even pos­si­ble to reconstruct the verbatim content, for example, when dif­fer­ent note takers identified certain passages as direct quotes. Variations often do not add to the content and intelligibility, and often originated in errors or lack of understanding by the participant taking notes. In their compilation, the editors have worked according to the princi­ple that as much information as pos­si­ble should be extracted from the manuscripts. If ­there are obvious contradictions that cannot be de­cided by the editor, or, as might be the case, clear errors on behalf of Jung or the listener, it ­will be clarified by the editor’s annotation. Of the note takers, Eduard Sidler, whose background was in engineering, had the least understanding of Jungian psy­chol­ogy at the beginning, although naturally he became more familiar with Jungian psy­chol­ogy over time. In any case, he did try to protocol faithfully as much as he could, making his the most detailed notes. Sometimes he could no longer follow, however, or clearly misunderstood what was said. On the other hand, we have Welsh and Hannah’s version, which in itself was already a collation and obviously heavi­ly edited, but is (at least for the first semesters) the most consistent manuscript and also contains t­hings that are missing in other notes. Moreover, they state that “Prof. Jung himself . . . ​has been kind enough to help us with certain passages,” although we do not know which t­ hese are. In addition, over the course of the years, and also for individual lectures, the quality, accuracy, and reliability of the scripts by the dif­fer­ent note takers vary, as is only natu­ral. In short, the best we can do is try and find an approximation of what Jung actually said. In essence, it ­will always have to be a judgment call how to collate t­ hose notes. It is thus impossible to establish exact editorial princi­ples for each and ­every situation, so that dif­fer­ent editors would inevitably arrive at exactly

editorial guidelines  ∙  xix

the same formulations. We could only adhere to some general guidelines, such as “Interfere as l­ittle as pos­si­ble, and as much as necessary,” or “Try to establish what the most likely t­ hing was that Jung might have said, on the basis of all the sources available” (including the Collected Works, autobiographical works or interviews, other seminars, interviews, e­ tc.). If two transcripts concur, and the third is dif­fer­ent, it is usually safe to go with the first two. In some cases, however, it is clear from the context that the two are wrong, and the third is correct. Or if all three of them are unclear, it is sometimes pos­si­ble to “clean up” the text by having recourse to the lit­er­a­ture, for instance, when Jung summarizes Kerner’s story of the Seeress of Prevorst. As with all scholarly works of this kind, ­there is no explicit ­recipe that can be fully spelled out: One has to rely on one’s scholarly judgement. ­These difficulties not only concern the establishment of the text of Jung’s ETH lectures, but also pertain to notes of his seminars in general, many of which have already appeared in print without addressing this prob­lem. For instance, the introduction to the Dream Analy­sis seminar mentions the number of ­people that w ­ ere involved in preparing the notes, but ­there is no account of how they worked, or how they established the text (Jung, 1984, pp. x–xi). Some manuscript notes in the library of the Analytical Psy­chol­ogy Club in Los Angeles indicate that the compilation of the notes involved significant “pro­cessing by committee.” It is in­ter­ est­ing in this regard to compare the sentence structure of the Dream Analy­sis seminar with the 1925 seminar, which was checked by Jung. On 19 October 1925, Jung wrote to Cary Baynes, a­ fter checking her notes and acknowledging her literary input: “I faithfully worked through the notes as you w ­ ill see. I think they are as a w ­ hole very accurate. Certain lectures are even fluent, namely t­ hose which you could not stop your libido from flowing in” (Cary Baynes papers, con­temporary medical archives, Wellcome Library, London). Our specific situation seems to be a “luxury” prob­lem, as it w ­ ere, b ­ ecause we have several transcripts, which was often not the case in other seminars. We also have the disadvantage of no longer being able to ask Jung himself, as for instance Cary Baynes, Barbara Hannah, Marie-­Jeanne Schmid, or Mary Foote could do. We can only work as best we can, and caution the reader that t­here is no guarantee that this is “verbatim Jung,” although we have tried to come as close as pos­si­ble to what he actually said.

Acknowl­edgments

The preparation for publication of ­these lectures, from thousands of pages of auditors’ notes, has had a long gestation. Like a complex jigsaw puzzle assembled by numerous hands over many years, this work would not have been pos­si­ble without the contributions of many individuals, to whom thanks are due. The Philemon Foundation, ­under its past presidents Steve Martin, Judith Harris and Richard Skues, past copresident, Nancy Furlotti, and pre­sent president, Caterina Vezzoli, has been responsible for this proj­ect since 2004. Without the contributions of its donors, none of the editorial work would have been pos­si­ble or come to fruition. From 2012 to 2020, the proj­ect was supported by Judith Harris at  UCL. From 2004 to 2011, the proj­ect was principally supported by Carolyn Fay, the C. G. Jung Educational Center of Houston, the MSST Foundation, and the Furlotti F ­ amily Foundation. The proj­ect was also supported by research grants from the International Association for Analytical Psy­chol­ ogy in 2006, 2007, 2008, and 2009. This publication proj­ect was commenced by the former Society of Heirs of C. G. Jung (now the Foundation of the Works of C. G. Jung), between 1993 and 1998. Since its inception, Ulrich Hoerni has been involved in nearly ­every phase of the proj­ect, actively supported between 1993 and 1998 by Peter Jung. The executive committee of the Society of Heirs of C. G. Jung released the scripts for publication. At ETH Zu­rich, the former head of the archives, Beat Glaus, made scripts available and supervised transcriptions. Ida Baumgartner and Silvia Bandel transcribed shorthand notes of the lectures; C.  A. Meier provided general information about the lectures; Marie-­Louise von Franz provided information about the editing of Barbara Hannah’s scripts; Helga Egner and Sonu Shamdasani gave editorial advice; at the Jung ­Family Archives, Franz Jung and Andreas Jung made scripts and related materials available; at the Archives of the Psychological Club, the former chairman, Alfred Ribi, and the librarian, Gudrun Seel, made lecture notes available; Sonu Shamdasani

xxii ∙ acknowl­ e dgments

found notes taken by Lucie Stutz-­Meyer. Rolf Auf der Maur and Leo La Rosa provided l­egal advice and managed contracts. In 2004, the Philemon Foundation took on the proj­ect, in collaboration with the Society of Heirs of C.  G. Jung, and since 2007, with its successor organ­ization, the Foundation of the Works of C. G. Jung, and the ETH Zu­rich Archives. At the Foundation of the Works of C. G. Jung, Ulrich Hoerni, former president and executive director, Daniel Niehus, president, and Thomas Fischer, executive director, oversaw the proj­ect, and Ulrich Hoerni, Thomas Fischer, and Bettina Kaufmann, editorial assistant, reviewed the manuscript. Since 2007, Peter Fritz of the Paul & Peter Fritz Agency has been responsible for managing contracts. At the ETH Zu­rich Archives, Rudolf Mumenthaler, Michael Gasser, former directors, Christian Huber, director, and Yvonne Voegeli made scripts and related documents available. Nomi Kluger-­Nash provided Rivkah Schärf’s shorthand notes of some of the lectures, which w ­ ere then transcribed by Silvia Bandel. Steve Martin provided Bertha Bleuler’s shorthand notes of some of the lectures. The editorial work has been overseen by Sonu Shamdasani, general editor of the Philemon Foundation. From 2012 the compilation and editorial work has been undertaken by Ernst Falzeder and Martin Liebscher at the Health Humanities Centre and German Department at UCL. They were joined by Christopher Wagner in 2018. The editor of this volume, Martin Liebscher, would like to express his gratitude to the board of the Philemon Foundation and in par­tic­u­lar to Judith Harris for her ongoing support throughout the work on this proj­ ect; Sonu Shamdasani for his scholarly guidance and help; Heather McCartney and John Peck for their dedicated work on the translation; Thomas Fischer, Ulrich Hoerni, and Bettina Kaufmann from the Foundation of the Works of C.G. Jung; to the collaborators on the edition of Jung’s ETH lectures Ernst Falzeder and Christopher Wagner; Fred Appel, Jenny Tan, Debbie Tegarden, Jay Boggis, and Virginia Ling at Prince­ton University Press; Thomas Wilks for his transcription work; Yvonne Voegeli from the C.G. Jung archive at the ETH library; Tony Woolfson; and especially to my wife, Luz Nelly.

Chronology 1933–1941 COMPILED BY ERNST FALZEDER, MARTIN LIEBSCHER, AND SONU SHAMDASANI

Date

Events in Jung’s ­Career

World Events

1933 January

Jung continues his En­glish seminar on Christiana Morgan’s visions, on Wednesday mornings.

30 January

February

Hitler is appointed Reich Chancellor in Germany by the president, Paul von Hindenburg. Jung lectures in Germany (Cologne and Essen) on “The Meaning of Psy­chol­ogy for Modern Man” (CW 10).

27 February

Reichstag fire in Berlin. The fire, possibly a false flag operation, was used as evidence by the Nazis that the Communists w ­ ere plotting against the German government, and the event is seen as pivotal in the establishment of Nazi Germany. Many arrests of leftists. On 28 February, the most impor­tant basic rights of the Weimar republic ­were suspended.

4 March

“Self-­dissolution” of the Austrian parliament, and authoritarian régime ­under Chancellor Engelbert Dollfuß.

5 March

In the German federal elections, the National Socialists become the strongest party with 43.9 % of the votes.

xxiv ∙ chronology

Date

Events in Jung’s ­Career

World Events

13 March to Jung accepts the invitation of 6 April Hans Eduard Fierz to accompany him on a cruise on the Mediterranean, including a visit to Palestine. 18/19 March Athens. Visits the Parthenon and the theatre of Dionysus. 23 March

The German parliament passes the Ermächtigungsgesetz (Enabling Act), according to which the government is empowered to enact laws without the consent of the parliament or the president of the Reich—­a self-­ disempowerment of the parliament.

25–27 March

Jung and Fierz visit Jerusalem, Bethlehem, and the Dead Sea.

28–31 March

Egypt, with visits to Gizeh and Luxor.

March to June

Franklin D. Roo­se­velt starts the New Deal.

1 April

Nationwide boycott of Jewish shops in Germany.

5 April

Via Corfu and Ragusa the General von Steuben lands in Venice, from where Jung and Fierz take the train to Zu­rich.

6 April

Ernst Kretschmer resigns from the presidency of the General Medical Society for Psychotherapy (GMSP) in protest against “po­liti­cal influences.” Jung, as vice-­ president, accepts the acting presidency and editorship of the society’s journal, the Zentralblatt für Psychotherapie.

7 April

The German parliament passes a law that excludes Jews and dissidents from civil ser­vice.

chronology ∙ xxv

Date

Events in Jung’s ­Career

World Events

22 April

“Non-­Aryan” teachers are excluded from their professional organ­ izations, “non-­Aryan” and “Marxist” physicians lose their accreditation with the national health insurance.

26 April

Formation of the Gestapo.

1–10 May

Ban on trade u ­ nions in Germany.

10 May

Public burning of books in Berlin and other cities, including ­those of Freud.

14 May

The Berliner Börsen-­Zeitung publishes “Against psychoanalysis,” describing Jung as the reformer of psychotherapy.

22 May

Sándor Ferenczi dies in Budapest.

27 May/ 1 June

The German government imposes the so-­called Thousand Mark Ban, an economic sanction against Austria. German citizens had to pay a fee of 1000 Reichsmark (or the equivalent of about $5,000 in 2015) to enter Austria.

21 June

Jung accepts the presidency of the GMSP.

26 June

Interview with Jung on Radio Berlin, conducted by Adolf Weizsäcker.

26 June–1 July

1 July Jung gives the “Berlin Seminar,” opened by a lecture by Heinrich Zimmer on 25 June.

14 July

“Law for the prevention of hereditarily diseased offspring” in Germany, which allows the compulsory sterilization of any citizen with alleged hereditary diseases.

14 July

In Germany, all parties with the exception of the NSDAP are banned or dissolve themselves.

xxvi ∙ chronology

Date

Events in Jung’s ­Career

August

Jung’s first attendance at the Eranos meeting in Ascona, giving a talk on “On the Empirical Knowledge of the Individuation Pro­cess” (retitled, CW 9/1).

15 September

Foundation of a new German chapter of the GMSP, whose statutes demand unconditional loyalty to Hitler. Matthias H. Göring, a cousin of Hermann Göring, is named its president.

22 September

World Events

Law on the “Reich chamber of culture” in Germany, enforced conformity [Gleichschaltung] of culture in general, tantamount to an occupational ban on Jews and artists who produce “degenerate” art.

7/8 October Meeting of the Swiss Acad­emy of Medical Science at Prangins. Jung pre­sents a contribution on hallucination (CW 618). 20 October

Jung’s first lecture on “Modern Psy­chol­ogy” at ETH.

5 December

Repeal of Prohibition in the United States with the passage of the Twenty-­first Amendment.

10 December

Nobel Prize in Physics to Erwin Schrödinger and Paul A. M. Dirac “for the discovery of new productive forms of atomic theory.”

December

Jung publishes an editorial in the Zentralblatt of the GMSP, in which he contrasts “Germanic” with “Jewish” psy­chol­ogy (CW 10). The same issue contains a manifesto of Nazi princi­ples by Matthias Göring that, be it by oversight or on purpose, also appears in the international, not only German, edition, against Jung’s wishes. Jung threatens to resign from the presidency, but ultimately stays on.

chronology ∙ xxvii

Date

Events in Jung’s ­Career

World Events

Other Publications in 1933: “Crime and Soul,” CW 18 “On Psy­chol­ogy,” revised version in CW 8 “­Brother Klaus,” CW 11 Foreword to Esther Harding, The Way of All ­Women, CW 18 Review of Gustav Richard Heyer Der Organismus der Seele, CW 18 1934 20 January

German “Work Order Act” and introduction of the “Führer princi­ ple” in economy.

12–16 February

Civil war in Austria, resulting in a ban of all social-­democratic parties and organ­izations, mass arrests, and summary executions.

23 February Jung’s last lecture at ETH in the winter semester of 1933/34. 27 February Gustav Bally publishes a letter to the editor of the Neue Zürcher Zeitung (“Psychotherapy of German Origin?”), in which he strongly criticizes Jung for his alleged Nazi leanings and anti-­Semitic views. Spring

Beginning of Jung’s serious and detailed study of alchemy, assisted by Marie-­Louise von Franz.

13–14 March

Jung publishes a rejoinder to Bally in the NZZ (“Con­temporary Events”, CW 10).

16 March

Publication of B. Cohen, “Is C. G. Jung ‘Conformed’?” in Israelitisches Wochenblatt für die Schweiz.

21 March

Jung’s last seminar on Christiana Morgan’s visions. The participants opt for continuing the En­glish Wednesday morning seminars with one on Nietz­sche’s Zarathustra.

xxviii ∙ chronology

Date

Events in Jung’s ­Career

March/April C. G. Jung, The Real­ity of the Soul: Applications and Advances of Modern Psy­chol­ogy; with contributions from Hugo Rosenthal, Emma Jung, and W. Müller Kranefeldt. April

Jung publishes “Soul and Death” (CW 8).

April

Interview with Jung, “Does the World Stand on the Verge of Spiritual Rebirth?” (Hearst’s International-­Cosmopolitan, New York).

ca. April

Jung publishes “On the Pre­sent Position of Psychotherapy” in the Zentralblatt (CW 10).

20 April

Jung’s first ETH lecture in the summer semester.

2 May

Jung starts the En­glish seminar on Nietz­sche’s Zarathustra (­until 15 February 1939).

5 May

Jung’s inaugural lecture at ETH, “A General Review of Complex Theory” (CW 8).

10–13 May

Jung presides at the Seventh Congress for Psychotherapy in Bad Nauheim, Germany, organised by the GMSP and repeats his talk on the complex theory. Foundation of an international umbrella society, the IGMSP, or­ga­nized in national groups that are ­free to make their own regulations. On Jung’s proposition statutes are passed that (1) provide that no single national society can muster more than 40% of the votes, and (2) allow that individuals (that is, Jews, who are banned from the German society) can join the International Society as “individual members.” Jung is confirmed as president and as editor of the Zentralblatt.

World Events

chronology ∙ xxix

Date 29 May

Events in Jung’s ­Career James Kirsch, “The Jewish Question in Psychotherapy: A Few Remarks on an Essay by C. G. Jung,” in the Jüdische Rundschau.

31 May

15 June

The “Barmen Declaration,” mainly instigated by Karl Barth, openly repudiates the Nazi ideology. It becomes one of the founding documents of the Confessing Church, the spiritual re­sis­tance against National Socialism. Erich Neumann, letter to the Jüdische Rundschau regarding Kirsch’s “The Jewish Question in Psychotherapy.”

30 June/ 1 July

13 July

World Events

The so-­called Röhm putsch. SA leader Ernst Röhm, other high-­ ranking SA members, and alleged po­liti­cal opponents are executed on Hitler’s direct ­orders, among them Röhm’s personal physician Karl-­ Günther Heimsoth, a longtime member of the IGMSP and a personal acquaintance of Jung. Jung’s last ETH lecture in the summer semester.

25 July

Failed putsch attempt by the Nazis in Austria, in which the Austrian chancellor Engelbert Dollfuß is murdered.

29 July

New government in Austria ­under chancellor Kurt Schuschnigg who tries to control the Nazi movement by his own authoritarian, right-­wing regime.

2 August

Death of Reich president Paul von Hindenburg. Hitler assumes chancellorship and presidency in personal ­union, as well as supreme command of the Wehrmacht.

3 August

Gerhard Adler, “Is Jung an Antisemite?”, in the Jüdische Rundschau.

xxx ∙ chronology

Date August

Events in Jung’s ­Career

World Events

Eranos meeting in Ascona. Jung talks on “The Archetypes of the Collective Unconscious” (CW 9/1).

1–7 October Jung gives a seminar at the Société de Psychologie in Basle. 26 October

First ETH lecture of the winter semester 1934/35.

Other publications in 1934: With M. H. Göring, “Geheimrat Sommer on his 70th Birthday,” Zentralblatt VII Circular letter, Zentralblatt, CW 10 Addendum to “Zeitgenössisches,” CW 10 Foreword to Carl Ludwig Schleich, Die Wunder der Seele, CW 18 Foreword to Gerhard Adler, Entdeckung der Seele, CW 18 Review of Hermann Keyserling, La Révolution Mondiale, CW 10 1935 Jung becomes titular professor at ETH. Jung completes his tower at Bollingen, by adding a courtyard and a loggia. 19 January

Jung accepts an invitation to lecture in Holland.

22 January

Foundation of the Swiss chapter of the IGMSP.

24 February

Swiss extend the period of military training.

1 March

Saarland reunion with Germany, marking the beginning of German expansion u ­ nder the National Socialists.

8 March

Final ETH lecture of the winter semester 1934/35.

chronology ∙ xxxi

Date

Events in Jung’s ­Career

World Events

16 March

The German government officially denounces its ­future adherence to the disarmament clauses of the Versailles Treaty.

26 March

Switzerland bans slanderous criticisms of state institutions in the press.

27–30 March

Eighth Congress of the IGMSP in Bad Nauheim (CW 10).

2 May

Franco-­Russian Alliance.

3 May

First ETH lecture of the Summer semester 1935.

May

Jung attends and lectures at an IGMSP symposium on Psychotherapy in Switzerland.

5 June

The Swiss government introduces an extensive armament expansion program.

11 June

The disarmament conference in Geneva ends in failure.

28 June

Publication of Jung’s contribution at the May IGMSP symposium, “What Is Psychotherapy?”, in the Schweizerische Ärztezeitung für Standesfragen (CW 16).

12 July

Jung’s last ETH lecture in the summer semester.

August

Eranos lecture on “Dream Symbols of the Individuation Pro­cess” (CW 9/1).

15 September

Passing of the so-­called Nuremberg Laws in Germany. ­These laws deprive Jews (defined as all t­ hose one-­quarter Jewish or more) and other non-­ “Aryans” of German citizenship, and prohibit sexual relations and marriages between Germans and Jews.

xxxii ∙ chronology

Date

Events in Jung’s ­Career

World Events

30 Sep­tember– Jung gives five lectures at the 4 October Institute of Medical Psy­chol­ogy in London, to an audience of around one hundred (CW 18). October 2 October

Conclusion of the “Long March” in China. Publication of Jung’s “The Psy­­ chol­ogy of ­Dying” (a shortened version of “Soul and Death”) in the Münchner Neueste Nachrichten (CW 8).

2–3 October

Italian invasion of Ethiopia.

25 October

First ETH lecture of the Winter semester 1935/36.

6 October

Interview with Jung, “Man’s immortal mind,” The Observer.

8 November

Switzerland tightens banking secrecy laws (leading to the numbered bank accounts).

December

Nobel Peace Prize for leftist German journalist and editor Carl von Ossietzky. Hitler forbids Germans to accept Nobel Prizes.

15 October

The Dutch national group of the IGMSP retracts their invitation to host its next international congress, b ­ ecause of the events in Nazi Germany. In his answer, Jung states that this “compromises the ultimate purpose of our international association,” and declares that he w ­ ill resign as its president, which he does not carry through, however.

chronology ∙ xxxiii

Date

Events in Jung’s ­Career

World Events

Other publications in 1935: The Relations between the I and the Unconscious, 7th edition, CW 7 Introduction and psychological commentary on the The Tibetan Book of the Dead, CW 11 “Votum C.G. Jung”, CW 10 “Editorial” (Zentralblatt VIII), CW 10 “Editorial Note” (Zentralblatt VIII), CW 10 “Fundamentals of Practical Psychotherapy”, CW 16 Foreword to Olga von Koenig-­Fachsenfeld, Wandlungen des Traumproblems von der Romantik bis zur Gegenwart, CW 18 Foreword to Rose Mehlich, J. H. Fichtes Seelenlehre und ihre Beziehung zur Gegenwart, CW 18 1936 February

“Yoga and the West” (CW 11).

February

“Psychological Typology” (CW 6).

27 February

Death of Iwan Pawlow.

Spring

Formation of the Analytical Psy­chol­ogy Club in New York City.

March

Jung publishes “Wotan” in the Neue Schweizer Rundschau (CW 10).

6 March

Final ETH lecture of the winter semester 1935/36.

7 March

German military forces enter the Rhineland, violating the terms of the Treaty of Versailles and the Locarno Treaties. This remilitarization changes the balance of power in Eu­rope from France ­towards Germany.

28 March

The property of the Internationaler Psychoanalytischer Verlag, and all its stock of books and journals, are confiscated.

xxxiv ∙ chronology

Date

Events in Jung’s ­Career

May

Foundation of the Deutsches Institut für psychologische Forschung und Psychotherapie in Berlin, headed by M. H. Göring (“Göring Institute”), with working groups of Jungian, Adlerian, and Freudian orientation. Psychoanalysis was tolerated, but on the condition that its terminology be altered.

May

“Concerning the Archetypes, With Special Consideration of the Anima Concept,” in the Zentralblatt (CW 9/1).

1 May

First ETH lecture of the summer semester 1936.

July

Beginning of Spanish civil war.

10 July

Final ETH lecture of the summer semester 1936.

19 July

Jung and Göring attend a meeting of psychotherapists in Basel, with representatives of dif­fer­ent depth-­psychological schools (among o ­ thers, Ernest Jones for the International Psycho-­ Analytical Association).

August

Eranos meeting; Jung speaks on “Repre­sen­ta­tions of Redemption in Alchemy” (CW 12).

1–16 August

21–30 August

World Events

Summer Olympics in Berlin. Germans who are Jewish or Roma are virtually barred from participating. Jung travels on board the Georgia from Le Havre to New York City. Upon arrival in New York, he releases a “Press Communiqué on Visiting the United States,” setting forth his political—or, as he insisted, his nonpolitical—­position.

chronology ∙ xxxv

Date

Events in Jung’s ­Career

September

Jung lectures at the Harvard Tercentenary Conference on Arts and Sciences, on “Psychological ­Factors Determining ­Human Be­hav­ior” (CW 8), and receives an honorary degree. His invitation had given rise to controversy.

12–15 September

Jung is guest of the Anglican bishop James De Wolf Perry in Providence, Rhode Island, addresses the organ­ization “The American Way,” and then leaves for Milton, Mass., where he is guest of G. Stanley Cobb.

ca. 19 September

Jung starts a seminar on Bailey Island, based on Wolfgang Pauli’s dreams.

2 October

Jung gives a public lecture at the Plaza ­Hotel in NYC. The talk is privately published by the New York Analytical Psy­chol­ogy Club ­under the title, “The Concept of the Collective Unconscious.” (CW 9/1).

3 October

Jung leaves New York City.

4 October

Interview with Jung, “Roo­se­velt ‘­Great,’ Is Jung’s Analy­sis,” New York Times (­later published ­under the title, “The 2,000,000-­year-­old-­man”).

14 October

Jung lectures at the Institute of Medical Psy­chol­ogy, London, on “Psy­chol­ogy and National Prob­lems” (CW 18).

15 October

Interview with Jung, “Why the World Is in a Mess. Dr. Jung Tells Us how Nature Is Changing Modern ­Woman,” Daily Sketch.

18 October

Interview with Jung, “The Psy­chol­ogy Of Dictatorship,” The Observer.

World Events

xxxvi ∙ chronology

Date 19 October

Events in Jung’s ­Career Jung lectures before the Abernethian Society, St. Bartholomew’s Hospital, London, on the concept of the collective unconscious (CW 9/1).

25 October 27 October

World Events

Secret peace treaty between Germany and Italy. Jung begins his seminars at ETH on ­children’s dreams and old books on dream interpretation.

3 November

Franklin D. Roo­se­velt is re-­elected for his second term.

25 November

Anti-­Comintern Pact between Germany and the Empire of Japan, directed against the Third (Communist) International.

10 December

Abdication of Edward VIII in ­England.

Other publications in 1936: Review of Gustav Richard Heyer, Praktische Seelenheilkunde, CW 18 1937 3–5 January Jung participates in the workshop of the Köngener Kreis (1–6 January) in Königsfeld (Black Forest, Germany), on “Grundfragen der Seelenkunde und Seelenführung” [Fundamental Questions of the Study and Guidance of the Soul]. 30 January

23 April  1937

Hitler formally withdraws Germany from the Versailles Treaty. This includes Germany no longer making reparation payments. He demands a return of Germany’s colonies. ­ fter a break in the winter A semester Jung’s ETH lectures commence.

chronology ∙ xxxvii

Date

Events in Jung’s ­Career

World Events

26 April

Germany and Italy are allied with Franco and the fascists in Spain. German and Italian airplanes bomb the city of Guernica, killing more than 1,600.

23 May

Death of John D. Rocke­fel­ler.

28 May

Death of Alfred Adler in Aberdeen, Scotland.

9 July

Final ETH lecture of the summer semester 1937.

19 July

August

The NS exhibition on “Degenerate art” opens at the Institute of Archaeology, Munich. Eranos Lecture on “The Visions of Zosimos” (CW 13).

2–4 October Ninth International Medical Congress for Psychotherapy in Copenhagen, u ­ nder the presidency of Jung (CW 10). October

Jung is invited to Yale University to deliver the fifteenth series of “Lectures on Religion in the Light of Science and Philosophy” ­under the auspices of the Dwight Harrington Terry Foundation (published as “Psy­chol­ogy and Religion,” CW 11). Dream Seminar (continuation from the Bailey Island seminars), Analytical Psy­chol­ogy Club, New York.

December

Jung is invited by the British Government to take part in the cele­brations of the 25th anniversary of the founding of the Indian Science Congress Association at the University of Calcutta. He is accompanied by Harold Fowler McCormick Jr. (1898–1973) and travels through India for three months.

xxxviii ∙ chronology

Date

Events in Jung’s ­Career

13 December

World Events Nanjing falls to the Japa­nese. In the six weeks to follow, the Japa­nese troops commit war crimes against the civilian population known as the Nanjing Massacre.

17 December Arrival in Bombay by P & O Cathay. 19 December Jung reaches Hyderabad, where he is bestowed an Honorary Doctor Degree by Osmania University in Hyderabad; night train to Aurangabad. 20 December Aurangabad: visits the Kailash ­Temple at Ellora, and Daulatabad. 21 December Visits the caves at Ajanta. 22 December Sanchi, Bhopal, visits the G ­ reat Stupa. 23 December Taj Mahal, Agra. 27 December Benares; Jung visits Sarnath. 28 December Jung is awarded the D. Litt. (Doctor of Letters) Honoris Causa by the Benares Hindu University; pre­sen­ta­tion at the Philosophy Department: “Fundamental Conceptions Of Analytical Psy­chol­ogy”; guest of Swiss interpreter of Indian Art Alice Boner; visits the Vishvanatha Śiva ­Temple. 29 December Calcutta. 31 December Jung travels to Darjeeling. Other publications in 1937: “On the Psychological Diagnosis of Facts: The Fact Experiment in the Näf Court Case,” CW 2

chronology ∙ xxxix

Date

Events in Jung’s ­Career

1938 1 January

Three-­hour conversation with Rimpotche Lingdam Gomchen at the Bhutia Busty monastery.

3 January

Opening of the 25th anniversary of the founding of the Indian Science Congress Association at the University of Calcutta. Jung is treated in the hospital in Calcutta.

7 January

Jung is awarded (in absentia) the degree of Doctor of Law (Honoris Causa) by the University of Calcutta.

10 January

Lecture at the College of Science, University of Calcutta: “Archetypes of the collective unconscious.”

11 January

Lecture at the Ashutosh College, University of Calcutta: “The Conceptions of Analytical Psy­chol­ogy.”

13 January

Visits the ­Temple of Konark (“Black Pagoda”).

21 January

Visits the Chennakesava ­Temple (also called the Kesava t­ emple) and the t­ emple of Somanathapur (Mysore).

26 January

Jung in Trivandrum; lecture at the University of Travancore: “The Collective Unconscious.”

27 January

University of Travancore: “Historical Developments of the Idea of the Unconscious.”

28 January

Ferry to Ceylon.

29 January

Colombo.

World Events

xl ∙ chronology

Date

Events in Jung’s ­Career

30 January

Train to Kandy.

1 February

Return to Colombo.

2 February

Embarks on the S.S. Korfu to return to Eu­rope.

World Events

12 March

Annexation of Austria by Nazi-­Germany.

27 April

Edmund Husserl, the founding phi­los­o­pher of phenomenology, dies in Freiburg, Germany.

May

The League of Nations acknowledges the neutral status of Switzerland.

29 April

­ fter his return from India, Jung’s A ETH lecture series recommences.

4 June

Sigmund Freud leaves Vienna; ­after a stop in Paris he arrives in London two days l­ater.

8 July

Final ETH lecture of the summer semester 1938.

29 July–2 August

Tenth International Medical Congress for Psychotherapy in Balliol College, Oxford, u ­ nder the presidency of Jung; honorary doctorate from the University of Oxford. “Presidential Address” (CW 10).

August

Eranos Lecture on “Psychological Aspects of the ­Mother Archetype” (CW 9/1).

29 September

Munich Pact permits Nazi Germany the immediate occupation of the Sudentenland. Agreement between Switzerland and Germany concerning the stamping of German Jewish passports with “J.”

28 October

First ETH lecture of the winter semester 1938/39.

chronology ∙ xli

Date October

Events in Jung’s ­Career

World Events

Jung’s ETH seminar series on the psychological interpretation of ­children’s dreams commences in the winter term of 1938/39.

9 November

A Swiss theology student, Maurice Bavaud, fails to assassinate Hitler at a Nazi parade in Munich, and is guillotined.

9/10 November

Pogrom against Jews in Nazi Germany (“Crystal Night”).

23 November

Jung gives his witness statement at the retrial of the murder case of Hans Näf.

Other publications in 1938: With Richard Wilhelm, The Secret of the Golden Flower, 2nd edition, CW 13 “On the Rosarium Philosophorum”, CW 18 Foreword to Gertrud Gilli, Der dunkle Bruder, CW 18 1939 January  1939

“Diagnosing the dictators,” interview with H. R. Knickerbocker, Hearst’s International-­Cosmopolitan.

15 February The last of Jung’s seminars on Nietz­sche’s Zarathustra, and hence of Jung’s regular English-­language seminars. 3 March

Final ETH lecture of the winter semester 1938/39.

28 March

Madrid surrenders to the Nationalists; Franco declares victory on 1 April.

April

Visits the west country in E ­ ngland in connection with Emma Jung’s Grail research.

4 April

Lecture at the Royal Society of Medicine in London, “On the Psychogenesis of Schizo­phre­nia” (CW 3).

xlii ∙ chronology

Date

Events in Jung’s ­Career

5 April

Lecture at the Guild of Pastoral Psy­chol­ogy, London, on “The Symbolic Life.”

28 April

First ETH lecture of the summer semester 1939.

May

Surendranath Dasgupta lectures on Patañjali’s Yoga Sûtras in the Psy­chol­ogy Club Zu­rich.

World Events

Interview with Howard Philp, “Jung Diagnoses the Dictators,” Psychologist. July

At a meeting of delegates of the International General Medical Society for Psychotherapy Jung offers his resignation.

7 July

Final lecture of the summer semester 1939.

August

Eranos Lecture on “Concerning Rebirth” (CW 9/1).

1 September

Nazi-­German troops invade Poland; Britain and France declare war on Germany two days l­ater; begin of World War II. Switzerland proclaims neutrality.

23 September

Sigmund Freud dies in London at the age of 83. Moves his f­ amily for safety to Saanen in the Bernese Oberland.

1 October

Jung’s obituary of Freud is published in the Sonntagsblatt der Basler Nachrichten (CW 15).

3 October

First ETH lecture of the winter semester 1939/40.

chronology ∙ xliii

Date October

Events in Jung’s ­Career

World Events

Jung’s ETH seminar series on the psychological interpretation of ­children’s dreams commences in the winter term 1939/40.

Other publications in 1939: “Consciousness, Unconscious and Individuation,” CW 9/1 “The Dreamlike World of India” and “What India Can Teach Us,” CW 10 Foreword to Daisetz Teitaro Suzuki’s Introduction to Zen-­Buddhism, CW 10 1940 8 March

Final ETH lecture of the winter semester 1939/40.

9 April

German troops invade Norway and Denmark.

10 May

German invasion of Belgium, the Netherlands, and Luxembourg.

12 May

France is invaded by Germany.

14 June

German troops occupy Paris.

20 June

In a letter to Matthias Göring, Jung offers his resignation of the presidency of the International General Medical Society for Psychotherapy.

12 July

Jung sends his final letter of resignation to M. Göring.

19 July August

7 September (–21 May  1941)

Hermann Göring is appointed Reichsmarschall. Eranos lecture on “A psychological approach to the dogma of the trinity” (CW 11). German aerial raids against London (“the Blitz”).

xliv ∙ chronology

Date 29 October

Events in Jung’s ­Career

World Events

Jung’s ETH seminar series on ­children’s dreams commences in the winter semester 1940/41.

8 November First ETH lecture of the winter semester 1940/41. Other publications in 1940: Foreword to Jolande Jacobi, Die Psychologie von C. G. Jung, CW 18 1941 13 January

Death of James Joyce in Zu­rich.

28 February Final lecture of the winter semester 1940/41. 2 May

First ETH lecture of the summer semester 1941.

11 July

Jung’s final ETH lecture.

August

Eranos lecture on “Transformation Symbolism in the Mass” (CW 11).

7 September Pre­sents a lecture on “Paracelsus as a Doctor” to the Swiss Society for the History of Medicine in Basel (CW 15). 5 October

Pre­sents a lecture on “Paracelsus as a Spiritual Phenomenon” in Einsiedeln, on the 400th anniversary of the death of Paracelsus (CW 13).

Other publications in 1941: Essays on a Science of My­thol­ogy. The Myth of the Divine Child and the Mysteries of Eleusis, together with Karl Kerényi, CW 9/1 “Return to the ­Simple Life,” CW 18

Introduction to Volume 6

Carl Gustav Jung’s university lectures, conducted in the winter semester of 1938/1939 (28 October–3 March) and the first half of the summer semester 1939 (28 April–9 June), and announced as “Introduction to the Psy­chol­ogy of the Unconscious,” ­were dedicated to the topic of Eastern spirituality. Starting out with the psychological technique of active imagination, he sought to find parallels in Eastern meditative practices. His focus was on meditation as taught by dif­fer­ent yogic traditions and in Buddhist practice. The final four lectures of the summer semester 1939 (16 June–7 July) dealt with t­hose meditative practices in Chris­tian­ity that Jung saw as equivalent to the aforementioned examples from the East. ­Here Jung was particularly interested in The Spiritual Exercises of Ignatius of Loyola, which formed the main topic of the following winter semester 1939/1940. ­Those four lectures ­will be published together with the lectures of 1939/1940 as volume 7 of this series.14 ­After a break over the summer of 1940, Jung restarted his lectures with a summary of the previous semesters. As Jung briefly returned to the topic of Eastern meditation as part of a summation, the first and second lectures of the winter semester 1940/f/1941 are published at the end of this volume. Jung’s engagement with Eastern spirituality and yoga can, at least, be traced back to the time of Transformations and Symbols of the Libido15 (1912), which included a psychological reading of the Upanishads and the Rigveda.16 His acquaintance with John Woodroffe’s (aka Arthur Avalon)17 The Serpent Power − Jung owned a copy of the first edition of   In preparation.   Jung (1912). 16   For a detailed analy­sis of Jung’s reception of yoga and Eastern thought, see Shamdasani’s introduction to Jung’s seminar on Kundalini yoga (Shamdasani, 1996). 17  Sir John George Woodroffe (aka Arthur Avalon) (1865–1936), British Sanskrit scholar, expert on Hindu tantra, who served the British Indian l­egal system in dif­fer­ent capacities for eigh­teen years—­from 1915, including even as chief justice—­before he returned to ­England in 1923 where he became a Reader for British Indian law at the University of Oxford. ­Under the pseudonym Arthur Avalon, he translated and edited many tantric texts 14 15

xlvi ∙ introduction

1919—­which was basically a commentary on the Ṣaṭ Cakra Nirûpaṇa,18 gave Jung his initial knowledge of Kundalini Yoga. This interest in Kundalini and Tantric Yoga culminated in the seminar series by the Tubingen Sanskrit scholar Jakob Wilhelm Hauer19 in the Psychological Club Zu­rich in 1932. Hauer’s lectures w ­ ere accompanied by a psychological 20 commentary from Jung. At the same time Olga Fröbe-­Kapteyn21 was organising the first Eranos conference which took place in her h ­ ouse near Ascona in the summer of 1933. The idea of dedicating this annual conference to the topic of the relationship between Eastern and Western philosophy and religion came from Jung himself. Consequently the first conference was on ‘Yoga and Meditation’ in the East and West.22 At Ascona in the 1930s Jung had the opportunity to discuss Indian thought and spirituality with scholars, colleagues, and friends such as the Indologist Heinrich Zimmer,23 the French Orientalists Paul Masson-­Oursel,24 and the scholars of Buddhism Caroline Rhys Davids25 and Jean Przyluski26 − to and made them known to a wider public (Tantrik Texts Series) thereby increasing interest in tantric and yogic practices in the West. On Woodroffe see Taylor (2001). 18   Ṣaṭ Cakra Nirûpaṇa, Sanskrit for Description of the Six Centres, Tantrik text by Pûrnânanda Svâmî, which formed the sixth part of his unpublished work on Tantric Ritual entitled Śri Tattva Cintâmani (1577). The text was published together with the Pâdukâ-­ Pañcaka by Arthur Avalon (aka James Woodroffe) as volume 2 of his Tantrik Texts series (Avalon, 1913). Avalon’s En­glish translation of both texts was published with an introduction and commentary u ­ nder the title The Serpent Power (Avalon, 1919). 19   See footnote 116. 20   Jung (1932). 21   Olga Fröbe-­Kapteyn (1881–1962), Dutch-­English founder and or­ga­nizer of the Eranos conferences. She moved to Ascona in 1920, where she developed her interest in Indian philosophy and theosophy. In 1928 she had a conference building, the Casa Eranos, built next to her h ­ ouse (Casa Gabriella), where, from 1933 on, the annual Eranos conference took place. Her collection of archetypal imagery formed the basis of the Archive for Research in Archetypal Symbolism in New York. 22   Eranos Yearbook (1934). 23   On Heinrich Robert Zimmer (1890–1943), see introduction, pp. lx–lxiii. 24   Paul Masson-­Oursel (1882–1956), French phi­los­o­pher and East Asian scholar, who participated in the Eranos conferences in 1936 and 1937 speaking on the subjects of the Indian understanding of concepts such as salvation and redemption. See Masson-­Oursel (1937; 1938). 25   Caroline Augusta Foley Rhys Davids (1875–1942), En­glish Buddhism scholar and Pâli expert, president of the Pâli Text Society, which was founded by her husband Thomas William Rhys Davids (see n. 162). She gave pre­sen­ta­tions on Buddhist concepts and symbols at the Eranos conferences from 1933 to 1936. See Caroline Rhys-­Davids (1934; 1935; 1936a; 1937). In his library Jung held a copy of her The Birth of Indian Psy­chol­ogy and its Development in Buddhism (1936). 26   Jean Przyluski (1885–1944), French linguist of Polish descent, historian of religion, especially Buddhism. His impor­tant contributions to the field include Le Parinirvana et les funérailles du Buddha (1920) and La légende de l’empereur Açoka (Açoka-­Avadana) dans

introduction ∙ xlvii

mention but a few. And, fi­nally, Jung experienced India at first hand when he was invited by the British government to take part in the cele­ brations of the twenty-­fifth anniversary of the founding of the Indian Science Congress Association at the University of Calcutta. He left Zu­ rich at the beginning of December  1937 together with Harold Fowler McCormick27 and travelled through India for three months.28 Afterwards he wrote two articles entitled “The Dreamlike World of India” and “What India Can Teach Us” (1939)29—­the latter being a clear reference to Max Müller’s 1883 article by the same title. Another text of Jung’s, published in Calcutta in 1936, was specifically dedicated to the topic of “Yoga and the West.”30 In his lectures of 1938/1939, Jung chose three texts for introducing the audience to the practice of Eastern meditation: Patañjali’s Yoga Sûtra, the Amitâyur-­Dhyâna-­Sûtra from the Chinese Pure Land Buddhist tradition, and the Shrî-­chakra-­sambhâra Tantra, a scripture related to Tantric Yoga.

Jung’s Reading of Pata ñ jali’s Y oga S ûtra In the introductory lecture of 28 October 1938, Jung explained the technique of active imagination, pointing out the difficulties for the Western mind in allowing background images to occur while concentrating on a les textes indiens et chinois [The legend of Emperor Aśoka in Indian and Chinese texts] (1923). He participated in the Eranos conferences of 1937 and 1938 (Przyluski 1938; 1939). On Przyluski, see Macdonald and Lalou (1970). 27   Harold Fowler McCormick, Jr. (1889–1973), son of American business man Harold Fowler McCormick, the heir to the International Harvester Com­pany, and Edith Rocke­fel­ ler (1872–1932), the ­daughter of oil magnate John D. Rocke­fel­ler. Following his ­mother’s embrace of Jungian Psy­chol­ogy—­she went into analy­sis with Jung from 1913 onwards and supported the foundation of the Psychological Club Zu­rich in 1916—he had analy­sis with Jung and Toni Wolff. He became friends with Jung and joined him on his journey through India. See Interview with Fowler McCormick [JOHA]. 28  On this occasion he received four honorary doctorate degrees (and not three as stated in MDR): from the Osmania University of Hyderabad (19 December  1937), the Benares Hindu University in Varanasi (28 December 1937), the University of Allahabad for science (7 January 1938; in absentia), and Calcutta, where Jung was awarded a law degree (LLD) by the viceroy (information by Thomas Fischer, SWCGJ). See also the letters from the universities’ registrars in 1967 to Henry F. Ellenberger (Ellenberger archives, Hôpital Sainte-­Anne, Paris); also Shamdasani (1996), pp. xxvii–­xxviii, and Sengupta (2013). An itinerary of Jung’s journey through India can be found in Sengupta (2013).; on Jung and India see also Collins and Molchanov (2013). 29   Jung, 1939a, 1939b. 30   Jung, 1936.

xlviii ∙ introduction

par­tic­u­lar object. The Western habit of discrimination has no equivalent in the East, where meditative practices allow the appearance of inner images instead of focusing on a single outer object. The similarity between this technique which we use in a psychological way and Eastern Yoga should not be overlooked. The Western technique is a pitiful t­hing in comparison to what the East has to say about it. In any case, ­there exists a certain principal difference not only ­because the East surpasses itself with a rich lit­er­a­ture and an exceptional differentiation of methods. Yoga as it is practiced now and has been practiced for many hundreds of years is a system. The Western technique is not a system, but a s­ imple pro­cess. In the East, it is a technical system. As a rule, the revaluation or meditation object is prescribed ­there, which it is not in active imagination, ­where it arises quite naturally from a dream, from intimations that manifest in consciousness in a natu­ral way.31 This is the starting point for Jung’s introduction to this form of meditation, which was apparently unfamiliar to his audience. His first chosen text was the Yoga Sûtra by Patañjali, according to Jung the prime example of Eastern meditation. In the second lecture of the winter semester 1938/1939 he provided an introductory account of the asthanga, the eight limbs of yoga, and its aim, namely to reach the state of samâdhi or spiritual enlightenment, as well as an explanation of the concept of the kleshas,32 but he ended his analy­sis of the text somewhat abruptly a­ fter just one lecture. He returned to the Yoga Sûtra only in the summer semester of 1939, when he apologised for the superficiality of his previous reading. The date of this lecture was 19 May 1939. The decision to return to the text might have been triggered by the visit of Surendranath Dasgupta33 in Zu­rich at the beginning of May 1939. The Indian scholar and author of The Study of Patañjali (1920) and Yoga as Philosophy and Religion (1924), while in Eu­rope on a lecture tour, contacted Jung, whom he had met in Calcutta at the beginning of 1938.34 Jung or­ga­nized a pre­sen­ta­tion in the Psycho  Jung, ETH Lecture, 28 October 1938, pp. 10–11.   See note 117. 33   Surendranath Dasgupta (1887–1952), Indian phi­los­o­pher and Sanskrit scholar from Bengal. ­After several posts at Indian universities he held a lectureship in Bengali in Cambridge, followed by a professorship in Calcutta; Mircea Eliade was also one of his students. He is best known for the five volumes of A History of Indian Philosophy (1922–1955). 34   Jung to Dasgupta, 2 February 1938 [JA]. See Shamdasani (1996), pp. xxi–­xxii. 31 32

introduction ∙ xlix

logical Club Zu­rich; furthermore he invited Dasgupta to speak at the ETH as part of his Friday lectures: “I s­ hall also try to arrange for a lecture at the Federal Polytechnicum, where I am professor. . . . ​The lecture in the Psychological Club w ­ ill take place on Saturday, May 6 at 8 p.m. The lecture at the Federal Polytechnicum w ­ ill be on Friday, May 5 at 6 p.m. We should be much obliged to you if you would give us a talk about the relation of mind and body according to yoga in your Saturday lecture at the Psychol. Club. As a theme for the lecture at the Polytechnicum I would propose Psy­chol­ogy or Philosophy of Yoga (especially Patañjali Yoga Sûtra).”35 Dasgupta did indeed give a pre­sen­ta­tion at the Psychological Club in Zu­rich on 3 May 1939. The title of his lecture was “The Relation of Mind and Body According to Yoga,” but the envisaged ETH-­lecture on the Yoga Sûtra did not take place. In fact, it was Jung himself who lectured on Friday 5 May, and returned to Patañjali’s text two weeks ­later. During his lecture series, Jung used dif­fer­ent German translations of the text. The two translations that Jung referred to as authoritative ­were the ones by Jakob Wilhelm Hauer and Paul Deussen. Hauer’s translation of the Yoga Sûtra was first published in the journal Yoga in 1931.36 The text was reprinted in Der Yoga als Heilweg (1932).37 Jung had copies of both in his library. Deussen’s translation was published in part three of the first volume of Die allgemeine Geschichte der Philosophie (1984– 1917).38 Although in his lecture of 19 May  1939 Jung called Hauer’s translation more modern and psychologically differentiated39 than Deussen’s, in his lectures he preferred Deussen’s translation for its clarity. In addition, Jung owned a German copy of Vivekananda’s book on Raja-­ Yoga, which included another translation of the Yoga Sûtras rendered by Emma von Pelet,40 a collaborator with Jung, who belonged to the Eranos circle in Ascona, where she shared the ­house next to the Casa Gabriela

  Jung to Dasgupta, 17 April 1939 [JA]. See Shamdasani (1996), pp. xxi–­xxii.   Hauer (1931). 37   Hauer (1932). 38  Deussen (1906–1915). The Yoga Sutras are published in volume I/3 Die nachvedische Philosophie der Inder (1908), pp. 507–548. 39   Lecture of 19 May 1939, p. 216. 40   Emma Hélène von Pelet-­Narbonne (1892–1967), writer and translator, left Germany ­after Hitler came to power. In 1937 Pelet purchased the Casa Shanti, the third of the Eranos buildings, from Olga Fröbe-­Kapteyn, where she lived together with Alwine von Keller. They shared a common fascination for Jungian Psy­chol­ogy—­both underwent analy­sis with Jung—­and India. She translated works by Vivekananda (1896/1937; 1943), Ramakrishna (Pelet, 1930), and Daisetz Teitaro Suzuki (1957). On Pelet see Bernardini, Quaglino, and Roman (2011). 35 36

l ∙ introduction

with Alwine von Keller.41 ­These translations ­were frequently compared with each other throughout Jung’s lectures on the Yoga Sûtra and, where necessary, contrasted with additional renderings. For instance, when Jung discussed the concept of the gunas42 as presented by Patañjali in YS 3.35, he also provided the audience with the translation of the passage by M.A. Oppermann43 and came up with his own suggestion for an adequate translation.44 When the Yoga Sûtra was written its author could draw on a variety of ancient Indian traditions of yoga, Buddhism, and sâmkhya philosophy. Indian folklore has it that Patañjali, the author of the Yoga Sûtra, was identical with the author g­ oing by the same name who wrote the Mahâbhâṣya, a commentary on Panini’s grammar Astha-­Adhyâyî. If this ­were true, the Yoga Sûtra would have been written in the second c­ entury BCE. Jung followed this argument in his lecture and dated the Yoga Sûtra at around the same time.45 However, this theory is dismissed by most commentators and scholars ­today. Recent historical critical research dates the writing of the Yoga Sûtra to the beginning of the fifth c­ entury CE.46 The 196 aphorisms of the text have certain features in common with sâmkhya philosophy.47 In his discussion of the text Jung referred to Richard Garbe,48 who in his books Die Sâmkhya-­Philosophie (1894), of which Jung had the 1917 second edition in his library, and Sâmkhya und Yoga (1896) introduced Patañjali’s Yoga Sûtra as the main text of sâmkhya philosophy. Though yoga, according to Patañjali, shares with sâmkhya philosophical aspects such as the division between the transcendental Self (purusha) and material nature (prakriti) − the latter being composed of

41   Alwine (Alwina) von Keller (1878–1965): New York-­born German psychotherapist and pedagogue. In the 1930s she left Germany for E ­ ngland and Switzerland, where she lived together with Emma von Pelet (see note 40) in the Casa Shanti next to Casa Gabriela, where the Eranos meetings took place. Fascinated by India and its culture—­she visited India in 1929—­she translated yogic texts from Sri Aurobindo (1943 and 1945) and  Swami Vivekananda (Keller, 1944). On Keller see also Bernardini, Quaglino, and Romano (2011). 42   On the gunas see n. 235. 43   Oppermann (1908), p. 67. 44   Lectures of 19 May 1939, pp. 216–218, and 26 May 1939, pp. 219–220. 45   Lecture of 10 October 1938, p. 11. 46   Maas (2006), p. xix. 47  Sâmkhya, or sânkhya, meaning “number,” is one of the six (original) schools of Hindu philosophy. It is said to have been founded by the sage Kapila. 48   Richard Garbe (1857–1927) discussed the translation of three “gunas” in his book Die Sâmkhya-­Philosophie. Eine Darstellung des indischen Rationalismus nach den Quellen (1894), pp. 272–274. See note 235.

introduction ∙ li

three distinct qualities (gunas): sattva (i.e., the pure princi­ple), rajas (i.e., the dynamic princi­ple), and tamas (i.e., the princi­ple of inertia). Yoga does not adhere to the atheistic nature of sâmkhya. Opinions about the relation between sâmkhya and yoga are divided. What lies at the heart of this debate is the question w ­ hether yoga has a philosophical system of its own or ­whether sâmkhya is identical with yoga. Jung’s collaborator in m ­ atters of yoga in the 1930s, Jakob Wilhelm Hauer (and more recent commentators like Georg Feuerstein), rejected the ­later theory, viewing this connection as a ­later development forced upon yoga. It is difficult to say where Jung stood in this debate; however, especially his discussion from May and June 1939 indicated that he was mainly interested in ­those aspects of the Yoga Sûtra that ­were identical with sâmkhya. This gave him the opportunity to compare it with the mystical writings of Meister Eckhart. What sâmkhya and yoga do have in common is “a protracted history whose beginnings cannot be precisely determined.”49 The spiritual practice of yoga long predates Patañjali’s Yoga Sûtra: commentators even link archaeological findings from the Indus River culture from the third millennium BCE to some form of yoga.50 Ascetic practices of mastering the limitation of the physical body can already be found in the Rigveda (1000 BCE). Of special importance to the composition of Patañjali’s text is the first sermon of the Buddha as we know it from the Pali canon from the sixth ­century BCE. “The Yoga Sûtra was certainly composed much l­ater, but the ele­ments that it shares with Buddhism may come from a common store of contemplative practice that was incorporated into Buddhism and developed t­here. The impor­tant role of Buddhist technical terminology and concepts in the Yoga Sûtra suggest that Patañjali was aware of Buddhist ideas and wove them into his system.”51 It is perhaps this link between yoga and Buddhism that led Jung to a rather unusual choice for the second text of the lecture series.

Jung’s Reading of the A mitâyur -­D hyâna -­S ûtra In the spring of 1943, Jung spoke before the Swiss Society for the Friends of Eastern Asian Culture (Schweizerischen Gesellschaft der Freunde Ostasiatischer Kultur) on the Psy­chol­ogy of Eastern Meditation.52 In his   Feuerstein (1997), pp. 254–255.   Stoler Miller (1996), pp. 7–8. 51   Ibid., p. 9. 52   Jung (1943). He held the same pre­sen­ta­tion on 8th May at the Psychological Club Zu­rich. 49 50

lii ∙ introduction

l­ ecture Jung set out to specify the characteristics that differentiate the Eastern world view from that of the West. According to Jung, ­these differences become most obvious in the religious practices: whereas the Western religions, especially Chris­ tian­ ity, tend to go outward (love your neighbour, God in heaven, ­etc.), the Eastern turn inward, and its devotees renounce the outer world as mere appearance. Indian yoga, where the practitioner aspires to reach the state of samâdhi (higher consciousness) through dhyâna (meditation), serves as Jung’s prime example for such kinds of religious practice. Given the expertise that Jung had gathered on the topic of Indian yoga, it was rather surprising that, in his pre­sen­ta­tion of 1943, the text he chose to introduce as a main example for the practice of yoga was not Indian, but Chinese, and not Hindu, but Buddhist. It was the Amitâyur-­Dhyâna-­ Sûtra,53 which can be translated as the sûtra of Amitâbha meditation. In his lecture, Jung gave some brief information about the text largely following Max Müller’s introduction to the first En­glish translation of 1894, published in volume 49 of The Sacred Books of the East.54 Then he outlined the narrative frame of the sûtra, where Shakyamuni, or Gautama Buddha, appeared to the princess Vaidehî in prison, teaching her sixteen meditations on how to reach the Western Kingdom of Amitâbha. Jung gave certain examples from the text by way of emphasizing the meditative focus on the sun and the blue w ­ ater. He called ­those meditations a yoga exercise [Yogaübung], the aim of which was to reach samâdhi. Although it appears exceedingly obscure to the Eu­ro­pean, this Yoga text is not a mere literary museum piece. It lives in the psyche of ­every Indian, in this form and in many ­others, so that his life and thinking are permeated by it down to the smallest details. It was not Buddhism that nurtured and educated this psyche, but Yoga. Buddhism itself was born of the spirit of Yoga, which is older and more universal than the historical reformation wrought by the Buddha. 53  The Amitâyur-­Dhyâna-­Sûtra, trans. J. Takakusu, in Buddhist Mahâyâna Texts, trans. E. B. Cowell, F. Max Müller, and J. Takakusu, The Sacred Books of the East, ed. Max Müller, vol. 49 (Oxford: The Clarendon Press, 1894), pp. 159–202. 54   Sacred Books of the East, in the following abbreviated as SBE, was a book series of 50 volumes published by Oxford Clarendon Press between 1879 and 1910. The series was edited by Max Müller (1823–1900), the founder of the academic disciplines of indology and comparative religion. The SBE series comprised the main texts of Hinduism, Buddhism, Taoism, Confucianism, Zoroastrianism, Jainism, and Islam in En­glish translation. Jung’s library cata­logue shows that he had the entire series of 50 volumes at his disposal (of which 4 volumes went missing). See n. 151.

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Anyone who seeks to understand Indian art, philosophy, and ethics from the inside must of necessity befriend this spirit.55 [Unser Text ist insofern kein bloßes literarisches Museumsstück, als er in dieser und in vielen anderen Formen in der Seele des Inders lebt und dessen Leben und Denken durchdringt bis in die kleinsten Einzelheiten, die dem Europäer so überaus fremdartig vorkommen. Es ist nicht etwa der Buddhismus, der diese Seele formt und erzieht, sondern der Yoga. Der Buddhismus selber ist eine Geburt aus dem Geiste des Yoga, der älter und universaler ist als die historische Reformation Buddhas. Mit diesem Geist muß sich derjenige wohl oder übel befreunden, welcher danach strebt, indische Kunst, Philosophie und Ethik von innen her zu verstehen.] In a final twist, Jung compared the Eastern symbolism of the sun and the ­water with Chris­tian­ity, where similar symbols could be found. ­Although the similarities were striking, they would point in dif­fer­ent directions: whereas Western faith aimed at an outward elevation, Eastern spirituality sought revelation inside through meditation. The only Western equivalent to yogic meditation could be found in the Exercitia Spiritualia of Ignatius of Loyola, but this would be of l­imited relevance for ­today’s Western society. According to Jung, it was modern science, which had supplied the analogue by finding another way of dealing with the kleshas [obstacles], in the form of the psy­chol­ogy of the unconscious as shown in Freud’s findings. This is where Jung’s lecture ended in 1943. Even if one assumes that the audience at the Society of the Swiss Friends of Eastern-­Asian Culture may have been slightly familiar with some of the topics, the density of Jung’s lecture must have been overwhelming, to say the least: yoga, Buddhism, a Chinese Mahȃyâna sûtra, archetypal symbolism, psy­chol­ogy of the unconscious, Jesuit contemplative practice . . . ​and so on. But what the baffled audience—­and ­today’s reader with them—­could not know was that this pre­sen­ta­tion was more or less a brief outline of Jung’s university lectures at the ETH delivered four years e­ arlier. In order to understand Jung’s 1943 reading of the Amitâyur-­Dhyâna-­Sûtra it is impor­tant to put it in the wider context of the lecture series, which this edition ­will do. In both instances, Jung did not provide his audience with historical and scholarly details about the sûtra, which undoubtedly was completely new

  Jung (1943), § 933.

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to most of the participants. The Amitâyur-­Dhyâna-­Sûtra56 is one of the three major sûtras of Pure Land Buddhism, a brand of Mahȃyâna Buddhism that is particularly strong in East Asia, especially in Japan, where it is known as Jôdo-­shû.57 Pure Land Buddhism developed in China in the fourth and fifth centuries BCE. Usually 11 September 402 BCE is given as the founding date of the Pure Land sect, the day when Hui-­yüan assembled monks and laymen on Mount Lushan in order to make a vow in front of an image of Buddha Amitâbha. They committed themselves to be reborn in sukhâvati (Land of Bliss), the western part of the universe where the Buddha Amitâbha resided. They would also return to show the ­others the path to the Pure Land. This kind of Buddhism is therefore closely related to the worship of the Buddha Amitâbha, the Buddha of infinite light. The mere evocation of the Buddha’s name would lead the devotee to the western paradise, where he would remain u ­ ntil the final enlightenment. The Buddha Amitâbha himself is the Buddha reincarnation of the monk Dharmakȃra. His story is told in the first of the three main sutras of Pure Land Buddhism, which is the Sûtra of Immea­sur­able Life or the larger Sukhâvativyuha.58 According to the text, Dharmakȃra vowed to create a Buddha land for all ­those who would invoke his name, do good deeds, and concentrate on enlightenment. The second sûtra, the Amida Sûtra or smaller Sukhâvativyuha Sûtra, states that it suffices to invoke the Buddha Amitâbha at the time of death. Buddha Amitâbha is accompanied by the Bodhisattvas Avalokiteśvara, representing infinite compassion and pity, and Mahâsthâmaprâpta, the power of wisdom. According to Max Müller, the large Sukhâvativyuha Sûtra was translated from Sanskrit into Chinese by Sanghavarman in 252 BE, and the Amida Sûtra or small Sukhâvatiyuha Sûtra was translated by Kumâragîva in 400 BE.59 The Amitâyur-­Dhyâna-­Sûtra or Visualisation Sûtra is the youn­gest. It was translated by Kâlayasas in 424 CE. As the original Sanskrit text was missing, Müller de­cided to have the text translated from Chinese into En­glish by the Japa­nese Sanskrit scholar J. Takakusu: Fortunately at the last moment a young Japa­nese scholar who is reading Sanskrit with me at Oxford, Mr. J. Takakusu, informed me   On the Amitāyur-­Dhyāna-­Sūtra see Tanaka (1990).   See Zürcher (1959), pp. 215–231; Williams (1989); Blum (2002). 58   Shukâvati, Sanskrit for Land of Bliss; Vyuha, Sanskrit for “magnificent display.” 59   Max Müller, “Introduction to Buddhist Mahâyâna Texts,” vol. 49, part II (1894), pp. vi–­vii. 56 57

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that he possessed the Chinese translation of this Sûtra, and that he felt quite competent to translate it. It so happens that the style of this Sûtra is very s­ imple, so that ­there is less fear of the Chinese translator, Kâlayasas, having misunderstood the Sanskrit original. But though I feel no doubt that this translation from the Chinese gives us on the ­whole a true idea of the Sanskrit original, I was so much disappointed at the contents of the Sûtra, that I hesitated for some time ­whether I ­ought to publish it in this volume.60 Jung obviously did not share Müller’s reservations, for he chose precisely this sûtra for his lecture in 1938. Of course, Jung was mainly interested in the question of dhyâna or meditation, and the Amitâyur-­Dhyâna-­Sûtra was known in the English-­speaking world as the Meditation-­sûtra. This view originated from a not entirely correct translation of the Chinese term “kuan,” which is better rendered as “recollection through visualization.” Thus, the correct title would translate as “The Sûtra of Visualizing the Buddha of Infinite Life and Light.” Nevertheless, for Jung this sûtra presented a prime example of yogic meditation, as his introduction to the text on 4 November 1938 made obvious: Now I would like to give you an insight into the nature of developed yoga, i.e., how it developed within Buddhism and how it has throwbacks to the purely philosophical Hinduistic yoga. ­Here certain texts come into consideration which are perhaps hard to locate, for the classical books about yoga do not mention this. The last of ­these is perhaps the Yoga Sûtra, but it is difficult to understand and not much commented upon. You ­will hear very ­little about the ­later texts ­because they play host to a kind of symbolism which only the specialist treats in some journal or other, but which does not see the light of day for the ordinary mortal. For this purpose, I have selected one text which has not survived even in Sanskrit. It was translated from Sanskrit into Chinese in 424 CE, for at that time Mahâyâna Buddhism migrated to China. It can be found in an En­glish translation in The Sacred books of the East in the 49th volume. The title for this sûtram reads Amitâyur-­Dhyâna-­ Sûtra. Buddha Amitâyus61 is a Bodhisattva.62 He is the Buddha of

  Ibid., pp. xx–­xxi.   Buddha Amitâyus (‘endless life’) is another name for the Buddha Amitâbha (“endless light”). 62   See note 158. 60 61

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immea­sur­able life who has his kingdom in the western realm of the world, thus “The Book of the Meditation about the Amitâbha. 63 [Ich möchte Ihnen nun einen Einblick geben in das Wesen des entwickelten Yoga, d.h. wie er sich innerhalb des Buddhismus entwickelt hat und wie er so zurückwirkte auf den rein philosophischen hinduistischen Yoga. Da kommen nur Texte in Betracht, die man nicht leicht zu Gesicht bekommt, denn die klassischen Bücher über Yoga erwähnen das nicht. Das letzte ist vielleicht noch das Yoga-­ Sûtra, aber es ist schwer verständlich und kaum kommentiert. Von den späteren werden Sie sehr wenig zu hören bekommen, weil dort eine Summe von Symbolismen hineinkommt, die dann nur der Spezialist irgendwo in einer Zeitschrift kommentiert hat, die aber der gewöhnliche Sterbliche überhaupt nicht zu Gesicht bekommt. Ich habe zu diesem Zweck einen Text ausgewählt, der nicht einmal mehr im Sanskrit existiert. Er ist 424 n. Chr. aus dem Sanskrit ins Chinesische übersetzt worden, denn um jene Zeit ist der Mahȃyâna Buddhismus ins Chinesische eingewandert. Er ist in englischer Übersetzung zu finden in The Sacred Books of the East im 49. Band. Der Titel dieses Sutrams lautet Amitâyur-­Dhyâna-­Sûtra. Buddha Amitâyus ist ein Bodhisattwa. Er ist der Buddha vom unermesslichen Leben, der im westlichen Weltgebiet sein Reich hat.] Jung had abandoned further elaborations of Patañjali’s Yoga Sûtra in order to introduce the (to this audience) almost unknown Amitâyur-­ Dhyâna-­Sûtra, which he announced as a Buddhist text that could show how yoga had striven and developed in Buddhism—­and how, in reverse, the Buddhist development had influenced the “purely philosophical” yoga of Hinduism. This mingling of yoga, Hinduism, and Mahâyâna Buddhism leads to a number of questions about Jung’s approach to, understanding of, and differentiation among Eastern religions. In order to clarify Jung’s syncretism as presented in ­these lectures it is first of all necessary to have a closer look at the content of the sûtra. The story takes place in the city of Râjagrha, t­ oday’s Râjgîr, Bihâr state, during the Buddha’s stay on the nearby Mount Grharakûta together with 1250 monks and 32,000 Bodhisattvas. The crown prince Ajâtasatru had had his f­ ather Bimbisâra arrested and locked into a cell b ­ ehind seven walls. He intended to starve his ­father to death, but the king’s main consort   Jung, ETH Lecture, 4 November 1938.

63

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Queen Vaidehî remained loyal to her husband and smuggled food and drink into his cell, thus keeping him alive. When her son, the crown prince, learned of her betrayal, he set out to kill his m ­ other, and refrained from his deed only when his ministers threatened to abandon his court. Instead of killing his m ­ other, the prince had her imprisoned as well. This is the moment to mention that this sûtra, so impor­tant for Japa­ nese Buddhism, did not escape the careful gaze of the early psychoanalysts. The Japa­nese psychoanalyst Heisaku Kosawa (1896–1968) used the figure of Prince Ajâtasatru and his wish to kill his ­mother to develop the concept of a specific Japa­nese Ajâtasatru complex [Ajase complex] that could be seen as an Eastern equivalent to the Oedipus complex. He wrote his text on the Ajase complex in Vienna in 1932. He discussed it with Freud, suggesting that the scenario described in vari­ous Buddhist sûtras would be more in tune with Japa­nese society than would the tragedy of Sophocles. As the Japa­nese f­ather would be largely absent during the developmental years of the child, the main complex would be acted out between the ­mother and the child only. The Ajase complex would find its expression in the son’s feeling of guilt for his matricidal wish.64 The story continues with the isolated queen praying to Sâkyamuni Buddha residing close to the city: When Vaidehî raised her head from her obeisance, she saw Sâkyamuni Buddha the World-­Honored One, purpled-­tinged golden, seated on a lotus flower made of a hundred trea­sures. He was attended by Mahâmaudgalyâyana on His left and Ânanda on His right. In the sky stood the Brahma-­kings, the god-­king Sakra, the four god-­kings who protect the world, and other gods, and they showered celestial flowers everywhere as an offering to the Buddha. Hearing the queen’s wish to be born in Amitâbha Buddha’s Pure Land, Sâkyamuni revealed to her the way to enter the land of Sukhavati, by way of achieving three meritorious works: (1) honouring one’s parents, serving one’s teachers and elders, cultivating loving kindness by not killing sentient beings, and ­doing ten good karmas; (2) taking and upholding the Three Refuges (Buddha, dharma or the teachings, and sangha or the community); and (3) activating Bodhi mind, deeply believing in causality, and reading and reciting Mahâyâna Sûtras. Then the Buddha taught the queen

64   Heisaku Kosawa: “Two types of guilt consciousness—­Oedipus and Ajase.” (1935). See also Heise (1990); Muramoto (2011); and Kitayama (1991).

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how a sentient being is able to see Amitâbha’s Pure Land, which can be done by way of sixteen visualisations: 1. Contemplation of the setting sun 2. Contemplation of an expanse of ­water 3. Contemplation of the ground in the Pure Land 4. Contemplation of jewelled trees in the Pure Land 5. Contemplation of the pond w ­ aters in the Pure Land 6. Contemplation of the towers and surroundings in the Pure Land 7. Contemplation of the lotus-­flower seat of the Buddha 8. Contemplation of the image of Amitâbha Buddha and the two Bodhisattvas 9. Contemplation of the body of Amitâbha Buddha 10. Contemplation of the sublime body of Avalokiteśvara 11. Contemplation of the sublime body of Mahâsthâmaprâpta Bodhisattva 12. Contemplation of the rebirth in a lotus flower in the Pure Land 13. Contemplation of the image of Amitâbha and the two Bodhisattvas 14. Contemplation of rebirth in high rank 15. Contemplation of rebirth in m ­ iddle rank 16. Contemplation of rebirth in low rank Having listened to the Buddha’s words, Vaidehî “immediately saw the wide-­ranging features of the Land of Ultimate Bliss and saw that Buddha and the two Bodhisattvas. With such joy, never experienced before, she came to a g­ reat realization, achieving the Endurance in the Realization of the No Birth of Dharmas.” It was in the three lectures on 11 and 25 November, and 2 December 1938 that Jung spoke in detail about the Amitâyur-­Dhyâna-­Sûtra. In contrast to his pre­sen­ta­tion of 1943, he focussed not only on the first two meditations on the sun and ­water, but also gave a brief overview of most of the contemplations. To Jung the sûtra was an example of the Eastern ability to shift the focus of attention inside through meditation: Queen Vaidehî was taught by the Buddha to escape our earthly prison and flee to the Amitâbha-­Buddha land through techniques of inner concentration. According to some commentators, Pure Land Buddhism strikes a typically Chinese note of longing for immortality, which has its origins in the Taoist tradition. Shoji Muramoto writes about the first patriarch of Pure Land Buddhism, Tan-­Luan (476–542), that “his quest for longevity, a typically Chinese concern, is not to be overlooked. So the Taoist paradise

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where Xians live and the Buddhist Pure Land are likely to be connected, at least psychologically.”65 This suggested link with Taoism came in handy for Jung, whose interest in Taoism was first aroused during his work on Psychological Types between 1915 and 1920. ­There Jung writes about the unifying symbol in Chinese philosophy, quoting extensively from the Tao te ching (Jung, 1921, §§ 358–369). He links the Tao, as the ­middle way between the opposites, to his concept of psychological ­wholeness.66 This understanding of the Tao as the ­middle way crept into his interpretation of the Amitâyur-­Dhyâna-­ Sûtra when he quoted from another Buddhist text, the Dhamma-­Kakka-­ PPavattana Sutta (Foundation of the Kingdom of Righ­teousness), in which Buddha teaches the ­middle way as the avoidance of the two extremes: 3. ­There is a m ­ iddle path, O Bhikkhus, avoiding t­ hese two extremes, discovered by the Tathâgata [1]—­a path that opens the eyes, and bestows understanding, that leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvâna! 4. What is that m ­ iddle path, O Bhikkhus, avoiding t­hese two extremes, discovered by the Tathâgata—­that path which opens the eyes, and bestows understanding, which ‘leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvâna? Verily! it is this noble eightfold path[,] that is to say Right views; Right aspirations; Right speech; 65   Muramoto (2011), p. 142. On the amalgamation between Taoism and early Chinese Buddhism and the so-­called Hua-­Hu theory, see Zürcher (1959), pp. 288–320. 66   In the 1920s the contact and friendship with Richard Wilhelm (1873–1930), who had translated the Tao te ching (Wilhelm, 1911), further increased his interest in Taoism. The I-­Ching, translated by Wilhelm in 1924 (Wilhelm, 1924), inspired Jung’s concept of synchronicity (see Jung’s eulogy to Wilhelm [Jung, 1930]). He asked Cary F. Baynes to provide an En­glish translation, which was fi­nally published in 1950, and to which Jung provided a foreword (Jung, 1950). Wilhelm gave also a lecture on Chinese Yoga at the Zu­rich Psychological Club in 1926. The highlight of Jung’s collaboration with Wilhelm was his psychological commentary on a book on Taoist yoga entitled The Secret of the Golden Flower—­also translated by Wilhelm (Wilhelm & Jung, 1929; Jung, 1929). As recent commentators have pointed out, Taoist thinking was instrumental in the development of Jungian concepts such as the “Self” and “synchronicity” (Coward, 1996). Jung’s library contained several editions of the Tao te ching: (1.) Lao-­Tse: Le Tao Te King. Le Livre de la Voie et de la vertu (1842), (2.) Lao-­Tze’s Tao-­Teh-­King. Chinese-­English (1898), (3.) Lao-­Tzu: Tao Teh King (1922), and (4.) Tao Te Ching: A new translation by Ch’u Ta-­Kao (1937). Jung also owned a copy of Wilhelm’s Lao-­Tse und der Taoismus (Wilhelm, 1925). For further reading on Jung and Taoism, see Khong/Thompson (1997).

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Right conduct; Right livelihood; Right effort; Right mindfulness; and Right contemplation. This, O Bhikkhus, is that m ­ iddle path, avoiding t­hese two extremes, discovered by the Tathâgata—­that path which opens the eyes, and bestows understanding, . . . In China the close similarities of Taoist and Buddhist concepts have caused controversies about the originality of Buddhism67 from its first introduction onwards, for instance, the hua hu theory, which claims that Buddhism is a doctrine taught by Lao-­tzu to the barbarians a­ fter his departure to the Western Region.68 However, Jung was not concerned with ­those debates, but was impressed by the similarities. Not only that, the Chinese Pure Land teachings could even work as an example for the kind of meditation known as Tantric Yoga. In his lectures, Jung had no prob­ lem in placing the Amitâyur-­Dhyâna-­Sûtra between Patañjali’s Yoga Sûtra and the Shrî-­chakra-­sambhâra Tantra, a text from the Kundalini Yoga tradition, which Jung was acquainted with via Avalon’s edition of Tantric texts and Heinrich Zimmer’s Artistic Form and Yoga in the Sacred Images of India (1926). And it is this latter book by Zimmer that Jung drew on heavi­ly in his interpretation of the sûtra. In the 1943 lecture, Jung even opened his pre­ sen­ta­tion with a reference to his friend Heinrich Zimmer, who had recently died of pneumonia on 20 March 1943 in New Rochelle, forced by the Nazis to leave Germany due to his criticism of the regime and the fact that he had a Jewish wife, the ­daughter of the Austrian writer Hugo von Hofmannsthal.69 Though Jung did not refer to Zimmer in the course of his interpretation of the sûtra at the ETH, his preparatory notes indicate that Jung had used Zimmer’s Artistic Form and Yoga in the Sacred Images of India to support his argument. A closer look at Zimmer’s text makes obvious how much Jung’s argument owes to Zimmer. First, ­there is Jung’s constant treatment of the Buddhist Amitâyur-­ Dhyâna-­Sûtra as a yogic text. Though it is not wrong to emphasise the  Zürcher (1959), pp. 288–320.  Zürcher (1959), p. 290. 69  On Jung and Zimmer, see the forthcoming Philemon publication Jung and the Indologists, which contains Jung’s correspondence with Wilhelm Hauer, Heinrich Zimmer, and Mircea Eliade. 67 68

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contribution of Buddhism to yoga − one may consider the specific forms of yoga that developed in Buddhism, for instance, in the Mahâyâna Buddhist yogacara School or the Tantric traditions of Tibetan Buddhism − and vice versa—­there remains a significant difference with re­spect to their spiritual goals: the Buddha’s eightfold path aims at enlightenment and nirvana, while yoga pursues a higher state of consciousness. Feuerstein summarizes the relationship of Buddhism to yoga as follows: “The Buddha’s teaching can be styled a pragmatic type of Yoga which in metaphysical m ­ atters favours agnosticism rather than atheism, as often held.”70 According to Zimmer’s understanding, which Jung followed in the ‘30s, the differences ­were merged in the common ground of Tantric practice: The tantric world of thought and artistic forms dominates one w ­ hole age of the India spirit and, as an expression of the orthodox Brahman Weltanschauung, it has influenced and s­ haped the faith and modes of life of ­those heterodox Buddhist and Jaina sects that flourished and declined in the midst of orthodox Hinduism. Coexisting for centuries, both doctrines took over from late tantrism ideas of God, sacred forms, and symbols, and during this protracted pro­cess of amalgamation Buddhism in the Indian subcontinent essentially lost its own peculiar stamp u ­ ntil it was, in the end, completely obliterated. For all ­these reasons, what the orthodox Brahman tantric texts have to say about the meaning and function of the sacred image finds parallels in Buddhist lit­er­a­ture, and may properly serve as guide for understanding the general formal aspect of Buddhist sacred images. It appears legitimate to assume that, historically, the sacred image and its worship gained entry into the Buddhist world ­after it had appropriated tantric concepts into its ascetic doctrine of release and a­ fter it had transformed its own worthies and saints into godlike beings modelled on the ­great Hindu divinities.71 Zimmer’s argument is entirely based on Tantric Yoga as he knew it from Avalon’s publication of the tantras. Though it is pos­si­ble to argue that the amalgamation of Buddhism and orthodox Hinduism via orthodox Brahman Tantric texts took place within certain branches of Buddhism, for instance Tibetan Buddhism with its Tantric Yoga practices and the emphasis on yantras, the linkage of Tantric Yoga to the Mahâyâna sûtras of the Pure Land tradition might stretch the argument too far. One could   Feuerstein (1997), p. 66.   Zimmer (1926), p. 23.

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also add that Zimmer’s theory of amalgamation, while it might be true for India, might not hold for the development of Buddhism in China, which was not threatened with infiltration by orthodox Brahmanism. Interestingly enough, Zimmer quoted the large Sukhâvativyuha Sûtra as an example of the internal vision of the Eastern meditative practice, though he did not view it as a yogic text as Jung did with the Visualisation Sûtra. The other point where Jung relied on Zimmer’s argument is his description of Western outward sight versus Eastern inward vision. Zimmer wrote a chapter in his book on that topic, opposing the Western outward gaze that discriminates objects and needs a focus to the Eastern meditative practice of internal visualisation: The peculiar type of visualisation that fills up the entire field of view and that is in e­ very detail equally clear and self-­contained, is as an entirety more than a mere collection of individual parts: it is a specific product of inward sight. Our physical eye, constantly in motion, can never see anything remotely similar. This quite par­tic­u­lar kind of visualization, which combines two opposites—­the image’s broad surface together with a clear focus on a single point on it—­ and is totally motionless, is the ­mental yet vis­i­ble content that I projected upon the sacred image during the act of devotion. . . . ​Given the nature of that visualization, the peculiar quality of the figurative sacred image can never be understood: the quality that c­ auses the Westerner, again and again, to turn from it with awed feelings of estrangement, ­unless his senses have become dulled to it by long familiarity with the material and individual examples of it.72 In his differentiation between the religious and spiritual practices of the West and the East Jung followed Zimmer’s dichotomy of outward sight and inward vision. The Amitâyur-­Dhyâna-­Sûtra provided him with a perfect example of the Eastern sacred image and its visualization as a meditative practice. That he tied this aspect of meditation in the East solely to the Tantric Yoga practices was due to his reading of Zimmer, relying on an oversimplified argument to which Jung would not have had to commit without reservation. However, Jung’s psychological intention went beyond that of Zimmer, so much so that when he read Jung’s commentary on The Secret of the Golden Flower in 1929 Zimmer was apparently so outraged that he threw

  Zimmer (1926), p. 61.

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the book at the wall.73 It took him a while to realize the merit of a psychological take on t­hese ancient texts and the useful implications for ­today’s psyche in the West. And this is why Jung’s interpretation in the ETH lectures reaches further than ­these first scholarly Western interpretations of yoga by Avalon, Zimmer, or Hauer. It is ­here that Jung first clarified his concept of active imagination against the background of Eastern as well as Western meditative religious and spiritual practices and suggested the psy­ chol­ ogy of the unconscious as their twentieth-­ century equivalent.

Jung’s Reading of the S hrî -­C hakra -­ S ambhâra T antra The entries in Jung’s Black Book of 17 and 18 April 1917 describe how his soul retrieved the image of a ­castle with three towers that rests on fire clouds in the blue skies.74 Red gates, white columns, the three gates of power, splendour and glory: “Thrice five towers surround the c­ astle. Thrice six gates are in the walls. Thrice seven ­great halls are in the ­castle. The green stream flows below. The dark cloud is above, over it the fire, the eternal one that you drew. ­There are caves in the mountain, ­there lies the stacked gold, the solidified fire.”75 In his lecture on 15 November 1940, Jung spoke about a similar stream of images experienced as part of the meditative path of yoga: First, ­there is an image of a mountain, which emerges during the pro­cess of contemplation. Once the entire attention world has been drawn from the external world and the focus is concentrated at one point, the yogin is raised to the top of a mountain of accumulated perceptions. That way his inner being is contrasted against the overflow of impressions from the external world. This is represented by the city which is especially emphasized by the enclosing wall. This is the fortified place which is protected by walls of four layers to the outside in which all the p ­ eople who w ­ ere previously dispersed are now drawn together. All the former diffuseness which belonged to the yogi due to his brokenness and fragmentation in the world is now heaped together ­here within this wall and in the centre of this marvellous fortress. In fact this is not only a   Jung (1962), pp. 385–86.   Jung, 17 April 1917, Black Books, vol. 6, pp. 285–86. 75   Jung, 18 April 1917, Black Books, vol. 6, p. 287. 73 74

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Buddhist idea, but also ancient Hindu: the city of the Brahman, the city of the world being. Within this is the g­ reat trea­sure, depicted by the varja. This fortress is like a trea­sure vault. 76 On top of the mountain, in the center of the ­castle, in a trea­sure box, lies the four-­headed varja, the “diamond” or “thunderbolt.” According to Jung, this symbol represented the accumulated psychic energy that had previously been dispersed through the external world. The similarity with the “solidified fire” in Jung’s e­ arlier vision of the ­castle in the Black Book is striking. The text from which Jung deduced this insight into the meditative practice of yoga was the Shrî-chakra-sambhâra Tantra, a Tibetan Tantric text first published in En­glish in 1919 as volume seven of Arthur Avalon’s Tantrik Text series, hence two years ­after Jung’s entry in the Black Book. It was translated and edited by Kazi Dawa Samdup.77 Jung had a copy of the entire series (1914–1924) in his library, but it is not known when exactly he read this text for the first time. Surely he must have seen the similarities between his own vision of 1917 and the images in the ancient Tantric text as a confirmation of his theory about the repetition of collective mythological material on an individual level, first presented in Transformations and Symbols of the Libido (1912).78 Borrowing a phrase from Jacob Burckhardt, Jung called ­these “primordial images,” a term that he used in Psychological Types (1921) to describe a collective image distinguished by its mythological quality79—­the term that was replaced by the now more familiar “archetype.” In his lectures Jung frequently used material from his 1921 monograph, especially from the chapter “The significance of the uniting symbol.”80 The lecture from 2 June and 9 June drew largely on the same passage from the Upanishads and Meister Eckhart that he had used in 1921, albeit in extended form and with further elaboration. However, one text never mentioned in Psychological Types was the Shrî-chakra-sambhâra Tantra. Given the significance Jung attributed to this text in 1939, it is astonishing that he did not mention this prime example of symbolic imaginary in the chapters on the unifying symbols in 1921. One can assume that Jung ­either had not read the text at that time or did not attribute the same importance to it as at   See p. 279.   See n. 238. 78   Jung (1912), §§173ff. 79   Jung (1921), § 731. 80   Jung (1921, §§ 318 433. 76 77

introduction ∙ lxv

the end of the 1930s. What fi­nally might have drawn Jung’s attention to the text was the publication of Zimmer’s Artistic Form and Yoga in the Sacred Images of India in 1926.81 ­There Zimmer praised the Shrî-chakra-­sambhâra Tantra as a unique source for scholarship: “The most complete directions for developing before the inner eye linear yantra with figurative decoration that is alive with the dynamics of enfolding and unfolding can be found, among the presently known sources, in the Śrîcȃkrasambhȃra Tantra, a Tibetan (Lamaist) text.”82 In reply to a question at the seminar on Kundalini Yoga in 1932 Jung reiterated the unique importance of this text for his psychological understanding of the mandala: “Our idea of it would come nearest to Lamaism, the Tibetan religion, but this is hardly known, and its textbooks have been translated only very recently, hardly ten years ago. One of the fundamental sources is the Shrî-­Chakra-­Sambhâra, a Tantric text translated by Sir John Woodroffe.”83 In his study, Zimmer gave a detailed account of the Tantric meditation similar to Jung’s description in his lectures thirteen years l­ater, for instance, on the understanding of the vajra: The diamond (vajra) is the symbol for what is eternally Unchangeable, which is, in the impenetrability of its nature, indestructible and unassailable. From time immemorial in India, the vajra, as the name of a weapon s­ haped like a thunderbolt, was the symbol of supreme divine power. The earliest “­Father of Heaven” (Dyaus pitar, Zeus pater, Diespiter) bequeathed it to his sons, the heirs of his supremacy over all the other gods: Mithras in Persia, and in India, Varuna. In India, he evolved into Indra when, in l­ater times, Indra became the king of gods, overshadowing the ­earlier king of all the gods, Varuna. In Buddhism, the diamond is the symbol for the sphere of absolute Being. This is the reason why the vajra, the thunderbolt-­like implement, is a favorite among artistic symbols used to represent the realm of pure Emptiness.84 Another example, where Jung’s reliance on Zimmer’s research becomes clear, can be seen in his explanation of the mystic syllables yam (air), ram (fire), vam (­water), and lam (earth) in the lecture of 10 February 1939.85 Zimmer gave the following explanation in his book:   Zimmer (1926, 1984), pp. 79–114.   Zimmer (1984), p. 81. 83   Seminar of 12 October 1932 (Jung, 1932, p. 12). 84   Zimmer (1984), pp. 88n89. 85   See pp. 123–125. 81 82

lxvi ∙ introduction

They emerge from within the inner image of syllables, just as, from the syllable sum, the radiant manifestation of the gods’ Mount Sumeru emerges—­the axis of the Cosmic Egg, whose four-­faceted crystal-­, gold-­, ruby-­, and emerald-­jeweled torso sparkles in the colors of the four points of the compass. A devout Hindu would perceive on its peak the palatial court of Indra, the king of the gods, and his Celestial Ones—­Amarȃvatî, the “Home of the Immortals.” In lieu of this palace, the a­ dept of the Buddhist mandala develops a t­ emple cloister (vihȃra) as the only fitting surroundings for the Buddha: a rectangular building made of jewels with portals on each of the four sides, enclosed by magical wall of diamond (vajra). Its roof is a peaked dome similar to ­those earthly stupas which, as mausoleums, testify to the completed Nirvȃna of the Enlightened Ones. At its central point inside, t­ here is a circle containing an unfolded lotus, its eight petals pointed in the dif­fer­ent directions of the compass (the four cardinal points and the four intermediate ones). The worshipper envisages himself standing in the flower’s center as the figure of the Mahȃsuka embracing the female figure. As the “Supreme Bliss of the Circles” (cakramahȃsuka), he sees himself as being four-­headed and eight-­armed, and is, in his contemplation, conscious of his essence. His four heads signify the four ele­ments—­earth, ­water, fire, air—in their immaterial, supra-­sensory state; they si­mul­ta­neously designate the four eternal feelings (apramȃna) which, as they become part of the adept’s substance through constant practice, constitute his ever-­ ­ increasing maturation t­ owards Nirvȃna: . . . ​86 This passage from Zimmer’s book is also in­ter­est­ing for another reason. Karl Kerényi quoted it in the introduction to Essays on a Science of My­thol­ogy, the book he co-­authored with Jung in 1941.87 His intention was to demonstrate the mythological parallels between the external use of a mandala, for instance, as part of the foundation rite of a city—­Kerényi gave the founding myth of Rome as an example—­and the psychological foundation and inner reor­ga­ni­za­tion of man. Although Kerényi featured as the author of the 1941 introduction, the reference to Zimmer’s interpretation of the Shrî-chakra-sambhâra Tantra looks like an addendum by Jung whose ETH lectures came to an end about the same time as the book was published.

  Zimmer (1984), pp. 95–96.   Jung and Kerényi (1941), pp. 23–24.

86 87

introduction ∙ lxvii

Also around that time, Jung reworked and extended his 1935 Eranos Lecture on “Dream Symbols of the Pro­cess of Individuation” for his book Psy­chol­ogy and Alchemy. In his introduction on the symbolism of the mandalas, he recalled his meeting with Rimpoche Lingdam Gomchen in the Tibetan monastery Bhutia Busty, near Darjeeling, on 1 January 1938.88 ­Here, Jung credited the Lamaist monk for sharing his wisdom that not the external, but the internal image was the true mandala. But surely Jung would have gathered such knowledge already from Zimmer’s informative book. In Psy­chol­ogy and Alchemy he did not fail to mention the Shrîchakra-sambhâra Tantra as a text, which gave directions as to how to create such internal images.89 From 26 June to 1 July 1933, Jung held an acclaimed seminar series in Berlin with Heinrich Zimmer.90 On this occasion he showed a number of pictures to the audience, among them the Lamaist Vajramandala, that he had used as frontispiece for The Secret of the Golden Flower in 1929. In his lecture of 2 December 1938, he presented the same mandala to his audience at the ETH.91 ­Here is what Jung said about the mandala in the seminar: The mandalas that we know chiefly from Lamaist tantrism are mostly Tibetan in origin. Thus, they are circular images that always contain a very specific symbol, namely the symbol of this temenos, i.e., this sacred precinct, a wall that sets apart a precinct. Within is a ­temple. This contained area is the temenos, thus an antechamber. In the Tibetan or Lamaist mandala this space within is a cloistered room, a rectangular enclosed room with four portals, precisely like the Roman castrum, and ­these four portals are distinguished by four qualities. This is the temenos itself: rectangular, but around the perimeter burns a circle of fire and this fire is in turn encircled by a circle of suffering, of the torments of hell and of the burial ground, of the field of the dead where the souls and the bodies of the dead are torn to pieces by demons, in line with the Buddhist idea that the fire intensifies suffering and ­causes death and ­every torment of hell. This circle of fire, this protective magic circle, has been endowed with many symbols of tantrism. It has the classical form of the thunderbolt, the shaft of lightning or the diamond wedge. This is   Jung (1943), § 137. See also Sengupta (2013), p. 127.   Jung (1943), § 137. 90   The seminar ­will be published as part of the Philemon series (Jung, 1933). 91   See p. 57. 88 89

lxviii ∙ introduction

prob­ably the same word, simply expressing the intensely concentrated energy. It forms a magic circle and protects the yogi from the fire of desire, which brings on all impure admixtures and for this reason must be eradicated above all ­else.92 In this seminar, Jung placed much the same emphasis on the vajra as he did l­ater in the ETH lecture of 1939. According to Jung in both cases, it was a symbolic repre­sen­ta­tion of the energy accumulated by the yoga ­adept during the pro­cess of meditation. But the seminar, in contrast to the ­later lecture, symbolically locates this accumulated energy chiefly in the protective ring of fire around the yogi, whereas in the 1939 lecture Jung centers the vajra power in the c­ astle’s trea­sure chest. Nevertheless, as Jung’s scheme of 28 April 1939 makes clear, the four-­headed vajra is not the trea­ sure itself, but only a link in the chain in the pro­cess of individuation: from the vajra arises the lotus, or in alchemical terms, in the quaternarium of the castrum grows the golden flower. The parallel with the alchemical pro­cess played an impor­tant role in the ETH lectures. Jung dedicated the entire winter semester 1940–41 and summer semester 1941 to the topic of alchemy. In his lecture series on Eastern meditation, alchemy served mainly as a comparative model of the individuation pro­cess, paralleling the yogic way of reaching enlightenment. But this emergence of alchemy as a Western equivalent to Eastern meditation also provides a clue as to why Jung was so fascinated with the Shrî-chakra-sambhâra Tantra that he dedicated an overwhelming part of his lecture series to this rather obscure text. In Psy­chol­ogy and Alchemy Jung followed the passage where he mentioned the Tantra with the following remark: I have observed ­these pro­cesses and their products for close on thirty years on the basis of very extensive material drawn from my own experience. For fourteen years I neither wrote nor lectured about them so as not to prejudice my observations. But when, in 1929, Richard Wilhelm laid the text of the Golden Flower before me, I de­cided to publish at least a foretaste of the results.93 The Secret of the Golden Flower, this Chinese alchemical treatise, helped Jung pro­cess the visionary experiences he had experienced from 1913 onwards. The text gave him the opportunity to amplify this personal

  Seminar of 29 June (Jung, 1933).   Jung (1944), §126.

92 93

introduction ∙ lxix

material and opened up the possibility of introducing a methodological comparative approach to psy­chol­ogy.94 Furthermore, when Jung received the text from Wilhelm, he was working on the image of a ­castle for the Liber Novus,95 as the text beneath the painting suggests: “1928. When I painted this image / which depicts the golden well-­fortified ­castle / Richard Wilhelm from Frankfurt sent me the Chinese, / thousand year old text of the yellow c­ astle, / the nucleus of the immortal body. Ecclesia catholica et protestantes et seclusi in secreto. Aeon finitis.” The Secret of the Golden Flower mentions a Book of the Yellow ­Castle,96 to which Jung referred in the lecture of 5 May 1939: The place where the ­union of the opposites occurs needs to be protected “as if in a cloister or a building, a trea­sure ­house, where the precious substance is enclosed and concealed.”97 The painting of the ­castle obviously corresponds to Jung’s internal visionary images of 17 and 18 April  1917, even though ­these sequences never made it into the Liber Novus. And according to Jung’s afterword to the Liber Novus it was his aquaintance with alchemy in 1930 and the affirmation of his own experiences by The Secret of the Golden Flower in 1928 that brought Jung’s work on the Liber Novus to a halt.98 Once Jung had abandoned this work, he was open to explore the vast material provided by alchemy, my­thol­ogy, and religion for finding parallels to his own experiences: from the “solidified fire” in the c­ astle to the “precious substance” in the yellow c­ astle, from the “four-­headed vajra in the trea­ sure chest” to the “quaternarium and the golden flower,” all became the expression of the same archetypal experience and corresponded to steps in the pro­cess of individuation as Jung had experienced it for himself. Thus, the ETH lectures on Yoga and Eastern Meditation pre­sent a prime example of Jung’s application of his comparative method, while at the same time they tell the story of Jung’s personal history and psychological development.

  Shamdasani (2012), p. 151.   Jung (2009), p. 163. 96   Wilhelm and Jung (1929, p. 112; engl.: 1984, p. 22). See note 455. 97   See p. 193. 98   Jung (2009), p. 360. 94 95

Translator’s Note

The decision was made to translate the German term “Inder” for citizens of India as “Indians,” and not use, as sometimes suggested, Hindus, which is associated with a par­tic­u­lar religious tradition and would blur Jung’s careful differentiation between the religious traditions on the subcontinent. It is acknowledged that for North American readers this term may be less immediately associated with the subcontinent than for Eu­ro­ pean readers. It is assumed then that readers w ­ ill appreciate that Native American Indians are not the subject of this volume. Jung’s occasional references to gender, race, and specifically to Black African culture in North Amer­i­ca are sometimes unpalatably at odds with twenty-­first c­ entury understandings of such m ­ atters. However, the decision was made to render ­these as closely to the original as pos­si­ble, without moderation, as to ameliorate t­hese to satisfy modern readers would be a distortion of the source texts in a first edition of a primary text. Existing published translations in En­glish have been cited and referenced throughout the text. Any translations not other­wise acknowledged are by the translators of this volume.

Psychology of Yoga and Meditation

Winter Semester 1938/1939

99

Lecture 1

28 October 1938

In ­earlier semesters, I spoke a lot about dreams and attempted to outline how dreams are structured and how we can get at their meaning. Now, in this semester I ­will follow up by describing the phenomenon of “active imagination.” You ­will recall the dream of the concert where, at the end, a glowing bauble emerged out of the Christmas tree.100 In par­tic­ul­ar, I said this: This bauble is not an ordinary object, but rather it is a symbol that reaches far back into the intellectual history of humanity. It is an example of how contents from the collective unconscious impose themselves upon consciousness ­until they become conscious. If we ­were to proceed anthropomorphically, it could be said that it is as if ­these contents of the collective unconscious have a certain volition of their own to become manifest. However, this is only a hypothesis, and I ask you not to take this literally. In any case, such contents appear first in dreams. ­These are phenomena that take place at the edge of consciousness, contents that emerge into consciousness. I was impressed by this fact very early on. You see this phenomenon extremely frequently in patients, as well as in the mentally ill. I asked myself if it might not be pos­si­ble to make an impact upon that background where the unconscious originates so that it would give up its contents more clearly, or if it ­were pos­si­ble to make ­these traces of the unconscious clearer so that one could discern them and understand them better? I found that if one directs attention to t­hese traces and concentrates upon them, a curious phenomenon of movement gets ­going, just as when one stares at a dark spot for a long time which then begins to become   Text is compiled from notes by LSM and RS as well as the En­glish translation by BH. ES was absent from this first lecture as he missed the train to Zu­rich. 100   Jung is referring to the lecture of 8 July 1938. See Jung (1937/38). 99

4 ∙ lecture 1

animated. We are then suddenly able to discern the forms of one’s own internal background. “Gazing into the glass or bowl of ­water” opens onto the background to one’s own soul, to the extent that one ultimately perceives the images—­though of course not in the w ­ ater.101 This is a technique used by the ancient Egyptian priests, for example, who stared into a bowl of ­water. ­There is nothing pre­sent in the ­water, but the intense gazing arouses the soul into seeing something. It has a hypnotic and fascinating effect. For this purpose, the ancient magicians used a glass button or jewel, or Egyptian priests a beautiful blue crystal, in order to impart unconscious perceptions to their clientele. It was not understood in this way back then but was employed for the purposes of prophecy, divination, and healing. The ancients ­were well aware that to heal the soul, or even the body, a certain assistance from psychic experiences was necessary. We find similar ideas in the ancient Asclepius cult.102 That is why medical clinics in antiquity had incubation chambers in which the ancients would have a dream that proffered the correct diagnosis, or often even indicated the right cure for healing.103 Similar practices are still used ­today by Indians and medicine men of primitive tribes. If someone is troubled by an evil dream, the medicine man has them go through this pro­cess in order to bring them back into harmony with their psychic backdrop. For it is well known that someone who no longer has this connection has lost their soul. The loss of soul is typical for primitives. It is absolutely imperative that the soul be recaptured. This can be achieved by restoring the connection with the unconscious by capturing the psychic substratum. With ­children, for example, images sometimes even start to come alive: the locomotive begins to move or the ­people in the picture book begin to do something. It is thought ­these are only ­children’s experiences, but some primitives have much more experience with the background than we who live orientated to the external world. We must get to know this. We live 101   Jung connects ­here with ­earlier psychological studies on this subject by Pierre Janet (1898), pp. 407–422, and Frederic W.H. Myers (1892). 102  Asklêpios, Asclepius, Greek and (as Lat. Aesculapius) Roman god of medicine and healing, son of Apollo and Coronis, raised by the centaur Chiron, who taught him the art of healing. His cult was particularly strong in the third-­century BCE. In the so-­called Asklepia the priests cured the sick of their ailments using a method called incubation. Asklêpios was worshipped throughout Greece with the most famous sanctuary being in Epidaurus. His symbol, a staff entwined by a serpent, has long represented the profession of medicine. 103   The first volume of the series of publications from the C.G. Jung Institute Zu­rich was C.A. Meier’s monograph on Ancient Incubation and Modern Psychotherapy (Meier, 1949), reissued as Healing Dream and Ritual: Ancient Incubation and Modern Psychotherapy (Daimon, 1989).

28 october 1938  ∙  5

through our eyes. However, that is not characteristic for all p ­ eoples, but simply a peculiarity of the West. If one concentrates on such a fragment, it is necessary to clearly retain the initial perception of it in the soul. This is where the Westerner has a tendency to inhibit the arousal of fantasy. He can shut off something from the environment, i.e., he so holds to one and the same standpoint that noting disturbs him. This differentiation is characteristic for Westerners, but not for ­people from the East. It is almost impossible to acquire precise information from them. They have no meditation on a specific area. If I bend down over a specific blade of grass and ask what it means, the Eastern person w ­ ill give me the entire meadow. For them that’s a demanding task that wears them out. This has also struck me about spiritually significant p ­ eople from India or China. They cannot concentrate exclusively on one tiny detail. But active imagination does not imply such singular concentration, which kills off anything happening. It must be pos­si­ble that while the image stays firmly in mind unconscious fantasy can also join in. If this can be done, then something gets g­ oing. If one observes with the most relaxed attention pos­si­ble, then one can perceive that some other material enters in that enlivens the situation. If one practices this, one can allow an entire system to unfold from any point of departure. In ­doing so, one always thinks that one does it oneself, one is inventing it, but in real­ity ­these are spontaneous thoughts. With such images one may not say that one created them oneself. If a roof tile falls on your head, you have not made it happen, nor have you done it yourself. ­These are “freely arising perceptions” as Herbart104 has already said. If one gives up tense expectancy and only gazes at the emerging possibility, then one perceives what the unconscious is creating from its perspective. In this way, an image is stimulated. When this occurs, a glimpse into the unconscious can be gained. P ­ eople often dream in a very fragmentary way, or the dream breaks off in one place—­then I ask the dreamer to imagine it further. I sort of ask for the continuation. In princi­ple, this is nothing other than the usual 104   Johann Friedrich Herbart (1776–1841), German phi­los­o­pher, psychologist, and educator, whose scientific pedagogy set the standard of the nineteenth-­century educational system (“Herbartianism”). His “dynamic” psy­chol­ogy is based on the concept of a mechanics of interacting Vorstellungen (ideas, repre­sen­ta­tions). Herbart introduced a model of a threshold of consciousness from which unconscious ideas, once they have reached a certain strength, w ­ ill cross over into the conscious mind. Herbart’s works include Lehrbuch zur Psychologie (1816), Psychologie als Wissenschaft (1824/25), and Psychologische Untersuchungen (1839/40). For Jung on Herbart see Jung (1933/34), p. 29; and Jung (1946), § 350.

6 ∙ lecture 1

technique of creating the dream’s context. I elicit the entire texture in which the dream is embedded. As it appears to the dreamer. ­There are some ­simple ideas: we believe ­water is the same for every­one, but that’s not the case. If I ask twelve p ­ eople what they associate with w ­ ater, one is amazed at what they say. So, if, instead of asking for the entire fabric of the dream, I w ­ ere to ask how they would dream it onwards, then I would get as a reply material that would correlate exactly with the meaning of the dream. One can also sabotage such a quest. Someone already brought me a dream right out of the dictionary which I was supposed to be convinced by. Unfortunately for them I noticed this. Active imagination is a making conscious of fantasy perceptions that are manifesting at the threshold of consciousness. We must imagine that our perceptions possess a certain energy through which they can become conscious at all. It is a g­ reat achievement to be conscious. For this reason, we are exhausted ­after a relatively long period of consciousness. Then we must sleep and recover. If primitives are asked quite ­simple questions, ­after a while they too become exhausted and want to sleep. If you leave them to their own devices, they think of nothing, sit around, ­don’t sleep, but they also do not think. Something is happening that is not in the head, that is quite unconscious. Some are insulted if you ask what they are thinking. “Only crazy ­people hear something up ­there in the head,” not them. You see from what night our consciousness in fact comes awake. ­There are four dif­fer­ent states of psychic content: Consciousness

0—0—0—0

Conscious perceptions.

Threshold perception

0 0 0 0

Contents on the threshold of consciousness, below which darkness reigns (background perceptions).

Personal unconscious

0—0—0—0

Unknown or forgotten contents which however belong to the personal domain.

—­—­—­—­—­ Collective unconscious

0—0—0—0

Thoughts which have already been thought in other epochs. The most in­ter­est­ing are ­these most profound contents which are not individually acquired but can be thought of as instinctive fundamental patterns, and thus as a type of category.

28 october 1938  ∙  7

Each of ­these layers, even the uppermost, is influenced and modified if content from the collective unconscious arises. If the pro­cess of becoming conscious takes a natu­ral course, not convulsively, then the ­whole of life proceeds according to the basic pattern of the collective unconscious, naturally shadowed individually, although the individual motifs are repeated in every­one. Hence, we find the motifs of the collective unconscious in the folklore of all ­peoples and in all times, in my­thol­ogy, in the religions, ­etc. Any concentration of attention in this technique is very difficult. This is something that can be achieved only through practice. The ­great majority of p ­ eople lose themselves immediately in chains of associations, or they inhibit them and then absolutely nothing happens. Occidental man is not educated to use this technique, but rather to observe all external sense perceptions and one’s own thoughts, although not to play host to the perception of the background pro­cesses. The East is way ahead of us in this re­spect. This is a meditation, i.e., an impregnation of the background, which becomes animated, fructified by our attention. By this means, objects of still-­developing circumstances emerge clearly. The Latin word contemplatio comes from templum105—­a zone for living encounter is defined, a specific field of vision in which observation takes place. The augurs used to delineate a field, a templum for observing the flight of a bird. A protected domain from which one can observe the inner contents and can fertilize them with attention. And the word meditatio actually means to consider or ponder. In antiquity, as far as I am aware, t­here ­were no detailed descriptions or instructions for this technique. It actually contradicted the classical spirit. By contrast, in the ­Middle Ages certain ideas ­were already emerging. The old alchemists—by which you must by no means imagine just any old crazy gold makers but rather natu­ral philosophers—­defined the term meditation as a dialogue with another who is invisible. This other may be God or oneself in another manifestation, or the good spirit, the guardian spirit of the person with whom they can be led into dialogue in meditation. St. Victor106 had such a conversation with his own soul. The 105   Templum, lat. for a t­ emple, shrine, or sacred place; also an open area, especially for augury. 106   Hugh of Saint Victor (1096–1141), medieval phi­los­o­pher and mystical writer, laid the foundations for Scholastic theology, becoming the head of the school of Saint Victor in 1133. He combined his philosophical and theological writings, Aristotelian in character, with mystical teachings about the soul’s journey to ­union with God. According to Hugh,

8 ∙ lecture 1

­ iddle Ages thus already had the inner counterpart in contrast to the M external counterpart; and that inner counterpart possesses a meaning in its own right, so that one can, in a sense, have a conversation with this other. So, in one word: this internal other replies. This procedure is called imagination. I not only surrender myself to fantasy but I also concentrate my attention on what is to be contemplated and observe what happens in the pro­cess. In the M ­ iddle Ages the phi­los­o­phers used this term to describe the pos­ si­ble transformation of the ele­ments. They can be transformed through meditation. By concentrating on the chemical ­matter, the image that is within us is imprinted upon m ­ atter. This image within us is the soul, and it is round. Roundness is perfection, therefore gold has a round form ­because it is a perfect body. One can imprint a model upon the image of one’s own soul, and then it must be transformed into gold. One thinks that gold is meant. In truth, however, one is taught that it is not normal gold but the gold of the soul. It is difficult to understand ­these lines of thought, b ­ ecause ­things ­were not understood in our sense of the term, instead they took place in m ­ atter, thus in ­matter that one h ­ andles. It is as if the unconscious ­were located in chemical ­matter, in minerals. But we must not forget that the chemical constitution of bodies was a ­great puzzle in the ­Middle Ages, a g­ reat dark puzzle. ­There was no knowledge about ­these ­things, hence their internal world was understandably projected onto them. The same is true for us. If we do not understand someone, we impute ­every sort of quality to him all the same, and assume a ­great deal about him, when in fact it is precisely what is within us. We can say nothing about him except what we see though our own lens, and we ­humans do this utterly without shame. We try to get in close with concepts, but we mystify our own mystery into ­matter. The same happened to the ­Middle Ages. Gradually p ­ eople became a bit more conscious, but not enough. Then came the scientific age and interrupted this entire development. Not so in the East. ­There it was pos­si­ble for t­hese ideas and efforts, which had been pre­sent from time immemorial, to develop the rational soul contains “three eyes”: Thought searches for God in the material world, meditation does so within us, and contemplation connects the soul with God intuitively. His main work is entitled De Sacramentis Christianae Fidei (c. 1134); his mystical writings include De Arca Noe Morali [Noah’s moral ark], and De Arca Noe Mystica [Noah’s mystical ark] (1125–1130), De Vanitate Mundi [On the vanity of the world] and Soliloquium de Arrha Animae [The soliloquy on the earnest money of the soul]. Hugh’s works are published as vols 175–177 of the Patrologia Latina (1854). On his psy­chol­ogy, see Ostler (1906). Barbara Hannah wrote an article on Hugh’s conversation with his soul in Soliloquium de Arrha Animae (Hannah, 1981).

28 october 1938  ∙  9

analogously: they had not been interrupted by exclusive concentration on external ­things. Very early on, we find in Indian texts the concept of the tapas, i.e., heat, glow.107 It is used as an expression to represent the fructifying influence of attention, hence is translated as “creative heat.” In the Rigveda it says: tapas is seen among the t­ hings that carry the earth.108 The earth is carried through truth, size, strength, through rita, i.e., the law of right action, tapas, brahman, and sacrifice. This idea is almost immutable in its form. A hymn from the Rigveda says:109 What was hidden in the shell, Was born through the power of fiery torments. From this first arose love, As the Germ of knowledge, The wise found the roots of existence in non-­existence, By investigating the heart’s impulse. Goethe said the same: You follow a false trail; Do not think that we are not serious; Is not the kernel of nature In the hearts of men?110 107   tapas, Sanskrit for “heat,” “ardor,” “glow”: an ascetic practice of Hinduism that is used to achieve spiritual power or purification. Whereas in the Vedas tapas is mainly introduced as part of the creation myth, according to which Prajâpati created the world by means of asceticism, in l­ater Hinduism it becomes an essential part of yogic practice. The Yoga Sûtras regard it as one of the five niyamas, acts of yogic self-­discipline. According to sûtra 3.43, tapas leads to the perfection of the body and the senses. As noted by commentators, Patañjali’s positive valuation of tapas contradicts other yogic scriptures (Feuerstein, 1997, pp. 304–305). 108   Jung’s understanding of the concept of tapas largely follows the arguments of Jakob Wilhelm Hauer in his study Die Anfänge der Yogapraxis im alten Indien (1921). On Hauer, see note 116. For a further discussion of tapas in the Vedas, see Blair (1961) and Kaelber (1976). 109   Rigveda, Book 10, CXXIX: 3–4. Jung owned a copy of the German translation by Paul Deussen (1894). Jung also quoted the same passage (in Deussen’s translation) in Transformations and Symbols of the Libido (Jung, 1912), §§ 243–245. ­There Jung linked the production of fire through the rubbing of sticks to sexual coitus. This interpretation was criticized by Gopi Krishna as a misreading of the production of Kundalini energy (Krishna, 1988, p. 67). See Shamdasani (1996), p. XIX. 110  Johann Wolfgang von Goethe: “Ultimatum,” in Poetische Werke, vol. 1 (Berlin: 1960), pp. 556–557. In Transformations and Symbols of the Libido (1912), § 599, Jung had already linked the passage from the Rigveda with Goethe’s poem in Transformations and Symbols of the Libido (1912), § 599.

10 ∙ lecture 1

­ hese verses from the Rigveda propose that the existence of the world T is in fact a psychic function. They would have us understand that ­these ­human qualities constantly generate heat, and that this glow begets the world. The world to our way of thinking is not begotten in this way, but to the Indian that’s what the world is: namely, consciousness. That is why he can also say: the figures created internally are the world, an illusion—­ and in that sense the concept of mâyâ invites a similar understanding. Another passage where the concept of the tapas plays a role occurs in the myth of the creator of the world, Prajâpati. In the beginning, he was alone. Apart from him ­there was nothing: Pragâpati had the desire of creating beings and multiplying himself. He underwent (consequently) austerities. Having finished them, he created t­hese worlds, viz., earth, air and heaven. He heated them (with the lustre of his mind, pursuing a course of austerities); three lights w ­ ere produced: Agni from the earth, Vayu from the air, and Aditya from heaven. He heated them again, in consequence of which the three Vedas ­were produced.111 This means “he heated himself with his own heat,”112 in commutatio.113 “He brooded, he hatched.”114 He incubates himself. This is the word used for the technical concentration exercises out of which yoga developed. The similarity between this technique, which we use in a psychological way, and Eastern Yoga should not be overlooked. The Western technique is a pitiful ­thing in comparison to what the East has to say about it. In any case, t­here exists a certain principal difference, not only b ­ ecause the East surpasses itself with a rich lit­er­a­ture and an exceptional differentiation of methods. Yoga as it is practiced now and has been practiced for many hundreds of years is a system. The Western technique is not a system, but a s­ imple pro­cess. In the East, it is a technical system. As a rule, 111  Aitareya Brâhmanam 5.32 (1863), p.  253 (Deussen, 1894), p.  183; cf. 181, 183, 187–188, 189, 200, 205. Jung quotes this passage ­after Deussen (1894), p. 181, in Transformations and Symbols of the Libido (1912) (Jung, 1912, § 596). 112   Deussen (1894), p. 182: Jung refers to Deussen’s translation in Transformations and Symbols of the Libido (1912): “The strange conception of tapas is to be translated, according to Deussen, as ‘he heated himself with his own heat, with the sense of he brooded, he hatched.’ H ­ ere the hatcher and the hatched are not two, but one and the same identical being.” [“Der sonderbare Begriff des Tapas ist nach Deussen zu übersetzen als: ‘er erhitzte sich in Erhitzung‘ mit dem Sinne: ‘er brütete Bebrütung,’ wobei Brütendes und Bebrütung nicht zwei, sondern ein und dasselbe Wesen sind.”] [Jung, 1912, § 597]. 113   Latin for change or mutation. 114   Deussen (1894), p. 182; see note 109.

28 october 1938  ∙  11

the object of revaluation or meditation is prescribed ­there, which it is not in active imagination, where it arises quite naturally from a dream, from intimations that manifest in consciousness in a natu­ral way. In the East, the guru, i.e., the leader, gives the tschela, i.e., the student, a par­tic­u­lar instruction about the object he is to meditate upon. Guru and student are not outlandish peculiarities. E ­ very moderately educated person in the East has his guru who instructs him in this technique. It has been this way since ancient times, a form of education practiced by one whose qualifications as a leader are not endorsed by any university. This is the teaching of yoga in broad outline. The classic text offering an overview of yoga teaching is a work from the second ­century BCE: the Yoga Sûtra by the grammarian Patañjali.115 It is an exceptionally deep book containing a plenitude of profound ideas, incredibly difficult to translate ­because it pre­sents the secrets of yoga in an exceptionally concise language: four texts for a total of 195 tenets. The goal of the practice is the promotion of samâdhi, i.e., rapture, ecstasy, contemplation, also suppression. Hauer also translates it as enfolding in contrast to an unfolding.116 One could also translate this as introversion. ­After that, the practice of yoga intends a diminution of the kleshas.117 By this term one understands instinctive ele­ments in the 115  Patañjali, who wrote the Yoga Sûtra, is sometimes referred to as the author of Mahâbhâshya (Sanskrit for ­great commentary), a commentary on Panini’s grammar Astadhyayi. As this was written in the second ­century BCE Jung dates the Yoga Sûtra to around the same time. However, it is disputed that Patañjali was also the author of the Mahâbhâshya. Recent research dates the Yoga Sûtra between 325 and 425 CE. See Maas (2006), p. xix; also introduction p. l. 116   Jakob Wilhelm Hauer (1881–1962), German Indologist and Sanskrit expert, professor at Tubingen University, founder of the German Faith Movement [Deutsche Glaubensbewegung], the aim of which was to establish a specific Germanic faith firmly rooted in the Germanic and Nordic traditions, a religious re-­birth from the inherited base of the Germanic race. In 1932 Hauer was invited to hold a seminar on Kundalini Yoga at the Psychological Club Zu­rich (3 to 8 October). Jung commented on Hauer’s lectures in the following four weeks of the same year (Jung, 1932). Despite Hauer’s strong support of the Nazis, Jung and Hauer remained on collegial terms, though further proj­ects of collaboration ­were abandoned by Jung (see the forthcoming publication of the correspondence between Jung and Hauer, edited by Giovanni Sorge as part of the Philemon Series). Hauer’s translation of Patañjali’s Yoga Sûtras that Jung refers to in this lecture was published in the journal Yoga in 1931 (Hauer, 1931). The text was reprinted in Der Yoga als Heilweg (1932). Jung had copies of both in his library. Hauer’s books include Anfänge der Yoga Praxis im alten Indien (1921), Eine indo-­arische Metaphysik des Kampfes und der Tat (1934), and on the German Faith Movement Deutsche Gottschau. Grundzüge eines deutschen Glaubens (1934a). On Hauer, see Poewe (2006). 117   Klesha, Sanskrit, meaning “trou­ble” or “affliction.” “­These f­actors, which can be compared to the drives of an e­ arlier generation of psychologists, provide the cognitive and

12 ∙ lecture 1

unconscious that actually should be repressed or at least diminished. The goal of yoga is to conquer ­these unconscious impulses, hence yoga, i.e., yoke; the yoking of uncontrollable powers of the ­human soul and in a dif­fer­ent manner from how we do it. We simply suppress or repress certain emotions. The difference is this: when they repress, they know that they are ­doing it. If we repress, the content dis­appears but then neurotic symptoms develop out of this repression. One turns his attention away from something unpleas­ur­able. This is an hysterical mechanism that takes place not only in the life of the individual but everywhere, even in politics. The Yoga Sûtra says: egoism, ignorance, attachment, aversion, and fear of death weaken you.118 Ignorance (ávidyâ) is the ground for all other vices or kleshas.

motivational framework for the ordinary individual enmeshed in conditional existence (samsâra) and ignorant of the transcendental Self.” (Feuerstein, 1997, p. 156). According to Patañjali, kriya-­yoga aims at the attenuation of the kleshas. 118   In the Yoga Sûtra 2.3 Patañjali lists the five kleshas: ignorance (ávidyâ), egoism (asmitâ), attachment (râga), aversion (dvesha), and the fear of death (abhinivesha).

119

Lecture 2

4 November 1938

Last time we considered the Yoga Sûtra of Patañjali. I offered you some introductory ideas. Patañjali’s book about yoga is the classic text. You may not know this, but yoga is principally a philosophy.120 When we speak about it in Eu­ rope we always imagine something half-­ acrobatic: a half-­naked man sitting cross-­legged on a pedestal; ­people who are capable of remarkable physical contortions. One sees this everywhere in India, at fairs or holy sites. P ­ eople who are remarkable in an incredibly deviant way. Long hair, unbelievably dirty, lousy, half-­naked, smeared with ash and blood if they are Kâlî’s121 devotees, just sitting ­there motionless. One stiffly holds out his arm, another more acrobatic   Notes by LSM, RS, ES, and the En­glish translation of BH.   This is also the argument brought forward by Surendranath Dasgupta in his book Yoga as Philosophy and Religion (1924). Jung met Dasgupta in Calcuatta at the beginning of 1938 and invited him to give a lecture to his stundents at the ETH. See introduction pp. xlviii–xlix. 121  Kâlî, also Kâlikâ, Hindu goddess of time, change, and destruction. Kâlî is the violent and fierce aspect of Parvati, the gentle manifestation of Shakti, the consort of Shiva. She is said to have destroyed the demon Raktabija by sucking the blood from his body. Drunken from his blood, she danced over the bodies of the slain, thereby stepping on Shiva’s body. When she recognized her consort, her rage and blood thirst left her immediately. The moment of the blood-­drunken Kâlî standing on Shiva’s body is a well-­known iconographic repre­sen­ta­tion of the goddess. For her worshippers Kâlî is the highest real­ity of Brahman. As Kâlî is associated with death and cremation, her devotees cover their bodies with the white ash of the cremation grounds. When Jung was in India in 1937/38 the ­temples of Kâlî had an enourmous emotional impact on him. His travel companion Fowler McCormick (see n. 27) noted: “As we would go through ­temples of Kâlî, which ­were numerous at almost ­every Hindu city, we saw the evidences of animal sacrifice: the places ­were filthy dirty—­dried blood on the floor and lots of remains of red betelnut all around, so that the colour red was associated with destructiveness. Concurrently in Calcutta Jung began to have a series of dreams in which the colour red was stressed. It w ­ asn’t long before dysentry overcame Dr. Jung and I had to take him to the En­glish hospital at Calcutta. . . . ​A more lasting effect of this impression of the destructiveness of Kâlî was the emotional foundation it gave him for the conviction that evil was not a negative t­hing but a positive t­hing . . . ​ 119 120

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one stiffens something ­else. This is the lowest form of popu­lar titillation and is never taken seriously by educated Indians. Yoga itself is India’s oldest practical philosophy; it is the ­mother of all philosophy, psy­chol­ogy, theology, e­ tc. You cannot be a phi­los­o­pher ­there without practicing Yoga. Yoga is the foundation of all spiritual development. It is a psychological method, and this is why I have planned to speak of it to you, for one must not underestimate something with such an honorable pedigree. Moreover, it is the sacred practice of a nation of 380 million p ­ eople. It is the foundation of all Eastern cultures, not only in India but also in China and Japan. In connection with the Yoga Sûtra, I told you last time that the practice consists of overcoming and subduing the kleshas. Klesha can be translated as compulsive urges—an instinctive type of impulse, or an inescapable mechanism, ­things that man is subject to, specifically understood as ignorance about the being of man and of the world. It is (1) ignorance (ávidyâ). It is not to be confused with the unconscious—it has nothing to do with that, rather it is a not-­knowing about the ­causes and their identification. The further kleshas are: (2) egoism (asmitâ): egocentricity, a certain subjectivism, attachment to the I; (3) attachment to sensory objects (râga);122 (4) hate (devsha); (5) compulsion to live (abhinivesha) in the sense of an attachment to life, not being able to separate, this life anxiety, something that we all know only too well. If a dark cloud appears somewhere, half the civilized world t­ rembles.123 Ignorance is the ground of the other kleshas. Without this one, the ­others would not have an effect. Ignorance is the principal e­ nemy. For this reason, yoga strives for awareness, insight, and understanding. ,The influence of that experience in India, to my mind, was very g­ reat on Jung in his l­ater years.” 122  Usually, râga means attachment, but can be interpreted as sensuality. 123   Commentary by ES: “­Here C.G. means the final days of September when the world war was looming.” On 24 September 1938 Hitler issued the so-­called Godesberg Memorandum, in which he demanded that the Czech government had to surrender the Sudetenland by 28 September, 2pm, other­wise German troops would take it by force. War was avoided in the last moment through the Munich agreement of 30 September 1938 (dated 29 September), which granted Nazi Germany the permission to annex the German settlements of the Sudetenland.

4 november 1938  ∙  15

Ignorance is misperceiving permanence in transience, purity in impurity, plea­sure in suffering, an essential self where ­there is no self. [YS 2.5, p. 45]124 According to this conception, ignorance consists in the fact that one takes something non-­eternal as eternal, suffering as plea­sure, and the non-­Self as the Self. What is this then? This is simply the entanglement of man in the world of the senses, or in our real­ity—­which we consider to be absolute real­ity, but which in the East is illusory. For us this is not only a world but an actuality. For ­people in the East, this world is not as real as it is for us. They are not so attached to life as we are, they do not have anxiety as we do, it is much more natu­ral for them. For this reason, a multitude of ­things can be lived that we are unable to live. This is also why every­thing remains so conservative. Why should so much be improved or changed when, a­ fter all, every­thing is only illusory? We criticize this, but if we ­were to reflect on this a bit, we would won­der ­whether all the many changes are ­really worth the effort. We know how to build bigger ships. They d ­ on’t sink as often as they used to. But now if this does happen, then it means the immediate death of thousands of ­people at a single blow, whereas formerly only around 150 ­people would have lost their lives in a shipwreck. We have marvelous cannons and ­really rather infrequent wars but when we do have a war, then it is the war to end all wars. Chemical substances are used for the most unbelievable of inventions. But if their purpose is ultimately only to murder ­people, then what is the use of ­these innovations? A highly differentiated bomb is a splendid piece of equipment, but if it ­were to land on our heads then you would no doubt rather live in a bamboo hut where the worst that could happen would be that an ape can chuck a coconut at your head from above. ­After all, that is less unpleasant than another sort of nut such as an aerial bomb. ­Whether this wretched pro­gress leads to anything good at all, let alone to something better, is questionable. This ignorance is therefore a failure to think about ­things and thus a failure of awareness, so that one takes something non-­eternal for eternal, impure for pure. Something that we find pleas­ur­ able in the long run becomes full of suffering b ­ ecause it leads to a b ­ itter 124   Jung quotes the German translation of Patañjali’s by Paul Deussen (1908), in the following abbreviated as YSD. On Jung and the German translations of the Yoga Sûtras, see introduction, pp. xlix–l. The En­glish translation is by Barbara Stoler Miller (1996). Qutotations from the Yoga Sûtras are subsequently referenced as YS followed by the number of the book, aphorism, and the page number from Miller’s translation.

16 ∙ lecture 2

end and disappointment. In India, the Self is the ultimate meaning, the highest good. H ­ ere we consider t­ hings that lead us away from our Self to be the highest good, but not ­things that lead us to our Self. ­These kleshas—­and ignorance most of all—­must be eliminated through the practice of yoga, namely through what is called meditation, and in such a way that through meditation, ­causes and effects can be clearly recognized for what they are, and hence, the meaning of attachment to the world and what the facts are. Out of this awareness, compulsive attachment to the world and life is quelled. Overcoming compulsions is thus also described as a total restraint.125 The kleshas are karma,126 a highly remarkable concept. It describes the disposition that we take with us into life, which c­ auses us to live out a certain meaning, in a certain way. Our entire life destiny is dependent on this karma. It is the sum of the consequences of ­earlier existences, in par­ tic­u­lar the last existence before this one. What I lived ­there, I take over into my new existence with me. What we call “I” is an illusion and is ended by death. But karma remains, a complex of the consequences of life, which arises anew, being carried over into a new existence. This is how Buddhism explains it. It is its intention to bring karma to an end, namely by recognizing that I act in such and such a way for certain reasons and therefore that I might stop d ­ oing this in order to be f­ ree of this karma that compels me to take up a new existence over and over again. Through the kleshas a burdensome karma is created. But if it is pos­si­ble for me to quell t­ hese kleshas through yoga so that they no longer have an effect, then I do not create karma for myself that compels me to live. From perfect discipline of the heart, one has full consciousness of one’s thought. [YS 3.4, p. 67]127  “Gesamtzügelung” is a term used by Hauer. See n. 127.   karman [also karma], Sanskrit for “action,” the mechanism by which conditional existence maintains itself through the circle of rebirth. “Through good and bad deeds the pot of living beings is produced; from the body, karma arises. This [the circle] revolves like a waterwheel. As the waterwheel moves up and down powered by the bullocks, so the psyche passes through life and death powered by karma” (Gheranda-­Samhitâ, 1.6–1.7). On karma, see Feuerstein (1997), pp. 149–150. 127   ES noted ­here: “Through captivation, meditation and contemplation, total restraint takes place.” Total restraint (“Gesamtzügelung”) instead of total discipline (“Allzucht”) is an indication that Jung invoked Hauer’s translation as a comparison: “The triplicity (of the aforementioned limbs of yoga) together forms total restraint” (YSH, 3.4, p. 105). Miller translates samyama as “perfect discipline” and defines it as “the integrated discipline of dhâranâ, dhyâna, and samâdhi; samyama is the discipline of gaining complete control over the object of contemplation” [YS, p. 97]. 125 126

4 november 1938  ∙  17

By concentration (dhâranâ128), Patañjali understands the captivation of the cittam129 (i.e., ordinary consciousness) in a specific place, in other words, concentration through meditation (dhyâna), i.e., through contemplation of what I observe in the state of captivation and then through meditative consciousness (samâdhi), i.e., introversion, i.e., the focusing of all my interests upon this point. Through this total restraint comes into being, i.e., in this way I can get hold of the kleshas by concentrating so that the kleshas no longer function automatically and can no longer cause me to lose myself in some sort of worldly interest. In brief, this is the purpose of the yoga method. U ­ ntil recently e­ very educated Indian experienced this. E ­ very superior Indian has his guru who instructs him in this method. No one can be a priest, phi­los­op ­ her, or psychologist if they have not practiced this method. No one would ever just ­settle down in a quiet corner and read a few volumes of periodicals. This concerns one’s own body. It has dif­fer­ent levels and practices, e.g., Râja Yoga or Hatha Yoga.130 I ­don’t want to comment on this—­this is a ­matter for the Indians. I have never met a Eu­ro­pean who has ­really benefitted from this method. Read Brunton’s book131 or the author of Bengal Lancer.132 This latter has described with refreshing openness a white man’s experiences with yoga exercises. 128   dhâranâ, Sanskrit for “concentration,” from dhri (“to hold,” “to retain”) also referred to as samâdhâna (“collectedness”). 129   citta, Sanskrit for “mind” or “consciousness,” from cit (“to be conscious”). According to Patañjali, Yoga aims at “the cessation of the turning of thought” [YS 1.2, p. 32] in order to reach a higher state of awareness. 130  Râja Yoga, meaning “royal Yoga,” also referred to as “classical Yoga,” is based on Patañjali’s Yoga Sûtra. Attempts to contrast the meditative and higher spiritual practice of Râja Yoga with the more physically oriented Tantric practice of Hatha Yoga can be traced back to the eleventh c­ entury. In the twentieth ­century, Western theosophical interpretations often used this opposition in order to dismiss Hatha Yoga as a lower form that is not suitable for Western prac­ti­tion­ers. On Râja Yoga, see Vivekananda (1896). 131   Paul Brunton (1898–1981), born Raphael Hurst, British phi­los­op ­ her and mystic, who went to India in the early 1930s. He studied Yoga with Meher Baba, Sri Shankaracharya of Kancheepuram, and Sri Ramana Maharshi (1879–1950), whom he introduced to the West. He was also friends with, and guest of, the maharaja of Mysore, Sri Krishna Raja Wadiyar IV, who played a pivotal role in the development of modern Yoga by supporting Tirumalai Krishnamacharya. At the time of Jung’s ETH lecture on Yoga, Brunton’s published works included A Search in Secret India (1934), The Secret Path (1935), A Hermit in the Himalayas (1936), The Quest of the Overself (1937), and Indian Philosophy and Modern Culture (1939). ­Later books included Hidden Teaching Beyond Yoga (1941) and Spiritual Crisis of Man (1952). On Brunton and India, see Cahn Fung (2004). 132  Francis Yeats-­Brown, the author of The Lives of a Bengal Lancer (1930), wrote Yoga Explained (1937).

18 ∙ lecture 2

Knowledge of the past and ­future comes from perfect discipline of the three transformations of thought. [YS 3.16, p. 64] So, already we are right in the ­middle of the consequences and effects of Indian Yoga. How on earth a man knows and recognizes every­thing in the past by undertaking certain exercises sounds to us like something completely superstitious. That is why many Eu­ro­pe­ans are compelled to try it in the hope that they w ­ ill also acquire this wonderful awareness. And then, when one sees what they have become aware of, one does not wish to have this awareness ­after all. It is also thoroughly uninteresting. Yoga promises even more: . . . ​knowledge of the cries of all creatures comes through perfect discipline of the distinctions between them. [YS 3.17, p. 64] For us this is, of course, outright nonsense. We doubt w ­ hether animals have anything new to tell us at all. We are far more—or only—­interested in what the wise men report. And what about Rolf the ­great dog?133 What has he to say? And yes, what does it even mean? From ancient my­thol­ ogy, one knows that animals tell heroes all sorts of ­things, and the birds’ voices become intelligible to them, for example (Siegfried).134 ­These seem like long past won­ders from fairy-­tales, and we cannot understand how educated Indians can see anything in it. Further: . . . ​one has knowledge of former births. [YS 3.18, p. 64] In the Pâli canon you can find places where Buddha says that he can recall his hundred thousand births and that he remembered when he did this or that. He also claimed to know this about his pupils. ­These are incredibly attractive marvels for the superstitious Eu­ro­pean. Such remarkable ­things happen to him that he takes them as prodigies. This is exhilarating for sure, but not convincing. Further: Through direct perception of the cognitive pro­cess, one has knowledge of the thoughts of o ­ thers. [YS 3.19, p. 64] 133   Mein Hund Rolf [My dog Rolf] is a book published in 1919 describing the extraordinary ability of the Airedale terrier Rolf, who was able to count and spell (Moekel, 1919). 134   In the second act of Richard Wagner’s opera Siegfried the hero kills the giant-­turned-­ dragon Fafner. The blood of the dragon on his tongue enables Siegfried to understand the songs of the birds. The birds advise him to take the ring of the Nibelungs and the Tarnhelm from the trea­sures, and show him the way to Brünhilde.

4 november 1938  ∙  19

I.e., one can penetrate into ­others so effectively that one can read their innermost thoughts. Buddha knows the thoughts of men. So along comes so and so and knows what someone ­else is thinking. That would be very handy for us. Further: From perfect discipline of the body’s form, one can become invisible by paralyzing the power to perceive one’s body and blocking the contact of light from one’s eyes. [YS 3.21, p. 66] ­Here we are immersing ourselves in the childish fantasy of having an invisible body. How nice it would be to have one. A favorite puerile fantasy. It would be amazing if this w ­ ere so. H.G. Wells relates what happened to someone who could make himself invisible and how unfortunately this turned out.135 Further: From perfect discipline of the strength of an animal such as an elephant, one gains that strength. [YS 3.24, p.66] ­There is a w ­ hole further series of similarly amazing won­ders. ­There are many such texts that have been circulated t­oday by the Ramakrishna order. Sri Ramakrishna136—­Sri means “his eminence,” “the ­great,” even 135   In his novella The Invisible Man (1897) the En­glish writer H(erbert) G(eorge) Wells (1866–1946) describes the fate of a scientist who succeeds in becoming invisible, but ultimately fails to reverse the pro­cess. Though Jung held quite a number of fictional and non-­ fictional books by Wells in his library, t­here is no copy of The Invisible Man. When Wells met Jung in the summer of 1924 they used the opportunity to discuss their differing theories on a collective mind or the unconscious (Draper, 1987, p. 437). In an interview with the Jung biographer Vincent Brome in 1942, Wells said about the meeting: “I ­didn’t get the hang of too much of it. . . . ​But he seemed to speak of the Old Man of his as if he w ­ ere a kind of Collective H ­ uman Being we w ­ ere all in touch with in one way or another. Sounded suspiciously like God to me. Never understood why he side-­stepped the word so often. And look at that stuff about the Anima. I’ve always known that I had a beautiful young girl trying to break out from inside me!” (Brome, 1978, p. 201). When Brome met Jung for the first time at the Oxford congress of the International Medical Society of Psychotherapy in 1938, Jung spoke about the alienation he felt t­owards Wells’s rational scientism (Brome, 1978, p. 14). Wells sent a copy of Anatomy of Frustration to Jung, who thanked Wells in a letter from 25 September 1937 (published in Wells, 1998, vol. 4, p. 170). 136   Ramakrishna (1836–1886), also Ramakrishna Paramahamsa, Indian mystic, born Ramkrishno Pôromôhongśo into a poor orthodox Bengali Brahmin f­ amily, became a devotee and priest of the goddess Kâlî at the Dakshineswar Kâlî ­Temple. Ramakrishna had mystical experiences from his childhood days on and attracted many followers throughout his life, among them his wife Sarada Devi and Swami Vivekananda. His quest for God was not confined to Hinduism, but led him to contemplate other religions such as Chris­tian­ity and Islam. He concluded that the realization of God was the ultimate goal for any spiritual

20 ∙ lecture 2

“the holy one”—­you may know him from Romain Rolland137 and Annie Besant.138 In Bengal t­here is a large monastery where the order has its headquarters.139 The order is well-­provided for with American money and distributes all sorts of texts about yoga in Eu­rope. ­Here in Eu­rope ­there are countless missionaries, some of whom have quite substantial followings. In Amer­ic­ a ­these followers have three ­temples. Hinduistic syncretism with Hindu-­Buddhist religious ser­vices. You can read ­these ­things ­there also. One of ­these prophets, Vivekananda,140 says, among other path. His legacy has lived on through the brotherhood known as Ramakrishna Math. Though he himself did not write down his experiences and teachings, his disciple Mahendranâth Gupta noted down Ramakrishna’s conversations and published them ­under the pseudonym M. The Sri Râmakrishna Kathâmrita [The gospel of Ramakrishna] consists of five volumes transcribed between 1897 and 1932. The first complete En­glish translation by Swami Nikhilânanda was published in 1942 (Gupta, 1942). In his introduction, the translator expressed his gratitude to Joseph Campbell and Margaret Woodrow Wilson, the ­daughter of the U.S. president, for their help. Jung’s library in Küsnacht contained the following books related to Ramakrishna: Life of Sri Ramakrishna. Compiled from vari­ous au­then­tic sources (1925) by Swami Madhavananda, Teachings of Sri Ramakrishna (1934), Worte des Ramakrishna (Pelet, 1930), and Romain Rolland’s La vie de Ramakrishna [The life of Ramakrishna] (1929). 137   The French writer and Nobel laureate Romain Rolland (1866–1944) wrote La vie de Ramakrishna [The life of Ramakrishna] (1929) and La vie de Vivekananda [The life of Vivekananda] (1930). Jung had copies of both works in his library. Rolland was a friend of Sigmund Freud. Their correspondence lasted from 1923 ­until 1936 (Vermorel, 1993). ­After the publication of Freud’s The ­Future of an Illusion (1927) Rolland wrote a letter to Freud introducing the concept of an “oceanic feeling” at the heart of any religious experience. Freud famously opened his next book Civilization and its Discontents (1930) with a discussion and critique of this concept brought forward by an anonymous friend. In a l­ater edition Freud revealed the identity of his friend and referred to Rolland’s books on Ramakrishna and Vivekananda. ­There Rolland distinguished between Ramakrishna’s experience of unity and eternity in the mystical state and his ­later Hindu interpretation. 138  Annie Besant (1847–1933), born Annie Woods in London, ­women’s rights campaigner, socialist reformist, in ­later years a leading member of the theosophical movement. She settled in India, where she campaigned for Indian in­de­pen­dence. She a­ dopted and raised Jiddu Krishnamurti, whom she believed to be the world-­teacher. She translated the Bhagavad Gita (1896) and wrote, amongst o ­ thers, books on yoga such as The Three Paths to the Union with God (1987) and An Introduction to Yoga (1908). 139  Belûr Math or Belur Mutt was founded by Swami Vivekananda, a chief disciple of Ramakrishna Paramahamsa. It is located on the west bank of Hooghly River, Belûr, West Bengal. The ­temple was consecrated on 14 January 1938. Jung was pre­sent and described the ceremony in the seventh volume of the copybooks “Excerpta” (p. 14): “On 14–15 January the consecration of the Sri Rama Krishna ­temple took place in Belur Mutt (math) near Calcutta. For the purpose of the consecration, on the eastern side of the new ­temple a consecration booth was erected according to Vedic ritual [facsimile in Shamdasani, 2012, p. 178] 140   Swami Vivekananda (1863–1902), born Narendranath Datta, was the most prominent disciple of Ramakrishna (see note 136) and founded the brotherhood known as Ramakrishna Math, ­later Ramakrishna Mission, with its headquarter in Belûr Math (see note 139). Vivekananda played a pivotal role for the revival of Hinduism in India and for the

4 november 1938  ∙  21

t­ hings, that the practitioner would look beautiful, would find the right words, ­etc. ­There is always this shameless advertising for the splendid power of yoga. I d ­ on’t want to say the same about this ancient text. For all t­ hese ­things that are naively said of the effect of yoga are simply symbolic statements, and ­people who are ­really familiar with yoga are completely aware of that. But they say to themselves: Let’s make allowance for ­these ways of expressing t­ hings. It’s good for p ­ eople. Through this they ­will be enticed and thus live out their karma. The Indian does not share our morality. He used to have his t­emple decorated with the most horrific obscenities. Just think of the Black Pagoda.141 Terrible sexual perversions. Why the terrible repre­sen­ta­tions? Do they still speak of the spirit? The answer resounds: yes, of course, you see how fascinated p ­ eople are with this. ­People simply get their heads full of erotic fantasies which they already have anyway. Right they are, then, the ­adepts, p ­ eople are simply living their karma and in a ­later existence they ­will gradually develop to be spiritual. Yes, at this point they are living their flesh, then in the next existence they can live a spiritually higher life, other­wise they must die without having once gotten a taste of it, gobbled up by the death god Rhama. That’s the rationale for the coarse repre­sen­ta­tion. This also applies to ­these texts. Therefore, ­great benefits are promised—­ hidden trea­sures, flying through the air, elevation to the gods. Obviously shameless advertising, seduction for the stupid. It seems to be particularly crafted for the weak-­minded. Such is their karma. In this way they achieve perfection. I invite you to meditate on this point sometime. introduction of Vedânta and Yoga philosophy in the West. In 1893 he represented Hinduism at the World’s Parliament of Religion in Chicago. His two lecture tours through the United States and Eu­rope in the years 1893–1897 and 1899–1902 brought him in contact with Western scholars and artists and earned him the re­spect of distinguished intellectuals such as William James, Leo Tolstoy, Aldous Huxley, and Romain Rolland (see note 137). Vivekananda’s understanding of Yoga followed the non-­dualistic philosophy of Vedânta. Next to Rolland’s biographical account of Vivekananda (1930) Jung held copies of the following books by or related to Vivekanada in his library: Essentials of Hinduism (1937), Gespräche auf den tausend Inselns (1944), Inspired Talks: My Master and other Writings (1934), Jnâna-­Yoga (1899; Jung’s copy: 1937), Raja-­Yoga (1896; Jung’s copy: 1937), Ramakrishna, mein Meister (1943). 141   The Konark Sun ­Temple in Odisha (Bengal) is also referred to as the Black Pagoda. It was built in the thirteenth c­ entury in the shape of a g­ iant chariot. The t­emple shows an abundance of sexual scenes and is said to have shocked Eu­ro­pean visitors. Lowell Thomas referred to it as “at the same time the most beautiful and the most obscene of Hindu ­Temples” (Thomas, 1930, p. 330). Jung visited the ­temple on 13 January 1938. In his note book “Excerpta” (vol. 7, p. 20) he gives a description of the ­temple [reproduced in Shamdasani (2012), p. 82].

22 ∙ lecture 2

On the practice of yoga: Above all it is (1.) Yama.142 This is moral self-­control, ethical conduct. Not in the sense of a certain morality, but an ethos. We always confuse ­these. Then comes (2.) Niyama143 This applies especially to the individual who is subject to egoism. Yoga is also practiced externally in the (3.) Asanas144 (postures). For example, among ­these is the traditional position of the Buddhist monk in the lotus seat on the gazelle skin. The position of the body plays a ­great role in Buddhism. So, for example, ­there is the sign language called mudra. One sees ­these mudras in statues of Buddha; and also in the South Indian kathakali where classical Indian plays are portrayed by two actors only through the play of hands. The meaning of the text is interpreted by the actors in this way. An upwards hand gesture means roughly that a thought is arising.

Sometimes the arising of a thought is announced by drumming. ­These hand gestures have been ste­reo­typed in the mudras. The correct sitting position is essential for the Indian b ­ ecause he must keep his body in top condition. (4.) Prana-­yama also ranks among this restraint of body. It is the art of breathing. This involves the rhythm of the breath of which we 142   Yama (“restraints”), according to Patañjali the first of the eight limbs of yoga (asthanga). The Yoga-­Sûtra (2.30) lists five yamas: non-­harming (ahimsâ), truthfulness (satya), non-­stealing (asteya), chastity (brahmacarya), and greedlessness (aparigraha). 143   Niyama (“observances”), the second limb of the asthanga (“eightfold path”). Patañjali in Yoga Sûtra 2.32 differentiates between five practices: purity (shauca), contentment (samthosha), ascetism (tapas), study (svâdhyâya), and devotion to the Lord (îshvara-­pranidhâna). 144   According to Patañjali’s eightfold way prana-­yama comes before the asanas.

4 november 1938  ∙  23

are mainly unconscious. ­There are many p ­ eople among us who cannot ­really breathe. ­There is even a book: Das Hohelied vom Atem [The Song of Songs of the Breath].145 This is written by a German.146 If one could breathe better overall one would not see so many p ­ eople with breathing difficulties. It is simply that ­people breathe so l­ittle from above, so a lack of oxygen occurs and one sighs. Then one has a spasm, which even leads to TB, ­because the apex of the lungs is not ventilated enough. This can lead to very far-­reaching health consequences. It is, of course, the same in India, and this is the reason for this exercise of making conscious the rhythm of the breath by greatly speeding it up or greatly slowing it down or stopping it. This training naturally takes years. A further condition: (5) Pratyâhara147or the retracting of the senses, by which is meant that, through concentration, one sets aside ­every interest, ­every attachment to objects, curiosity, the compulsion to look. We know from our own experience: when you are on your way somewhere, someone makes a bad joke, and though ­you’ve not even heard it you laugh along crazily. One can do nothing about it. Or if someone looks up at the sky, every­one ­else does it too. ­Running a­ fter ­every visual and auditory sense—­ the practice interrupts that. For t­hese are the kleshas. Then (6) dhâranâ,148 i.e., concentration, (7) dhyâna, i.e., meditation, and (8) samâdhi, i.e., enlightenment.

145   Johannes Ludwig Schmitt, Das Hohelied vom Atem (Augsburg: Dom Verlag, 1927). Jung had a copy in his Küsnacht library. 146   Johannes Ludwig Schmitt (1896–1963), German medical doctor, right-­wing po­liti­ cal activist, founder of the Schmitt Clinic in Munich, and inventor of breath massage. Though a personal friend and doctor of Rudolf Hess, Schmitt, as a member of the Schwarze Front, Otto Strasser’s radical anticapitalist countermovement to Hitler within the NSDAP, was persecuted and sentenced to death in 1933. L ­ ater pardoned, he was interned again ­after the arrest of Hess and sent to the concentration camp in Sachsenhausen. ­There he wrote his book Atemheilkunst (1956). Together with his ­earlier works Atem und Charakter (1926), Das Hohelied vom Atem (1927), and Atem, Haltung, Bewegung (1927), it formed the foundation of his therapeutic method of breath massage. 147   Pratyâhâra, “withdrawal,” fifth limb of the asthanga (“eightfold path”): “When each sense organ severs contact with its objects, withdrawal of the senses corresponds to the intrinsic form of thought. From this comes complete control of the senses” [YS 2.54–55, p. 59]. 148   See note 128.

24 ∙ lecture 2

­ hese are the eight limbs of yoga.149 Of course, they are not unconT nected to the eightfold path of the Buddha,150 although they are not precisely the same. In a nutshell, t­hese are the exercises that e­ very educated Indian once experienced for himself. They form the foundation of all spiritual development. You see, the entire person is involved in such an exercise, not only the intellect in a one-­sided way as with us. So, we are only specialists, but every­thing ­else is uncultivated. From another ­angle, man cannot even be a barbarian, only a primitive. That’s is why the educated Indian makes an infinitely more well-­cultivated impression than a Eu­ro­ pean. He has developed on all sides, has fully rounded ways of behaving. Unlike the Eu­ro­pe­an: on the one hand im­mense intellectualism, on the other hand im­mense inhibition. For example, the genteel En­glishman, outwardly extremely self-­conscious, a medical specialist, or engineer, or god knows what, but in ­every other re­spect a zero. Perhaps a specialist in bombs. With the continentals, it’s even worse. The En­glishman at least ­doesn’t show it, he still has so much politeness. Now I’d like to give you an insight into the nature of developed yoga, i.e., how it developed within Buddhism and how it has throwbacks to the purely philosophical Hinduistic yoga. ­Here certain texts come into consideration which are perhaps hard to locate, for the classical books about yoga do not mention this. Perhaps not so much with the Yoga Sûtra, but it is difficult to understand and not much commented upon. You ­will hear very ­little about the ­later texts ­because they play host to a kind of symbolism which only the specialist treats in some journal or other, but which ­doesn’t see the light of day for the ordinary mortal. For this purpose, I have selected one text which has not survived even in Sanskrit. It was translated from Sanskrit into Chinese in 424 CE, for at that time Mahâyâna Buddhism migrated to China. It can be found in an En­glish translation in The Sacred books of the East in the 49th volume.151 149   This is why Patañjali’s yoga is called Astha-­anga-­yoga, the yoga of the eight limbs. This should not be confused with the modern Asthanga Yoga practise associated with the teachings of Pattabhi Jois. 150  The Noble Eightfold Path (âryâstângamârga) is the fourth of the Buddha’s Four Noble Truths and leads to the cessation of suffering. It consists of (1) right view, (2) right intention, (3) right speech, (4) right action, (5) right livelihood, (6) right effort, (7) right mindfulness, and (8) right concentration. 151   Volume 49 (1894) Sacred Books of the East (see note 54) contains the main Buddhist Mahâyâna Texts: (1) The Buddha-­karita of Asvaghosha, translated by E.B. Cowlell, (2) The Larger Sukhâvatî-­vyûha; The Smaller Sukhâvatî-­vyûha; The Vagrakkhedikâ; The Larger Pragñâ-­pâramitâ-­hridaya-­sûtra; The Smaller Pragñâ-­pâramitâ-­hridaya-­sûtra, all translated by Max Müller; and (3) The Amitâyur-­dhyâna-­sûtra, translated by J. Takakusu.

4 november 1938  ∙  25

The title for this sûtram reads Amitâyur-­Dhyâna-­Sûtra.152 Buddha Amitâyus153 is a Bodhisattva.154 He is the Buddha of immea­sur­able life who has his kingdom in the Western realm of the world, thus The Book of the Meditation about the Amitâbha. The text begins with a history of a crown prince who has taken his ­father, the king, prisoner. He wishes to banish him from the throne and leave him to starve to death, but his ­mother, the queen, smears her body with honey, flour, and ghee (strongly boiled butter) in order to supply the king with food when she visits him. She hides grape juice in the garlands she is clothed in. Thus the text delivers a common moral: “When you are received you ­will be crowned with garlands, thickly plaited wreaths of blossoms.”155

  The Amitâyur-­Dhyâna-­Sûtra, translated by J. Takakusu, in Buddhist Mahâyâna Texts, translated by E.B. Cowell, Max Müller, and J. Takakusu, SBE XLIX (1894), pp. 159–202. 153   Buddha Amitâyus (endless life) is another name for the Buddha Amitâbha (endless light). 154   See note 158. 155   Annotation ES: Buddha Amitâbha s. Tibetan Book of Death, pp. 71 and 73. 152

156

Lecture 3

11 November 1938

We ­won’t meet next Friday. Being Swiss, I am part of a national commission, and I must attend their meeting and so sadly cannot be h ­ ere next 157 time. Last time we began to speak about the Amitâyur-­Dhyâna-­Sûtra. I have already told you how, in the East, meditation within yoga has a par­tic­u­ lar orientation. I would very much like to say quite a lot about ­these ­matters, for when you have an insight into what the East does in this regard, then it ­will perhaps be easier for you to understand what happens in the West in a parallel way. In the East, many t­ hings are conscious that are completely unconscious to us. The East gives ­these ­things a value we could not dream of, or perhaps could only dream of. When we encounter this sort of ­thing, it makes a peculiar impression on us, and if one speaks of it, p ­ eople often think that the examples I mention must stem from rather

156   Notes by LSM, RS, ES, and the En­glish translation of BH. For his lectures on the Amitâyur-­Dhyâna-­Sûtra Jung used a typescribed translation, prob­ably his own, of the sûtra published in En­glish in the SBE as the basis of his lectures. This document was located in JA. In the following the German quotations of the Amitâyur-­Dhyâna-­Sûtra stem from this translation and are indicated as JLN [=Jung lecture notes]. 157   Jung was in Lausanne, where the Commission for Psychotherapy of the Swiss Society of Psychiatry [Kommission für Psychotherapie der Schweizerischen Gesellschaft für Psychiatrie] held its third meeting of psychotherapy on 18th November, 4 pm, in the auditorium of the Hôpital Nestlé. The topic was “Psychotherapy of Addicts” [‘Psychotherapie der Süchtigen’]. The speakers ­were Ernst Gabriel (Vienna) and the president of the commission Oscar Louis Forel (Prangins). The aim of the commission was to find ways in which the psychotherapeutic method could gain more significance in Swiss psychiatry. Its members consisted of representatives of dif­fer­ent psychotherapeutic schools, among ­others Gustav Bally (1893–1966), Hans Biäsch (1901–1975), Ludwig Binswanger (1881–1966), Oscar Louis Forel (1891–1982), and Fritz Morgenthaler (1919–1984). See invitation in the Carl Alfred Meier papers [ETH archive, Zu­rich]. (This information was retrieved with the help of Andreas Jung, Jung ­Family Archive Küsnacht, and Thomas Fischer, Foundation of the Works of C.G. Jung.)

11 november 1938  ∙  27

abnormal p ­ eople. But, as it happens, they come mostly from rather healthy ­people, but ­because this is so unfamiliar to us, one is prejudiced. ­These Eastern texts give an insight into the manner in which a spontaneous pro­cess, over the course of thousands of years, gradually became a technique, a pro­cess that we, h ­ ere, had long forgotten or had never known. For before we achieved the capacity to think in a similar way to the East, an intellectual development had been initiated ­here in us that made this trajectory completely impossible. In ­these texts, we ­will encounter certain symbols that we ­will also meet in Western material, but in the East every­thing has been elaborated in the finest detail. What we encounter h ­ ere in symbols we can also see in Western material, but still a very long way from the Eastern degree of perfection. What the West produces is distinctly meager in comparison with the rich elaboration t­ hese ­things have enjoyed in the East. The text in question is a tract or teaching manual from Mahâyâna Buddhism,158 an ancient Indian text that is no longer extant in Sanskrit and is known to us only in the Chinese translation of 424 CE.159 It begins with the story of a crown prince who is rebelling against his ­father and wants to starve him to death.160 But the wife of the king and ­mother of the crown prince feeds the old king in a cunning way by smearing her body with flour, honey and butter, and by carry­ing grape juice with her in garlands of flowers. It looks like the king is being miraculously nourished. But the palace guards fi­nally get wise to this and inform the crown prince who wants to kill his ­father. In distress, the captured king cries out to Mahâmaudgalyâyana. The name is an incorrect transcription of Moggallâna, an early disciple of the Buddha.161 All of ­these followers became saints, as they did in Chris­tian­ity. They have the Buddha’s powers ­because they have achieved perfection. They achieved elephant strength, 158  Mahâyâna, Sanskrit for “­Great Vehicle,” next to Theravâda and Varjajâna one of the main branches of Buddhism. The term Mahâyâna refers to the possibility of a universal liberation from suffering for all sentient beings. The belief in and adoration of bodhisattvas is an essential part of Mahâyâna-­Buddhism. The bodhisattva represents the idea of absolute excellence and altruism ­because to him leading other sentient beings to enlightenment and Nirvana is more impor­tant than his own final liberation. 159   See introduction pp. liv–lv. 160   On a psychoanalytic oedipal reading of the text, see Heisaku Kosawa’s concept of the Ajase complex, which he developed while working with Freud in Vienna. See Kosawa (1935). On Kosawa and the Ajase complex see Heise (1990), Kitayama (1991), and Muramoto (2011); also introduction p. lvii. 161   The difference is not due to a faulty transcription as Jung wrongly assumed. Instead Moggallâna is the Pâli name for the Sanskrit Mahâmaudgalyâyana. Next to Shâriputra, Mahâmaudgalyâyana was one of the two foremost disciples of Buddha.

28 ∙ lecture 3

the vari­ous amazing gifts I spoke of last time, and somehow exist on the other side, in Nirvana. This Moggallâna immediately transports himself in spirit to the king by flying like a falcon or ea­gle and shares with him the eight precepts, the precepts of the noble, eightfold path. He comes to the king in this way ­every day. ­These eight precepts are one of the foundations of Buddhism. Regarding their origins: I must go into detail to make the meaning of the text comprehensible So, from the En­glish translation by the famous Pâli specialist, Rhys David,162 in the eleventh volume, p.146, of the Sacred Books of the East, ­here is an au­then­tic speech of the Buddha embellished in the style of that time:163 Reverence to the Blessed One, the Holy One, the Fully-­Enlightened One. 1. Thus have I heard. The Blessed One was once staying at Benares, at the hermitage called Migadâya. And ­there the Blessed One addressed the com­pany of the five Bhikkhus,164 . . . ­ hese are beggars who lead a miserable existence, silently ­going through T the streets with their begging bowls, eyes sunken. Silently they stop before ah ­ ouse, waiting for alms. If something is donated, then good, if not, they go on in silence. Usually ­people fill their bowls with rice. The bhikkhu is not allowed to give thanks. . . . ​and said: 2. “­There are two extremes, O Bhikkhus, which the man who has given up the world165 ­ought not to follow − the habitual practice, on the one hand of ­those t­ hings whose attraction depends upon the passions, and especially of sensuality − a low and pagan166 way (of seeking satisfaction) unworthy, unprofitable, and fit only for the 162   Thomas William Rhys Davids (1843–1922), British Pâli scholar. ­After a civil ser­vice c­ areer in British Ceylon (­today: Sri Lanka) Rhys Davids became an expert Pâli linguist. He taught at the University of London before holding the chair for comparative religion at the University of Manchester. 163   Dhamma-­Kakka-­Ppavattana Sutta [Foundation of the kingdom of righ­teousness], SBE XI, pp. 146–159. Cf. Jung’s lecture of 23 February 1940 (JMP, vol. 7). 164   Comment in the SBE: “­These are the five mendicants who had waited on the Bodisat during his austerities, as described in ‘Buddhist Birth Stories’.” pp. 88, 89. 165   SBE Comment: “Pabbagito, one who has gone forth, who has renounced worldly ­things, a ‘religious.’  ” 166  SBE comment: “Gamma, a word of the same derivation as, and corresponding meaning to, our word ‘pagan.’ ”

11 november 1938  ∙  29

worldly-­minded—­and the habitual practice, on the other hand, of asceticism (or self-­mortification), which is painful, unworthy, and unprofitable.” 3. “­There is a ­middle path, O Bhikkhus, avoiding ­these two extremes, discovered by the Tathâgata167 . . .” That is the habitual title of the Buddha, even t­ oday. Tathâgata, from Tathâ, “so” and gata “goes,” meaning “to conduct oneself in this way.” He is an examplar. It’s always translated as the perfect one, but that’s not what it means. “. . . ​—­a path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvâna!” 4. “What is that ­middle path, O Bhikkhus, avoiding ­these two extremes, discovered by the Tathâgata − that path which opens the eyes, and bestows understanding, which ‘leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvâna?’ Verily! it is this noble eightfold path that is to say Right views; Right aspirations; Right speech; Right conduct; Right livelihood; Right effort; Right mindfulness; and Right contemplation.” “This, O Bhikkhus, is that ­middle path, avoiding ­these two extremes, discovered by the Tathâgata − that path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvâna!”168 ­Those are the classical precepts which Moggallâna brings to the king and teaches him. Such is the initial instruction in the princi­ples of Buddhist 167   SBE comment: “The Tathâgata is an epithet of a Buddha. It is interpreted by Buddhaghosa, in the Samangala Vilâsinî, to mean that he came to earth for the same purposes, ­after having passed through the same training in former births as all the supposed former Buddhas; and that, when he had so come, all his actions corresponded with theirs. ‘Avoiding ­these two extremes’ should perhaps be referred to the Tathâgata, but I prefer the above rendering.” 168   Dhamma-­Kakka-­Ppavattana Sutta, SBE, vol. XI, pp. 146–148.

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doctrine. Now when the crown prince hears of ­these t­hings, he wants kill his ­mother, but his ministers do not agree with this, especially his wise doctor named Jivâ—­the living one. He reproaches the prince, and this makes a ­great impression on him. All the same, he imprisons his ­mother in a hidden palace instead of killing her. She calls upon the Buddha, who likewise sends her Moggallâna and Ananda. ­These two appear before their very eyes, along with the Buddha himself. He shows her the ten worlds to let her choose the one for her rebirth. ­These are the eight worlds on the horizon, with the ninth and tenth worlds at the zenith and nadir.169 She chooses the Western kingdom of Amitâbha, the Buddha’s land of eternal life. He now teaches her meditation and yoga so that she can transpose herself into the land of Amitâbha.170 ­After all the edifying introductions:171 Thou and all other beings besides o ­ ught to make it their only aim, with concentrated thought, to get a perception of the western quarter. [p. 169] Thus, a m ­ ental image is to be formed that represents the kingdom of Amitâbha. You w ­ ill ask how that perception is to be formed. I w ­ ill explain it now. All beings, if not blind from birth, are uniformly possessed of sight, and they all see the setting sun. Thou shouldst sit down properly, looking in the western direction, and prepare thy thought for a close meditation on the sun; cause thy mind to be firmly fixed (on it) so as to have an unwavering perception by the exclusive application (of thy thought), and gaze upon it (more particularly) when it is about to set and looks like a suspended drum. . . . ­After thou hast thus seen the sun, let (that image) remain clear and fixed, ­whether thine eyes be shut or open;—­such is the perception of the sun, which is the First Meditation. [pp. 169–170] You see, the writer takes it for granted that the reader knows what a meditation is. The Western Eu­ro­pean has no such training, we are not raised

169   Nadir, from Arabic “nazir,” meaning “opposite,” is the direction pointing directly below a par­tic­u­lar location, which is the direction opposite to the zenith. 170  See introduction for Jung’s understanding of the relationship between Yoga and Buddhism. 171  ­Here the second part of the sûtra begins.

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with meditation, and what we do ­here in its name is usually so comically imitative as to be amazing. Next thou shouldst form the perception of ­water; gaze on the ­water clear and pure, and let (this image) also remain clear and fixed (afterwards); never allow thy thought to be scattered and lost. When thou hast thus seen the ­water thou shouldst form the perception of ice. As thou seest the ice shining and transparent, thou shouldst imagine the appearance of lapis lazuli. ­After that has been done, thou wilt see the ground consisting of lapis lazuli, transparent and shining both within and without. Beneath this ground of lapis lazuli t­ here ­will be seen a golden banner with the seven jewels, diamonds and the rest, supporting the ground.172 [p. 170] A remarkable notion. Gazing at the sun, the field of vision over the horizon. Gazing at the ground, we can also still imagine that. But now the imagination leaves the realm of conscious sight, down into the realm of the unconscious: below ground where one cannot see. ­There, it should see the golden banner, i.e., of course it ­doesn’t see it right away, but rather with ­great effort, through concentration, it engenders a vision of it. Of course, we ­don’t want to believe this—­that one can generate a vision oneself—­because we lack the training. However, through their education, ­people of the East acquire the ability to visualize, an ability we lack. We ­wouldn’t make the effort to imagine such an image. Although ­there are exceptions. The exercitia of the Catholic church can prob­ably engender something similar.173 Whoever can devote themselves totally to this can do it, but not the ordinary mortal. What is supposed to be seen ­under the ground is an unfurled banner: It extends to the eight points of the compass, and thus the eight corners (of the ground) are perfectly filled up. [p. 170]

172  Comment by the translator SBE, p.  170: “A banner supporting or lifting up the ground is rather strange, but ­there is no other way of translating it.” 173  See Jung’s lectures on The Spiritual Exercises of Saint Ignatius of Loyola in the second half of Summer Semester 1939 and Winter Semester 1939/40 (JMP, vol. 7).

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The image should look like this:

This is the slung banner, spread out u ­ nder the ground. It is unfurled at eight points: ­ very side of the eight quarters consists of a hundred jewels, ­every E jewel has a thousand rays, and e­ very ray has eighty-­four thousand colours which, when reflected in the ground of lapis lazuli, look like a thousand million of suns, and it is difficult to see them all one by one. [p. 170] The thought pro­cess h ­ ere: first hold the image of the setting sun as a shining ball, then imagine the ­water, then the ­water covered in ice. The reflective surface transforms into the lapis lazuli. It is blue, stony, and, to some degree, depicts the surface of the ­water. Now that’s an image of the unconscious that is commonly dreamed ­here in the West. So now comes the penetration of the unconscious: namely, what is hidden u ­ nder

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the surface, in the unconscious, is what should be seen. And that indeed is pictured in this rich oriental fantasy. All eight corners of the compass are decorated with jewels, radiant with super­natural light. Over the surface of that ground of lapis lazuli t­here are stretched golden ropes intertwined crosswise; divisions are made by means of (strings of) seven jewels with ­every part clear and distinct. Each jewel has rays of five hundred colours, which look like flowers or like the moon and stars. Lodged high up in the open sky ­these rays form a tower of rays, whose storeys and galleries are ten million in number and built of a hundred jewels. Both sides of the tower have each a hundred million flowery banners furnished and decked with numberless musical instruments. Eight kinds of cool breezes proceed from the brilliant rays. When ­those musical instruments are played, they emit the sounds “suffering,” “non-­existence,” “impermanence,” and “non-­self”; . . . ​[pp. 170–171] ­These are the four forms of the suffering of existence, namely: suffering, ignorance, non-­being, impermanence (i.e., the deceitful mâyâ, the illusion of the world, which we accept instead of the Self). ­These notes mnemonically unfold ­those four princi­ples. ­ ater, which is the Second Med. . . ;—­such is the perception of the w itation. [p. 171] When this perception has been formed, thou shouldst meditate on its (constituents) one by one and make (the images) as clear as pos­si­ble, so that they may never be scattered and lost, ­whether thine eyes be shut or open. Except only during the time of thy sleep, thou shouldst always keep this in thy mind. One who has reached this (stage of) perception is said to have dimly seen the Land of Highest Happiness (Sukhâvatî). One who has obtained the Samâdhi (the state of super­natural calm) is able to see the land (of that Buddha country) clearly and distinctly: (this state) is too much to be explained fully;—­such is the perception of the land, and it is the Third Meditation. [p. 172] Then follows the meditation upon the jewelled trees of Amitâbha land, and then upon the ­water. In the Land of Highest Happiness ­there are ­waters in eight lakes; the ­water in e­ very lake consists of seven jewels which are soft and yielding. [p. 174]

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­ ater of precious stones. W Deriving its source from the king of jewels that fulfils e­very wish.174 [p. 174] This is Cintâmani, a gem of the highest value, a priceless, precious jewel. It is the wishing pearl that fulfills e­ very desire (the eight-­cornered golden banner is also the wishing pearl, as ­we’ll see). It is ­really our image referring on the one hand to the Buddha’s doctrine and on the other to the perfected one. In the midst of each lake t­here are sixty millions of lotus-­flowers, made of seven jewels; all the flowers are perfectly round and exactly equal (in circumference), being twelve yoganas. The w ­ ater of jewels flows amidst the flowers and rises and falls by the stalks (of the lotus); the sound of the streaming ­water is melodious and pleasing, and propounds all the perfect virtues (Parâmitâs), “suffering,” “non-­ existence,” “impermanence,” and “non-­Self;” . . . ​[p. 174] I.e., the right consideration of ­things to be meditated upon. Whoever meditates upon them correctly is also virtuous. . . . ​it proclaims also the praise of the signs of perfection, and minor marks of excellence175 of all Buddhas. [p. 174] It is physically represented, e.g., through the long ears characterizing the Buddha. From the king of jewels that fulfils e­ very wish, stream forth the golden-­coloured rays excessively beautiful, the radiance of which transforms itself into birds possessing the colours of a hundred jewels, which sing out harmonious notes, sweet and delicious, ever praising the remembrance of Buddha, the remembrance of the Law, and the remembrance of the Church;—­such is the perception of the ­water of eight good qualities, and it is the Fifth Meditation. [p. 174–175] The sixth meditation consists of creating the i­magined division of the Amitâbha land. Each division of that (Buddha) country, which consists of several jewels, has also jewelled storeys and galleries to the number of five   Commentary SBE: “Sanskrit Kintâmani, i.e., ‘wishing-­pearl.’  ”   Commentary SBE: “For thirty-­two signs and eighty minor marks vide Dharmasangraha by Kasawara, p. 53 seq. (vol. i, part v, Anecdota Oxoniensia, Aryan Series, 1885).” 174 175

11 november 1938  ∙  35

hundred million; within each storey and gallery ­there are innumerable Devas engaged in playing heavenly m ­ usic. If one has experienced this, one has expiated the greatest sinful deeds which would (other­wise lead one) to transmigration for numberless millions of kalpas;176 . . . ​[p. 175] A kalpa is an infinitely long series of world ages, each one being 2000 mahâyugas.177 A mahâyuga is 360 normal yugas. ­Every few hundred years at the beginning, and a few hundred years at the end of such a period, comes what we would call the twilight of the gods. At pre­sent, we are in the Kâli yuga. We have a bad prognosis. Now the majority of p ­ eople lie, ­there remain only a few who can bear the truth. In the first yuga, every­one spoke the truth, in the second and the third ever fewer. A yuga consists of 4800, 3600, 2400, and 1200  years.178 ­These 12,000 years179 × 360 are 1 mahâyuga and that is already 4.3 million years.180 A kalpa however is 2000 × 4.32 million.181 That is 8.64 million years. And now one must work off his sinful deeds over the course of many million kalpas. . . . ​­after his death, he ­will as­suredly be born in that land. [p. 175] It is therefore the purpose of yoga practice to create this land with this aspect; and by thinking it, it is created in actuality. India imagines the psychic much less hazily than we do; in fact, it somehow has substance. When Indians think something, they have created a being. If they have an idea, then a being has entered into them. When they imagine something in fantasy, and flesh it out, in that way they have in fact created just such a being of thought. And the more it is pos­si­ble for them to force their entire psychic strength into it, the more this form is also actuality and, in

176   Handwritten addendum in Jung’s lecture notes: “consists of yugas for 4800, 3600, 2400, 1200 god years × 360 = mahayuga = 4320 Mill. years/ 2000 × mahayuga = kalpa: 8 milliards 640 million years/ kalpa = 2000 mahayuga/ 1 mahayuga = 360 yugas/ 1 yuga = 4 Teile = 12000 Jahre” [JLN, p. 4]. 177  Actually one kalpa is 1000 mahâ-­yugas, but two constitute a day and a night of Brahma. 1000 mahâ-­yugas = 1 kalpa = 1 day (day only) of Brahma (2 kalpas constitute a day and night of Brahma, 8.64 billion ­human years). 178  The Visnu Purâna Time mea­sure­ment section of the Visnu Purâna, Book I Chapter III (1840). 179  ­These 12,000 years refer to the reckoning of times amongst devas. 180   That refers to ­human years. 181  A kalpa is the reckoning of time for Brahma. One kalpa consists of 1000 mahâ-­ yugas, but two constitute a day and a night of Brahma.

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the end, identical with the Amitâbha land. They have created it for themselves and inhabit it. Now the text continues: ­ hose who wish to meditate on that Buddha ­ought first to direct T their thought as follows: form the perception of a lotus-­flower on a ground of seven jewels, each leaf of that lotus exhibits the colours of a hundred jewels, and has eighty-­four thousand veins, just like heavenly pictures; each vein possesses eighty-­four thousand rays, of which each can be clearly seen. [p. 176] ­ hese precepts pursue a technical purpose. Whoever wishes to create this T land must create all t­ hese details. He must take the utmost care with them. In that way, his entire imagination is engaged. We must not imagine that this is mere nonsense. For them this is serious. They work all day to elaborate such an image. I spoke to a lama who had studied for some years at the universities in Lhasa. He gave me certain insights, telling me that such an image, or mandala,182 could not in the least be created by someone uneducated. Only an initiate can do that. Anyone e­ lse would be wasting their time. It is impossible. ­There are monasteries in Tibet where ­these exercises are undertaken with the greatest tenacity and endurance. ­There are supposed to be three monasteries in Tibet where this text is meditated upon. David-­Néel reports about this in her books.183 ­There they claim are the ­great mahatmas who enchant

182   Mandala, Sanskrit for “circle” or “orb,” a circular arrangement that serves as a tool of concentration; it represents a consecrated space and is meant to be the body of a chosen deity. The mandala is of special importance in Tibetan Buddhism (see Brauen, 1998). Jung regarded the mandala as symbolic repre­sen­ta­tion of the Self that would appear in dreams during the pro­cess of individuation. In his Eranos lecture of 1933, “Zur Empirie des Individuationsprozesses” [A study in the pro­cess of individuation] Jung spoke about the significance of Mandalas as part of the individuation pro­cess, using the drawings of a female patient (Jung, 1934). See also Jung (1950; 1955). 183   Alexandra David-­Néel (1868–1969), born Louise Eugénie Alexandrine Marie David, Belgian-­French explorer, spiritualist, Buddhist, and writer. She visited Tibet in 1911, 1924, and 1937. In 1924 she spent two months in Lhasa, which was usually closed to foreign visitors. Her writings contain accounts of her travels as well as books on Eastern spirituality and philosophy. Her most famous book is entitled Mystiques et Magiciens du Tibet (1929) [With mystics and magicians in Tibet; Magic and mystery in Tibet], of which Jung owned a copy. David-­Néel and Jung met in Zu­rich, where she gave a lecture at the Psychological Club on 19th  February  1936. Other books by David-­Néel in Jung’s library are ­Grand Tibet: Au pays des brigands-­gentilshommes (1933); Magie d’amour et magic noire: Scènes du Tibet inconnu (1938) [Tibetan tale of love and magic]; Sous des nuées d’orage: Recit de voyage (1940); and a German volume entitled Unbekannte tibetische Texte [Unknown Tibetan texts] (1955).

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the world and penetrate into every­thing. I could tell you even more juicy ­things. ­These forms are purely psychic in nature. We simply cannot imagine what sort of psy­chol­ogy has you meditating upon such images with terrific concentration for days, weeks, or months at a time. ­ here is a tower built of the gems which are like t­ hose that are fasT tened on Sakra’s184 head. . . . ​On that tower ­there are miraculously found four posts with jewelled banners; . . . ​such is the perception of the flowery throne, and it is the Seventh Meditation. [pp. 176–177] When you have perceived this, you should next perceive Buddha himself. Do you ask how? E ­ very Buddha Tathâgata185 is one whose (spiritual) body is the princi­ple of nature (Darmadhâtu-­kâya186), so that he may enter into the mind of any beings. [pp. 177–178] The expression used h ­ ere is rather difficult to understand. Darmadhâtu-­ kâya, i.e., a subtle body corresponding to the princi­ple of nature, is identical with it, and for this reason is able to penetrate into the consciousness of all beings, such that the Buddha’s full identity with the body is pre­sent, which accords with the princi­ple of all beings and for this reason can penetrate into all beings.

  Handwritten addendum in Jung’s translation: “Śakra = Indra” [JLN, p. 4].   Jung added: “the perfect one” [JLN, p. 5]. 186   Jung added: “Darmadhâtu-­kâya = dhâtu = ele­ment” [JLN, p. 5]. 184 185

187

Lecture 4

25 November 1938

I have presented the text of the Amitâyur-­Dhyâna-­Sûtra to you. Initially it was my intention to simply offer you a general sense of it. I wrestled with the question of ­whether this text would interest you and came to the conclusion that this might well be the case. For this reason, I am continuing with reading out the text, albeit in an abridged version: Last time we got as far as the eighth meditation where Buddha himself is to be realized. It reads thus: When you have seen the seated figure your ­mental vision ­will become clear, and you w ­ ill be able to see clearly and distinctly the adornment of that Buddha country, the jeweled ground, &c. In seeing t­ hese t­ hings, let them be clear and fixed just as you see the palms of your hands. When you have passed through this experience, you should further form (a perception of) another ­great lotus-­flower which is on the left side of Buddha, and is exactly equal in ­every way to the above-­mentioned lotus-­flower of Buddha. Still further, you should form (a perception of) another lotus-­flower which is on the right side of Buddha. Perceive that an image of Bodhisattva Avalokiteśvara188 is sitting on the left-­hand flowery throne, shooting forth golden rays exactly like ­those of Buddha. Perceive then that an image of Bodhisattva Mahâsthâma189 is sitting on the right-­hand flowery throne. [pp. 178–179]

187   Notes by LSM, RS, ES, and the En­glish translation of BH. In his lecture Jung followed a typescript translation of the Amitâyur-­Dhyâna-­Sûtra, where he also added a few comments. ­These w ­ ill be indicated as JLN [=Jung lecture notes]. 188   Jung added in his lecture notes: “one whose essence is enlightenment” [JLN, p. 5]. See also introduction, p. lviii. 189   See Introduction, p. lviii.

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A Bodhisattva190 is an almost god-­like being who is on the way to Buddhahood, to perfection within a Buddha, or even a former Buddha who was once a Buddha in an ­earlier kalpa. When ­these perceptions are gained the images of Buddha and the Bodhisattvas ­will all send forth brilliant rays, clearly lighting up all the jewel-­trees with golden color. . . . ​When this perception has been gained, the devotee should hear the excellent Law. . . . That is the canonical teaching of the Buddha. . . . ​preached by means of a stream of ­water, a brilliant ray of light, several jewel-­trees, ducks, geese, and swans. [p. 179] This is a peculiar image. A circle of geese surrounding a lotus at the center. A mandala, i.e., the technical description of a magic circle, is, for example, used for meditation, but also in the lower magic of the Tibetan or other folk religions. ­There, the medieval magicians also made use of a magic circle. In India in the t­emples at Ellora191 or Hyderabad,192 ­here, where we have the entrance to the church, I saw ­these mandalas with a circle of geese surrounding the symbol of the “body of perfect truth” or also the lotus.193 This is specifically Buddhist. Why it is geese or even ducks is beyond my knowledge. No one was able to give me any information about this. I presume that ­these three ­water birds (ducks, geese, swans) refer to the fact that the lotus is always on the surface of the w ­ ater and that ­these birds belong to that setting. Incidentally, the swan since ancient times has   See note 158.   In an interview with Amrita Bazar Patrika on 4th January 1938 Jung compared the ­temples of Benares with Ellora and Sanchi: “ ‘Benares had not impressed me very much,’ said the famous German psychologist, Prof. C.G. Jung to a press representative yesterday. ‘I was on the other hand delighted to see the Indian architecture in the Stupas of Sanchi, Kailash ­temple of Ellora.’ ” Jung stayed in Ellora, where he visited the Kailash t­ emple, from 21st to 22nd of December 1938 (Sengupta, 2013, pp. 109–110). In his notebooks he wrote in hindsight: “Ellora. In the Kailasa ­temple ­there are enormous elephants at the base (parallels with the elephant relief of Konarak)” (Excerpta VII, p. 21). 192   One day a­ fter his arrival in Bombay on 17 December 1937 Jung took the overnight train to Hyderabad, where he was awarded an honorary doctorate degree by Osmania University. He left on 20 December for Aurangabad (Sengupta, 2013, pp.  99–102, 108–109). 193   Jung visited the Ajanta caves near Aurangabad on 21 December. ­There he saw the geese mandala to which he refers in this lecture. He wrote in his notebook (in hindsight): “Ajanta. G ­ reat ceiling mandala; in the outer circle, geese circumambulating. The inner part of the mandala is filled with a flower divided into four, (Lotus.) On several entrances to chapels the side columns of the doors are decorated with ­couples” (Excerpta VII, p. 21). 190 191

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always been hamsa,194 the animal of the wise, who is considered winged ­because he can transport himself in spirit over land and sea. It is a sign of ultimate wisdom when someone can travel in spirit or levitate in the air. Buddha floats upwards, sitting in the lotus position. In this position, he can move ­great distances at speed. ­ hether he be wrapped in meditation or w W ­ hether he has ceased from it, he should ever hear the excellent Law. What the devotee hears must be kept in memory and not be lost, when he ceases from that meditation; and it should agree with the Sûtras, . . . The sûtras are a teaching document. They are part of the Tripitaka canon,195 being the three baskets in which the sûtras are gathered, i.e., speeches of the Buddha and so on. . . . ​for if it does not agree with the Sûtras, it is called an illusory perception, whereas if it does agree, it is called the rough perception of the World of Highest Happiness;—­such is the perception of the images, and it is the Eighth Meditation. [p. 179] This point is particularly in­ter­est­ing. It is being confessed that during this meditation perceptions occur that do not concur with the canonically stipulated doctrine. ­These perceptions, being of the same intensity, are mea­sured against the canon, and if their content does not agree with the doctrine they are rejected as invalid. H ­ ere, Buddhism is taking the same position as the Catholic church: Somnia a Deo missa196 and not any o ­ thers. Dreams sent by God, however, contain all sorts of perceptions that do not conform to stipulated doctrine. Then the evaluation is also mea­sured 194   In his letter to Erich Neumann from 28 February 1952 (Jung and Neumann, 2015, p. 288), Jung refers to Paramahansa Yogananda as “Supreme Swan.” Paramahansa was a title bestowed upon Yogananda by his teacher Sri Yukteswar, and indicates the highest spiritual attainment. In the Berlin seminar in 1933 Jung also commented on the symbol of the swan: “­Those of you who ­were pre­sent at Professor Zimmer’s lecture w ­ ere able to hear this formulation expressed by the wild swan: Ham Sa, I am who I am, the sea, the patuan assan, this is you. Now this idea is of course not ­really an abstract philosophy, but this so-­ called abstract philosophy is a naive expression, a naive confession of a peculiar experience, namely of the primordial experience of participation mystique, namely this being one with the ­whole, that I am this tree, that I am this river, that this animal lives in me, that I am all of humanity and that all humanity is within me” (Jung 1933). 195  Tripitaka, Sanskrit for “three baskets,” is used to describe the canon of Buddhist scriptures traditionally divided into sûtras, abhidharma (i.e., philosophical interpretations and discussions of Buddhist doctrines), and vinaya (i.e., rules and regulations for the monastic life). 196   Somnia a Deo Missa, Lat. for “Dreams sent by God.” Cf. Jung (1961), § 437.

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against the doctrine. H ­ ere one sees how the sûtras are composed; absolutely they are ecclesiastical texts, strictly orthodox with no room at all for individual experience. Anything that does not conform is rejected. Now we press onwards to the meditation on bodily signs and on the light of Buddha Amitâyus. The text describes the light that radiates from Buddha’s body, the size of his form, the shape of his eyes, the color of his hair, the halo, his breath and his surroundings, and please note: Buddha Amitâyus bears no fewer than 84,000 signs of perfection in his body. You ­will note h ­ ere that meditation is in no way about spiritual truth or philosophy, but rather it is about the Buddha’s body. This is an absolute characteristic of the East, namely that truth of any kind, even ultimate spiritual truth (in which it is well known that Buddhism is poor) is developed as arising out of the body and not out of the spirit. Every­ thing, even the highest spirituality, grows out of the deep roots of the body. This is one of ­those differences between the Eastern and the Western spirit. This is why it is difficult for us to properly understand Eastern philosophy. ­Because the Eu­ro­pean, due to his entire medieval Christian upbringing, feels an understandable re­sis­tance to such a differentiation or development of the spirit. He has the feeling that this would be a complete impossibility. For to him, the body is experienced as the unspiritual par excellence, even if the sanctification of the body is admitted, but it is not the point of origin for the development. If you pass through this experience, you w ­ ill at the same time see all the Buddhas of the ten quarters. . . . ​Since they have meditated on Buddha’s body, they w ­ ill also see Buddha’s mind. ­Here, the categorical proof is given that the experience of the spirit emerges out of the meditation of the body. It is g­ reat compassion that is called Buddha’s mind. It is by his absolute compassion that he receives all beings. ­Those who have practiced this meditation w ­ ill, when they die, be born in the presence of the Buddhas in another life, and obtain a spirit of resignation wherewith to face all the consequences which ­shall hereafter arise. Therefore ­those who have wisdom should direct their thought to the careful meditation upon that Buddha Amitâyus. [p. 181] Then follows another instruction in the text as to how the individual signs of Buddha Amitâyus are to be meditated upon, and thus ends the ninth meditation.

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When you have seen Buddha Amitâyus distinctly, you should then further meditate upon Bodhisattva Avalokiteśvara. . . . Then follows another description of ­these bodhisattvas, and thus ends the tenth meditation. Buddha, especially addressing Ânanda, said: “whosoever wishes to meditate on Bodhisattva Avalokiteśvara must do so in the way I have explained. ­Those who practice this meditation ­will not suffer any calamity; they ­will utterly remove the obstacle that is raised by Karma, and w ­ ill expiate the sins which would involve them in births and deaths for numberless kalpas.” If they had not been not expiated. Now we ­will see how this unfolds. Even the hearing of the name of this Bodhisattva ­will enable one to obtain immea­sur­able happiness. How much more, then, ­will the diligent contemplation of him! [p. 183] Then follows a similar instruction concerning how Bodhisattva Mahâsthâma is to be meditated upon, this forming the content of the eleventh meditation. ­ hose who have practised this meditation do not live in an embryo T state but obtain ­free access to the excellent and admirable countries of Buddhas. [. . .] ­After thou hast had this perception, thou shouldst imagine thyself to be born in the World of Highest Happiness in the western quarter, and to be seated, cross-­legged, on a lotus-­flower ­there. Then imagine that the flower has shut thee in and has afterwards unfolded; when the flower has thus unfolded, five hundred colored rays ­will shine over thy body, thine eyes ­will be opened so as to see the Buddhas and Bodhisattvas who fill the w ­ hole sky; thou wilt hear the sounds of ­waters and trees, the notes of birds, and the voices of many Buddhas preaching the excellent Law, in accordance with the twelve divisions of the scriptures. When thou hast ceased from that meditation, thou must remember the experience ever a­ fter. [pp. 185–186] This is the content of the twelfth meditation. Then follows the preparation of the living man to cross over into the other state, namely by being situated to gaze upon the Buddha. By meditating upon himself, gazing upon himself, he transforms himself into a being of the other side. ­Here, he is portrayed as being enclosed in the lotus as if in an egg, and a­ fter some time the egg opens upon a lotus pond in the Amitabha land, and

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one hears the w ­ ater that surrounds him, bird song—­presumably encircling him from the ducks, swans, and geese—­the rustling of the trees. In other words, he is in the center of the Buddhist mandala with the circle of geese, as if transformed into a heavenly being of nature. This is the image of eternal transformation, of passing and rebirth. Buddha speaks of this to Ânanda and Vaidehî the queen: ­Those who wish, by means of their serene thoughts, to be born in the western land, should first meditate on an image of the Buddha, who is sixteen cubits high, seated on (a lotus-­flower in) the ­water of the lake. As it was stated before the (real) body and its mea­sure­ment are unlimited, incomprehensible to the ordinary mind. But by the efficacy of the ancient prayer of that Tathâgata, ­those who think of and remember him s­ hall certainly be able to accomplish their aim. [pp. 186–187] The prayer alluded to ­here is in fact the meditation upon the sûtra. This is the thirteenth meditation. Buddha further speaks to Ânanda and Vaidehî: The beings who w ­ ill be born in the highest form of the highest grade (i.e., to Buddhahood) are ­those, whoever they may be, who wish to be born in that country and cherish the threefold thought whereby they are at once destined to be born ­there. What is the threefold thought, you may ask. First, the True Thought; second, the Deep Believing Thought; third, the Desire to be born in that Pure Land by bringing one’s own stock of merit to maturity. ­Those who have this threefold thought in perfection s­ hall most as­suredly be born into that country. [p. 188] This refers to the doctrine of karma. Through meditation the hindrances, karma, are cleared away from one’s path. Karma is the movement through former existences in which one has accumulated some negative ­matter. However, ­there is not only negative but also positive karma. When negative karma is to some degree diminished through merit, one has accumulated a store of merit, and ultimately the merit outweighs the negative karma and that is removed. Merits can be accumulated through thorough and frequent practice of yoga meditation. Through yoga, a liberation from karmic powers, the kleshas, is achieved. ­There are the hereditary features, character dispositions, which entwine us in guilt, and the Buddhist strives through ­these yoga practices to liberate himself from ­these hereditary powers, to transform himself through yoga.

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­ hose who have this threefold thought in perfection ­shall most as­ T suredly be born into that country. ­There are also three classes of beings who are able to be born in that country. What, you may ask, are the three classes of beings? First, t­hose who are possessed of a compassionate mind, who do no injury to any beings, and accomplish all virtuous actions according to Buddha’s precepts; second, ­those who study and recite the Sûtras of the Mahâyâna doctrine, for instance, the Vaipulya Sûtras;197 third, ­those who practice the sixfold remembrance198 [“the remembrance of the Buddha life;” CGJ]. ­These three classes of beings who wish to be born in that country by bringing (their respective stocks of merit) to maturity, ­will become destined to be born t­here if they have accomplished any of ­those meritorious deeds for one day or even for seven days. [p. 188] Thus, a doctrine similar to the doctrine of indulgences in the Catholic church. Then follows a description of the Amitâbha land as well as a description of the ­fourteenth and fifteenth meditations. The sixteenth meditation concerns itself with the increasingly low level of enlightenment. What I have just described is the highest achievable level. The lower levels I w ­ ill not describe further, I only mention the highest form of the lowest level. The highest form of the lowest level is depicted as the fall of a man . . . ​who commits many evil deeds, provided that he does not speak evil of the Mahâvaipulya Sûtras, he, though himself a very stupid man, and neither ashamed nor sorry for all the evil actions that he has done, yet, while ­dying, may meet a good and learned teacher who ­will recite and laud the headings and titles of the twelve divisions of the Mahâyâna scriptures. Having thus heard the names of all the Sûtras, he ­will be freed from the greatest sins which would involve him in births and deaths during a thousand kalpas. A wise man also ­will teach him to stretch forth his folded hands and to say, “Adoration to Buddha Amitâyus” (Namo*mitâbhâya Buddhâya, or, Namo*mitâyushe Buddhâya). [p. 195]

197  Commentary SBE: “Nanjio’s Cata­logue of Tripitaka, Nos. 23, 24–28, and many ­others.” Nanjio dedicated his book to Max Müller. See Nanjio (1883). 198   Commentary SBE: “Sixfold remembrance, i.e., of the Three Jewels, the precepts, the charity of Buddha, and Bodhisattvas and the world of Devas.”

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This is the gesture of adoration. Simply holding the hands together as we do to pray is considered commonplace by Indians. You do this simply when you greet someone. In prayer, with hands together, one has the arms ­either stretched out in front of one or above the head. ­These dark figures with stretched out hands, at night, in the light of the flickering fire, this makes an overwhelming impression. ­ ill be freed from the Having uttered the name of the Buddha, he w sins which would other­wise involve him in births and deaths for fifty millions of kalpas. Thereupon the Buddha w ­ ill send a created Buddha. . . . ​[p. 195] This is a Buddha created by the meditator himself in meditation, and yet it is an a­ ctual one for his own time. Then he flows into nothingness, i.e., he is still t­here, but one cannot see him. Indians believe the Buddha essence is pre­sent in the entire universe, an omnipresence, everywhere, only not formed. So, when the Buddha’s form is incarnated, formed out of this spiritual ­matter, which is everywhere pre­sent, or when it has also dis­appeared again, even so it is everywhere pre­sent as an essence in this ­matter. “O son of a noble f­amily, as thou hast uttered the name of that Buddha, all thy sins have been destroyed and expiated, and therefore we now come to meet thee.” ­After this speech, the devotee ­will observe the rays of that created Buddha flooding his chamber with light, and while rejoicing at the sight he ­will depart this life. [pp. 195–196] This is the situation in the Bardo Thödol where this moment is described as a moment of departure.199 The visions the dead man has as soon as he is separated from his body. He realizes the dharmakâya,200 the body of perfect truth. A white light appears, which the d ­ ying man cannot bear if he has unfavorable karma and therefore he sinks down to the sombre light and gets entangled again in being born. Seated on a lotus-­flower he ­will follow that created Buddha and go to be born in the jewel-­lake. ­After the lapse of seven weeks, the lotus-­ flower w ­ ill unfold, when the g­reat compassionate Bodhisattvas 199   In 1935 Jung wrote a psychological commentary on the German translation of the Bardo Thödol (Jung, 1935), which had been translated into En­glish by Kazi Dawa-­Samdup (1868–1923) and Walter Yeeling Evans-­Wentz (1878–1965). 200   dharmakâya, Sanskrit for “truth body’ ” or “ ‘real­ity body,” one of the three bodies of the Buddha in Mahâyâna Buddhism.

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Avalokiteśvara and Mahâsthâma ­will stand before him, flashing forth magnificent rays, and ­will preach to him the deepest meaning of the twelve divisions of the scriptures. [p. 196] Bodhi is complete enlightenment, Buddha is the enlightened one, the wise one, the clever, the intelligent. So h ­ ere, enlightenment is personified by the feminine. It is plausible that it could also manifest in a female form. ­There are other texts where similar female figures play a role. Of the lowest form of the lowest level, it says: If ­there be anyone who commits evil deeds, and even completes the ten wicked actions, the five deadly sins201 and the like; that man, being himself stupid and guilty of many crimes, deserves to fall into a miserable path of existence and suffer endless pains during many kalpas. On the eve of death, he w ­ ill meet a good and learned teacher who ­will, soothing and encouraging him in vari­ous ways, preach to him the excellent Law and teach him the remembrance of Buddha, but, being harassed by pains, he ­will have no time to think of Buddha. Some good friend w ­ ill then say to him: “Even if thou canst not exercise the remembrance of Buddha, thou mayst, at least, utter the name, ‘Buddha Amitâyus.’ ”202 Let him do so serenely with his voice uninterrupted; let him be (continually) thinking of Buddha u ­ ntil he has completed ten times the thought, repeating (the formula), “Adoration to Buddha Amitâyus” (Namo*mitâyushe Buddhâya). On the strength of (his merit of) uttering Buddha’s name he w ­ ill, during e­ very repetition, expiate the sins which involve him in births and deaths during eighty millions of kalpas. He w ­ ill, while d ­ ying, see a golden lotus-­flower like the disk of the sun appearing before his eyes; in a moment he ­will be born in the World of Highest Happiness. ­After twelve greater kalpas the lotus-­flower ­will unfold; . . . ​[pp. 197–198] That is the sixteenth mediation.   Commentary SBE: “The five deadly sins, according to Mahâvyutpatti, § 118, are Mâtrighâta [killing one’s ­mother], Pitrighâta [killing one’s ­father], Arhatghâta [killing an arhat, i.e., a saint], Sanghabheda [creating a schism in the sangha, i.e., the monastic order], Tathâgatasyântike dushtakittarudhirotpâdana [intentionally drawing blood from a buddha], which are unpardonable in the Larger Sukhâvatî; vide Nanjio’s note and Pranidhâna 19 (§ 8), the Ânantarya sins. Cf. the six crimes enumerated in Childers’ Pâli Dictionary, p. 7 b, Abhithânam; vide supra, p. 192, § 25.” 202   Commentary SBE: “The Corean text and the two other editions of the T’ang and Sung dynasties have ‘Namo*mitâyushe Buddhâya’ instead of ‘Buddha Amitâyus,’ which is the reading of the Japa­nese text and the edition of the Ming dynasty.” 201

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­ hese are now the meditations anticipated by the practice of Bardo T Thödol. This is a collection of ­those prayers read by the priest for the dead and also for the ­dying, but as a rule for the dead, as in Mahâyâna Buddhism it is the view that when someone has died, as a rule they are not aware that they are dead and must have it explained to them: “If you have a body, then pass through the walls.” He then recognizes that he is no longer alive, that he has no body and is a separate spirit. Remarkably ­there is the same idea among American spiritualists, namely that the dead person does not know that he is dead. It is an original idea, deeply anchored in the ­human spirit. When Buddha had finished this speech, Vaidehî, together with her five hundred female attendants, could see, as guided by the Buddha’s words, the scene of the far-­stretching World of the Highest Happiness, and could also see the body of Buddha and the bodies of the two Bodhisattvas. With her mind filled with joy she praised them, saying: “Never have I seen such a won­der!” Instantaneously she became wholly and fully enlightened, and attained a spirit of resignation, prepared to endure what­ever consequences might yet arise. [p. 199] So, you see that that ultimate good of India, the spirit of self-­denial, proceeds from the body, not from the spirit. Her five hundred female attendants too cherished the thought of obtaining the highest perfect knowledge, and sought to be born in that Buddha country. The World-­Honoured One predicted that they would all be born in that Buddha country, and be able to obtain the Samâdhi (the super­natural calm) of the presence of many Buddhas. All the innumerable Devas (gods) also directed their thought t­ oward the attainment of the highest Bodhi. [pp. 198–199] You see, the gods in no way take the highest position, they do not even have the level of the bodhisattvas, but function essentially as auxiliary powers. This is a characteristic of Buddhism. The highest gods come to Buddha for instruction. They must become ­human in order to be able to be redeemed. They are h ­ umans who lead a god-­like life for uncountable aeons. Then their karma is ended, and they must be born again like any other mortal. It is said that Buddhism is a religion without gods. In truth, however, that’s not the case. The highest god is the god reborn in man, Buddha himself.

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Thereupon Ânanda ­rose from his seat, approached Buddha, and spoke thus: “O World-­Honored One, what should we call this Sûtra? And how should we receive and remember it (in the f­ uture)?” Buddha said in his reply to Ânanda: “O Ânanda, this Sûtra should be called the meditation on the Land of Sukhâvatî, on Buddha Amitâyus, Bodhisattva Avalokiteśvara, Bodhisattva Mahâsthâma,” or other­ wise be called “(the Sûtra on) the entire removal of the obstacle of Karma, (the means of) being born in the realm of the Buddhas.” Thou shouldst take and hold it, not forgetting nor losing it. ­Those who practice the Samâdhi (the super­natural calm) in accordance with this Sûtra w ­ ill be able to see, in the pre­sent life, Buddha Amitâyus and the two ­great Bodhisattvas. . . . ​Know that he who remembers that Buddha is the white lotus (pundarîka) among men, it is he whom the Bodhisattvas Avalokiteśvara and Mahâsthâma consider an excellent friend. He w ­ ill, sitting in the Bodhi-­mandala, be born in the abode of Buddhas. [pp. 199–200] This circle of the Bodhis is the so-­called round terrace of enlightenment. This circle is the ground upon which the Bodhi tree stands, that tree u ­ nder which Buddha fought off the attack of Mâra, the devil. By not being pre­ sent, he did not allow himself to get lost in existence, but was non-­existing. For this reason, the seat of the Buddha is empty. And the devil also tries in vain to attack this seat. ­There are pictorial repre­sen­ta­tions of this situation in Indian art. You see Mâra ­under the tree where the empty lotus seat of the Buddha stands.

203

Lecture 5

2 December 1938

Last time we got as far as the end of text about the Amitâyur-­Dhyâna-­ Sûtra. At the conclusion, we considered the question of what name is to be given to this sûtram. I think I w ­ ill give you this passage again ­because it offers the symbolic meaning of the entire sûtram. Thereupon Ânanda ­rose from his seat, approached Buddha, and spoke thus: “O World-­Honoured One, what should we call this Sûtra? And how should we receive and remember it (in the ­future)?” Buddha said in his reply to Ânanda: “O Ânanda, this Sûtra should be called the meditation on the Land of Sukhâvatî, on Buddha Amitâyus, Bodhisattva Avalokiteśvara, Bodhisattva Mahâsthâma’, or other­wise be called ‘(the Sûtra on) the entire removal of the obstacle of Karma[1], (the means of) being born in the realm of the Buddhas.’ Thou shouldst take and hold it, not forgetting nor losing it. ­Those who practice the Samâdhi (the super­natural calm) in accordance with this Sûtra w ­ ill be able to see, in the pre­sent life, Buddha Amitâyus and the two ­great Bodhisattvas. . . . Know that he who remembers that Buddha is the white lotus (pundarîka) among men, it is he whom the Bodhisattvas Avalokiteśvara and Mahâsthâma consider an excellent friend. He ­will, sitting in the Bodhi-­mandala [2], be born in the abode of Buddhas.” [pp. 199–200] The Bodhi mandala is the point we came up against last time. It is the circle of enlightenment, also called the round terrace of enlightenment. This circle is the ground upon which the Aśvattha tree stood, that tree ­under which Śâkyamuni fought off the attack of the devil Mâra and where he fi­nally achieved Bodhi. This tree is called Bodhidrum (druma means tree) and the ground around it is Bodhimandala. This image refers back   Notes by LSM, RS, ES, and the En­glish translation of BH.

203

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to another Mahâyâna text that is invested with ­great authority. It is not as old but belongs to the classics of Mahâyâna Buddhism. It is called Saddharma-­Pundarîka. Sad means good, true; dharma is the law; pundarîka is the white lotus. This text is included in the Sacred Books of the East.204 In the seventh book ­there is a description of the mandala and its history: In the beginning when the Lord had not yet reached supreme, perfect enlightenment and had just occupied the summit of the terrace of enlightenment, he discomfited and defeated the ­whole host of Mâra . . . ​[SP, VII, 7] Now this is not the Buddha Shakyamuni, but it is the primordial Buddha. ­There have always been Buddhas, since time immemorial. This Buddha has an eight-­syllable name which I w ­ ill spare you. He lived an incredibly long time ago, in another epoch. The mea­sure­ment of time is in­ter­est­ing b ­ ecause it is somewhat similar to the astronomical calculation of light years. If, for example, some men ­after reducing this universe to atoms of dust took one atom to deposit it a thousand regions farther on; If he deposited a second, a third atom, and so proceeded ­until he had done with the w ­ hole mass of dust, so that this world w ­ ere empty and the mass of dust exhausted; to that im­mense mass of the dust of ­these worlds, entirely reduced to atoms, I liken the number of Æons past. . . . ​To proceed, monks, the mea­sure of the lifetime of the Tathâgata Mahâbhigñâgñanâbhibhû, the Arhat, &c. was fifty-­four hundred thousand myriads of kotis of Æons. [SP, VII, 2–5;7] ­ hese would be the distances that separate us from that primordial T Buddha. Someone who wished to reach him would have to keep traveling East, in the direction of the rising sun, into the galactic system, i.e., he would travel tremendous astral distances, and in this way, epochs of time came into being. A very clear concept of light that radiates in the universe and that required millions of years to reach t­ hose systems. When that primordial Buddha lived, this light migrated and brought knowledge from him into t­ hose galactic systems of the universe. 204   Saddharma-­Pundarîka, translated by H. Kern. SBE, vol. XXI [in the text abbreviated as SP] Jung’s lecture notes contain a German translation of p. 7.

2 december 1938  ∙  51

I am to reach perfect enlightenment. But ­those laws (of perfect enlightenment) had not yet dawned upon him. He stayed on the terrace of enlightenment at the foot of the tree of enlightenment during one intermediate kalpa. He stayed t­here a second, a third intermediate kalpa, but did not yet attain supreme, perfect enlightenment. He remained a fourth, a fifth, a sixth, a seventh, an eighth, a ninth, a tenth intermediate kalpa on the terrace of enlightenment at the foot of the tree of enlightenment, continuing sitting cross-­ legged without in the meanwhile rising. He stayed, the mind motionless, the body unstirring and untrembling, but t­hose laws had not yet dawned upon him. Now, monks, while the Lord was just on the summit of the terrace of enlightenment, the gods of Paradise (Trâyastrimsas) prepared him a magnificent royal throne, a hundred yojanas high, on occupying which the Lord attained supreme, perfect enlightenment; and no sooner had the Lord occupied the seat of enlightenment than the Brahmakâyika gods scattered a rain of flowers all around the seat of enlightenment over a distance of a hundred yojanas; in the sky they let loose storms by which the flowers, withered, ­were swept away. From the beginning of the rain of flowers, while the Lord was sitting on the seat of enlightenment, it poured without interruption during fully ten intermediate kalpas, covering the Lord. That rain of flowers having once begun falling continued to the moment of the Lord’s complete Nirvâna. The angels belonging to the division of the four guardians of the cardinal points made the celestial drums of the gods resound; they made them resound without interruption in honor of the Lord who had attained the summit of the terrace of enlightenment. . . . ​[SP, VII, 7] As we can see in the text, it is not only precisely that the circle goes around the tree, but that it also stretches virtually around the horizon. And then ­here, ­there are ­those four points, the four gates, through which the external world comes in or through which the one sitting in the lotus position emanates out into the world. The bodhi mandala is also known as the bodhi mandavara. Vara means circular flow, which alludes to the fact that this circle is not only something static, but is also in circulatory motion, turning clockwise. This becomes very clear from the classic stupas in India and Ceylon. I ­will give you a rough outline:

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Stupas are hemispheric central structures, graves, with three parasols one above the other, representing the three worlds, namely: dharmakâya (i.e., the purely spiritual world, the world of absolute truth), sambhoga kâya (i.e., the intermediate world, the world of subtle bodies) and the nirvana kâya (i.e., the world of objects, the world of created ­things). One could also describe the three as Self, anima and body. And when one enters within, ­there is a small wall that compels one to take the clockwise circumambulatio205—­counterclockwise would be very inauspicious. Thereafter at e­ very gate one bows ­towards the world. The steps lead to a second, inner circular path where the pro­cess is repeated. This is the classic form in the area of central Tibet. One sees this in Darjeeling already on ­every hill, encircled by flagstaffs bearing white flags. If they are a more temporary arrangement and made from paper, they are usually block-­printed with a h ­ orse.206 The white flags and chorten207 offer you a very impressive sight. They look very beautiful in this landscape. And as a rule, ­there are also prayer formulas, repeated many times. The circumambulatio is conducted with a prayer. The classic forms are chanted:   In his note books “Excerpta,” (vol. 7, p. 18; JL) Jung described his visit to the Shakti t­ emple in Trichur: “The ­temple is dedicated to Śiva and Kâlî. Śiva is perambulated on a carriage and always carried clockwise. Kâli on the other hand is carried around in a circular fashion upon the lake in a boat, also clockwise. If the movement ­were counter-­clockwise, this would be inauspicious” [reproduced in Shamdasani (2012), p. 180]. 206   Jung follows his notes from his notebooks “Excerpta” (vol. 7, p. 26; JL): “On the summit of Observatory Hill near Darjeeling is a circular open space surrounded by a field thick with flagstaffs: The flags are block-­printed” (Text with a ­horse carry­ing Cintamani). Cintamani = lapis. Phil. B.L. Atreya: Yoga-­Vasistha. Adyar. p.  36” [reproduced in Shamdasani (2012), p. 184]. 207   Chorten, the elaborated version of the Indian Stupa as found in Tibet. 205

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Om mani padme hûm. “O the trea­sure in the lotus.” The prayer is framed by the sound of chanting. If you hear a Brahmin208 reading a Sanskrit text aloud, you ­will notice the chanting notes. The Om is a primordial sound, found in ­every culture that is still growing out of its original foundation. We ourselves make the same sound to express natu­ral plea­sure, so, for example, we say “Mm, Mm” when we have a good meal. In India, this is a very striking sound. It is repeated millions of times. ­Here you find ­these ancient ­things still in their highest form. Mani means pearl or g­ reat trea­ sure, padme is the lotus and hûm, like Om, has no single definition. The humming of the bees: humkana, snoring likewise. Both words, mani and padme, are framed with chanting. The stupas are a concretization of the bodhi mandavara, the noble terrace of enlightenment, the round progression of the mandala. Read what Professor Zimmer reports about the circumambulatio in Artistic Form and Yoga. 209 This mandala is a reiteration of the figure alluded to right at the beginning of the text: namely, that remarkable symbol which t­ here they call a flag. We w ­ ill come right back to this in a moment.

208   Brahmin, also Brahmana, in Hindu society a member of the Brahmin caste consisting of Hindu priests. 209   On Heinrich Zimmer (1890–1943) and Jung’s use of Artistic Form and Yoga in the Sacred Images of India (1926), see introduction, pp. lx–lxiii.

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Buddha further spoke to Ânanda: “Thou shouldst carefully remember t­ hese words. To remember t­ hese words is to remember the name of Buddha Amitâyus.” When Buddha concluded ­ these words, the worthy disciples Mahâyâna, and Ânanda, Vaidehî, and the ­others ­were all enraptured with excessive Joy. Thereupon the World-­Honored One came back, walking through the open sky; to the Mount Gridhrakûta. Ânanda soon ­after spoke before a g­ reat assembly about all the occurrences as stated above. On hearing this, all the innumerable Devas (gods), Nâgas (snakes), and Yakshas (demi-­gods) ­were inspired with g­ reat joy; and having worshipped the Buddha they went their way. ­Here ends the Sûtra of the Meditation on Buddha Amitâyus, spoken by Buddha (Sâkyamuni). [p. 201] So, you see the position of the gods in relation to Buddha. They appear at ­every festive moment of his life, such as his birth or his death. When he teaches, they appear exactly like ­humans, as listeners. I ­will now give you a résumé of the text: it is in­ter­est­ing inasmuch as it shows a thoroughly typical Buddhist Yoga pro­cess, absolutely directed according to strict dogmatic precepts for a definite purpose and goal. ­There is no talk of freedom, no possibility to deviate from it, rather, the dogmatic images must be ­imagined as precisely as pos­si­ble, as if to be incarnated, so that in the end a Buddha is created and in fact as a psychic figure. For the East, the psychic is not something inexpressible as it is with us, but something quite definite, something half physical. Through the imagination an existent image of the Buddha is created out of psychic material. I. This yoga exercise begins with the fixing of the sun. Not without reason, for when we gaze into the sun for a short time, t­ here is an after-­image. If one shuts one’s eyes something of the radiant image from the orb of the sun remains—­this is the point of concentration. An anchor point as in hypnosis. This small, round closed image is the departure point for the creation of the mandala. II. The next step is to imagine a round surface of ­water: clear, pure, translucent. III. The next ­thing to be ­imagined is the surface of ice, so completely translucent that one can gaze down into the black depths. IV. Imagining that this surface consists of lapis lazuli, somehow translucent to a holy eye. One has created ground, a broad surface. V. Now one imagines that t­ here is a flag ­under this ground.

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This is a Chinese text. It was translated from the Sanskrit into Chinese in 424 CE, and then translated back again. The Sanskrit word that is regularly used for flag is dhvâja. It is the flag that one always sees in Indian ­temples. The flagstaff is also in­ter­est­ing, and the Indians also have a special theory for this.210 But I ­can’t go into this h ­ ere. But the word dhvâja also means emblem or symbol. In this case we may translate the word as symbol: beneath the ground of the lapis lazuli, the symbol is created. It is a circle divided eightfold, it also has eight-­points at the horizon bound with golden ropes. Then this form is revealed:

210   On the occasion of his visit of the Shakti ­temple in Trichur, Jung noted: “a so-­called flagstaff (dhvâjastambha), a pillar divided into segments, standing on an altar and slightly curved at the top, bedecked with ­little bells at the upper end. ­These apparently depict the centers of the senses and the segmented pillars the spinal cord. But this is a g­ reat secret. All of this is related to the physiology of the body” (Jung’s copybook “Excerpta,” vol. 7, p. 18). See also Jung’s sketch of the flagstaff; reproduced in Shamdasani (2012), p. 180.

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A quite s­ imple and classical mandala.211 The basic form of all Buddhist mandalas. ­There are Hindu mandalas which are based on other basic numbers but which occur only for very par­tic­u­lar uses, for instance, within so-­called Tantrism. Tantra means book, a leaf of paper or weaving loom. It is used for educational books or text books utilized for this special purpose. In its ­whole style Tantrism corresponds to the scholasticism of our Western culture. It plays a very ­great role in Tibetan Buddhism. They have a par­tic­u­lar yoga, described as Kundalini Yoga or Serpent Fire Yoga. But this is Hindu, not Buddhist. This special form is despised by certain ­people, but ­others consider it the highest spiritual yoga. In India ­today, it has many devotees among the educated, but it is very mysterious and makes far more demands than the more generally known yoga that we are discussing ­here—­and it is not nearly as dogmatic. I have brought with me a Tibetan repre­sen­ta­tion of a mandala for you. You see h ­ ere three ­great teachers: two teachers who belong to the yellow hat school, a specific Buddhist school—­and h ­ ere, a red hat teacher, more folk religion and originality. He belongs to the Bön religion, a very early Tibetan religion full of magic. The ­great circle around the double ring is a ring of fire: the ­great fire. The circle of concupiscentia,212 the fire of lust, of envy, of rage. It is represented by four dif­fer­ent colors: green, violet, blue, and red. The inner circle is black and protects the mandala against the concupiscentia’s ring of fire at its outer edge; then, a fourfold divided circle: North, South, East, West, ­every section has its gate. The square is characterized by four dif­ fer­ent colors: yellow, red, green, and white. ­Every year, mandalas made of butter are constructed in the Buddhist ­temples of Peking, colorfully painted, with a dia­meter of about five meters. ­There you can see in the m ­ iddle is built a tower, a stupa. Inside, the magic circle appears again in order to protect the holy precinct ­towards the outside. And in the innermost: a symbol depicting the power of the sun. A diamond or thunderbolt, being a symbol of energy. It is half embedded in the earth. In the background, it is protected by the Himalayas. The image is a copy of the original from the China Institute in Frankfurt.213

  See also the Mandala form in lecture III, p. 32.   concupiscentia, Lat. for strong desire, lust, in Christian theology used to describe the ­human being’s inner urge or tendency t­ oward evil or sin. 213   The Mandala was destroyed in World War II. 211 212

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Lamaistisches Vajramandala. This Yantra was used by Jung and Wilhelm as frontispiece to The Secret of the Golden Flower (Wilhelm & Jung, 1929); also in Jung, 1944, fig. 43; Jung, 1950, fig. 1 and §§ 630–638. Jung also presented it at the seminar on dream analy­sis on 19 February 1930 (Jung, 1928–1930, p. 479). The image was part of a greater number Jung collected, which he presented in his seminar series in Berlin in 1933.

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This figure is similar to the stupas of Nepal and is half embedded in the earth. This absolutely corresponds to the idea of the stupas. When someone asked Buddha how he wished to be interred, he took two rice bowls and put one upon the other. Then he put one bowl in the ground, the remains of the Buddha in the center, and the other bowl on the top. Thus, in fact a ­spherical shape. This mandala is a fundamental form, consistently playing an absolutely significant role in Eastern Yoga. It is not only a fixed point and a sacred area that are created with the mandala, but at the same time ­there is the idea of circumambulatio, a sacred circumambulation. Holy figures circumambulate in a clockwise direction. ­There are exceptions in Shakti ­temples where a Shiva is pre­sent. ­There is a cobbled circular path around the ­temple, ­going clockwise for Shiva, counterclockwise for Shakti.214 When the meditation is led in an counterclockwise direction, it is feminine, if clockwise, masculine. When the image of the god in the boat is perambulated, it is taken counterclockwise. The clockwise direction operates spiritually, the other direction operates in the depths, down into the body, down into the earth. (The operation of a clockwise spiral that goes once upwards and then downwards.) This mandala in our text is intended as a luminous image. Rays of light radiate out from it, and ­every ray has 84,000 colors. That is precisely the number of marks of the excellence, of the perfection, of the Buddha. ­These colors also allude to the fact that this light radiating from the mandala, indeed the mandala itself, is also already the Buddha. It is the seat of the Buddha, but it is also identical with him. VI. The next transformation is where attention is directed upon eight lakes with lotus blossoms, which must all be created perfectly round. VII. The sides are again covered in lotus blossoms, that is, in circular form once again full of lotus blossoms. VIII. Then a lotus must be ­imagined on the reflective surface. Reflecting upon the meditative surface, one imagines how a lotus emerges out of the ­water. The so-­called blossom throne ascends above this lotus. A high building, a tower, corresponding to a 214   In the seventh volume of the copybooks “Excerpta” (p. 15) Jung describes his visit to the Shakti ­Temple of Trichur: “Śakti ­Temple: Around the central garbah grha is a cobbled path for circumambulation. A clockwise semi-­circle is taken for Śiva, then back again, and then the other semi-­circle is taken counterclockwise for Śakti’ ” [reproduced in Shamdasani (2012), p. 179].

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high building that you find in an Indian t­ emple. The main building is erected above the holy of holies, and on the top of this are four flagstaffs. Symbolic pillars bearing the symbol. IX. The Buddha himself is ­imagined sitting upon the throne of blossoms. X. After the Buddha has been created, the meditator then imagines that he is himself the Buddha, and in this way he is also transformed into the Buddha, and then he knows that his consciousness is the origin of the universal being of all Buddhas, that therefore not only the imagination of the Buddha, but that of all Bodhisattvas, gods, and all beings in the entire world is an emanation of h ­ uman consciousness. This is an enormous difference between the East and us. Consciousness for us is simply an absolutely pre­sent conditio sine qua non. In the East, on the other hand, the phenomenon of consciousness is the absolute center of the world. It is the Buddha, the world-­creating god. We can now retrospectively construct an equation arising from this assertion in the text: consciousness is the Buddha, his lotus is in fact also the Buddha, as is the light, the symbol of the lapis lazuli, the w ­ ater, and fi­nally the sun. That which light is outwardly, consciousness is inwardly. ­There you have a fundamental concept of the East. Buddha is the inner sun, consciousness is the inner sun. Naturally you must not think that this philosophy means our everyday consciousness—­including that of Eastern ­people— is Buddha. Not at all: rather, the consciousness that is quickened through yoga, that enlightened consciousness (bodhi), that is for them the inner sun. ­Here we can make a bridge to the West where we have a similar concept in Chris­tian­ity: the concept of the inner Christ as the inner sun, the inner light. This view is not exactly official; in fact theologians rather like to avoid it. So, for example, ­those passages in the New Testament that refer to this tend to get translated in a curious way: “Know ye not yourselves how Jesus Christ is in you?”215 ­Here “in vobis” tends to get translated as “between you” or “among you.”216 In fact, one could of course 215   Paul, 2 Corinthians 13:5: “Examine yourselves w ­ hether ye be in the faith. Test your own selves. Know ye not yourselves how Jesus Christ is in you, u ­ nless ye be reprobates?” [KJV] 216   The Latin passage reads as follows: “vosmet ipsos temptate si estis in fide ipsi vos probate an non cognoscitis vos ipsos quia Christus Iesus in vobis est nisi forte reprobi estis.” [Vulgate]

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translate this in the same way ­here, but in the Letter to the Galatians Paul says “I live; yet not I, but Christ liveth in me.”217 So ­there you can no longer say “between me.” But it seems that our dear translators cannot imagine a religious experience outside of community, without the church. Particularly in ­these pre­sent times, one must point out where someone believes that every­thing that exists is the state, the ­people.218 The individual exists. What is community? It is a crowd. Only the individual gives it meaning and value. When all is said and done, it is absolutely exclusively the Christ in us. Other­wise we turn idols into gods and deliver ourselves up to idolatry.219

  Paul, Galatians 2:20: “I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me. And the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me.” [KJV] 218   Jung’s remark can be seen as a critical statement regarding Nazi Germany and other fascist states at the time. At least the audience in the auditorium understood it that way. ES commented in his script: “­Great applause.” In 1933, Jung also emphasized the importance of the self-­development of the individual in order to fulfil its task within a collective movement: “The self-­development of the individual is especially necessary in our time. When the individual is unconscious of himself, the collective movement too lacks a clear sense of purpose. Only the self-­development of the individual, which I consider to be the supreme goal of all psychological endeavor, can produce consciously responsible spokesmen and leaders of the collective movement.” [Interview with Adolf Weizsäcker, 26 June  1933  in McGuire/Hull, 1977, p. 64] 219   ES adds to his script: “­After the lecture C.G. explains to an audience member who asks him about the meaning of the swastika: ‘In the seat of Shiva’s throne in the ­temple of [..] the two swastikas are engraved alongside each other in the foreground, clockwise, spiritual; counterclockwise; earthly, ­going into the ground, unspiritual.’ ” 217

220

Lecture 6

9 December 1938

The text I read to you in the last sessions gives you a picture of the yoga pro­cess within Buddhism. As I indicated, this text is a classic. It is very ­simple and specifies the pro­cess in general terms. H ­ ere you must keep in mind that this text is Buddhist. But ­there are many other religious and philosophical movements that have dif­fer­ent ideas, for example, forms of yoga that proceed much more physiologically, if you w ­ ill, where it is a question of holistic perceptions in which only the body is exercised, albeit always with the psychic sous-­entendu.221 When we engage in such exercises, it is gymnastics. P ­ eople have such hazy ideas about this when they read a booklet about yoga and attempt the movements. This all sounds quite popu­lar, but even if it is defined, it is not experienced as an Indian experiences it who has grown up in such forms and ideas and whose entire culture is permeated with this curious spirit of yoga, something we can in no way claim for our culture. I say this with reference to a small book by Yeats Brown, Bengal Lancer222—­you have prob­ably seen it at the cinema223—he got involved with yoga as an amateur, rather like the journalist Brunton.224 The images in Brown’s l­ittle book convey enough. It chiefly concerns very curious bodily positions, and, in addition, some sort of philosophy is thrown in at the end as one might dress a salad with some oil and vinegar. ­These are quite un-­Indian ­things. I must also warn you against using such a text   Notes by LSM, RS, ES, and the En­glish translation of BH.   sous-­entendu, French for allusion. 222   The Lives of a Bengal Lancer (1930) by Francis Yeats-­Brown, see n. 132. 223   In 1935 Paramount Pictures released a film based loosely on the memoirs of Francis Yeats-­Brown entitled The Lives of a Bengal Lancer starring Gary Cooper and Franchot Tone as main characters. The film was directed by Henry Hathaway and was nominated for seven Acad­emy Awards, winning Assistant Director. 224   On Paul Brunton see n. 131. 220 221

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as the one I have taken you through for meditation. For that purpose, one would need to come equipped with thorough prior knowledge and a certain spiritual foundation that we completely lack. At the end of last time I drew your attention to the parallels that exist between the inner sun in the Amitâyur-­Dhyâna-­Sûtra and the mystical idea of the inner Christ. In Indian philosophy, t­ here is a substantial parallel: the philosophy of the âtman. The word “âtman” is related to the German word Atem meaning breath, also our Odem, the breath of life that runs through all ­things, correspondingly to the essence of the Buddha. The one, the ­great, that is also described as Prajâpati, i.e., the creator of the world. Both ­these terms are identical in their use and have similar terms of reference: the âtman is the absolute origin of being. The par­tic­u­lar: that he is not only the universal being like that of the highest Buddha, the essence of the world itself, but he is also a personal being. Every­one has a personal Self, this âtman within, but this is only one aspect of the universal. Whoever immerses himself in the practice of yoga, flows in a way out of the personal âtman into the general, and then considers himself a universal being. ­There are exactly the same preconditions as in Buddhism. The being of one’s own Self, as the text also shows, is at the same time a universal being. So, with that, I’d like to conclude what I have to tell you about the Amitâyur-­Dhyâna-­Sûtra and go on to another form of yoga within Buddhism, namely Tantric Yoga. In its proper rational sense this is a ­matter that unfortunately is not yet fully accessible to us. We know only a ­little about it, and this comes from Sir John Woodroffe.225 He writes ­under the pseudonym of Arthur Avalon, Avalon being that town in southern ­England226 known from the grail legend. The name Arthur comes, of course, also from the epic cycle of King Arthur. At first he wrote ­under this pseudonym, and that is why Tantric yoga has a bad reputation in India. The Indians are very critical of Tantric yoga b ­ ecause it deals exclusively with the physiology of the body and especially with sex, although it is full of exceptionally in­ter­est­ing symbolism. L ­ ittle is known about tantrism. The one ­thing that is known was given to us by in his book, The Serpent Power.227 It is very difficult to read. It concerns Kundalini Yoga, i.e., the Serpent Yoga. This specific form can be found   See introduction, note 17.   Mystical island associated with the Arthurian legends. According to some mediaeval sources it has been identified as the Glastonbury Tor in Somerset in southern ­England. 227   Avalon, 1919. Jung held a copy of the first edition in his library. See introduction, pp. xlv–xlvi. 225 226

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particularly in Bengal. In Calcutta I met a series of advocates, among them some very dubious characters. It has very much ousted Mahâyâna Buddhism from Indian scholasticism and is in fact very widespread in Tibet. What I ­will discuss with you is a Tantric Tibetan text that is characterized by par­tic­u­lar and very in­ter­est­ing symbolism, a symbolism that ­will be extraordinarily helpful to us in understanding Western symbolism. It is distinctive for the West in that its symbolic ideas come from a sphere that arises from this remarkable physiological stratum, as is the case with this Eastern Tantric Kundalini Yoga. The text no longer has a classical character, is also not very s­ imple, but requires a huge amount of commentary, in other words, it is rather difficult. It is in fact not from the ancient original era of Buddhism, but first came into being in ­later centuries. We can assume it was around 300 CE that the g­ reat spread of Buddhism took place. From that time on ­these texts appear; they are difficult to date. It is impossible for me to tell you when this text was created. It might be some time in the course of the ­Middle Ages. The reason why I pre­sent such a text is, as I have already suggested, that ­these texts contain a symbolism that is especially meaningful for our psychological intentions.228 The text is called Shrî-­chakra-­sambhâra Tantra.229 Shrî means holy; chakra is the wheel, also mandala; sambhâra means bringing together, and also signifies the gathering; and tantra means weaving loom, leaf of paper, the woven, in other words, text. Thus, “the sacred wheel gathering text.” It begins with an invocation: “Vajra-­yoginî, shrî mahâmâyâ tara” [SCST, p.1]. Vajra means thunderbolt or diamond (vaj, hard; ra, wedge). The thunderbolt of the Indra is called vajra; yogini means female consort, a divine being that appears as a consort, the yoked one; shrî means holy and mahâ large; mâyâ is the Shakti, the feminine being that emanates from the masculine creator god and represents the world, a sort of ­mother of the world, a building material, a material—­the word “materia” belongs ­here— of the vis­i­ble god, but dif­fer­ent from god inasmuch as it depicts his femininity. This femininity is called world. We speak of ­mother earth or even madam 228  ­Here in his script ES noted the following: “The old En­glish lady sitting in front of me at the lecture had a typescript copy of the text. At the top of the page was the observation: ‘Tantric texts. Vol. VII.’ ” 229   Avalon (1919a). The text appeared as volume seven of the Tantrik Texts series, edited by Arthur Avalon. It was translated by Kazi Dawa-­Samdup. Jung had a copy of the series in his library [in the following the text ­will be abbreviated as SCST].

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world; shrî mahâmâyâ is therefore the holy ­great illusion or also the ­great real­ity that is also an illusion; Târâ230 is a specific Mahâyâna goddess. ­These are notions of gods that one does not encounter in classical Buddhism, they arose only l­ater ­under the influence of primitive religions, more specifically ­under the influence of the Bon.231 This is a primitive, shamanic religion that prevailed in Tibet before Buddhism and is still maintained now. Its monks are the red hats, whereas the yellow hats concern themselves with higher Buddhism. The text promises to give a depiction of how this mandala ritual that we heard about in the last text should be applied. I w ­ ill give you a rough depiction of it ­here by using the mandala from the last lecture:

230   In Mahâyâna Buddhism Târâ is a female bodhisattva. She plays an impor­tant role in Tibetan Vajrayana Buddhism, where she is understood as the bodhisattva of compassion and action representing the female aspect of Avalokiteśvara. She has been venerated as a Tantric goddess since the seventh c­ entury. As Hindu goddess she is worshipped in Shaktism. On Târâ see Willson (1986). 231   Bon or Bön, meaning “truth” or “real­ity,” is an animistic Tibetan folk religion, practicing shamanistic rituals; t­oday it is integrated in Tibetan Buddhism. Jung assumed wrongly—­following the scholarly knowledge at the time—­that Bon was the indigenous animistic belief system in Tibet prior to the introduction of Buddhism. ­There is widespread consent t­oday that Bon originated as a reaction to the success of Buddhism by combining dif­fer­ent indigenous religious practices with aspects of Buddhism.

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After the aforementioned invocation the text says: A square with four doors enclosed in a circle. This mandala is now depicted with its ritual function. Obeisance to the Guru and Shrî Heruka. [SCST, p. 1] In this case the guru is not a h ­ uman guru, not a spiritual leader; instead it is a ­matter h ­ ere of this special mandala’s own divine being. This is Shrî Heruka, a type of patron saint, a devatâ, one of the many divine beings of which ­there are thousands. You find t­hese devatâs already in the ancient Pâli collections in which are contained the speeches of the Buddha. For example, conversations between Buddha and t­ hese devatâs. In t­ hese Pâli texts a holy silence is described descending over the landscape, and then a devatâ appeared who asked the Buddha for enlightenment, and then how Buddha made a speech to him.232 Having bowed with reference to the Guru, the essence of all the Buddhas and to Shrî Heruka, I now expound the Sâdhanâ of Shrî Chakra Mahâsukha. [SCST, p. 1] Sâdhanâ means ritual, with a magical connotation. A footnote to the text speaks ­here of “a practice whereby Siddhi (success, h ­ ere spiritual attainment) may be obtained.” The influence of the Bon creates a magical atmosphere. It always has a hidden agenda of a magical application. Shrî Chakra Mahâsukha, i.e., the holy mandala of g­ reat blessedness. This Tibetan patron saint Shrî Heruka who is being invoked h ­ ere is a peculiar special case among guru beings altogether. The guru in India even ­today is still a personal h ­ uman being, an experienced man who has knowledge of sacred ­things in whom the young man places his trust and asks him to accept him. A guru never offers himself, he wishes to be asked. Well-­ brought up young ­people in India have a guru. But ­there are exceptions. I met a very educated older Indian. We spoke about education, and I asked him about his guru. Then he named an ancient wise man. I asked: “Does this ancient vedic name still come up? That is the famous ancient wise man. The man ­can’t have been your guru? He’s been dead for 2000 years?” “I have had no living man as a guru, but rather a spiritual one,” was the reply. This was an educated man, around seventy years old, very experienced in worldly affairs, very honorable. Someone like him would be in the Ständerat.233 And 232   In 1956 Jung wrote a short text to announce the republication of Karl Eugen Neumann’s translation of Buddha’s speeches from the Pâli-­Canon (Jung, 1956). Jung himself owned an edition from 1922. 233   Ständerat, i.e., the Council of States, the second chamber of the Federal Assembly of Switzerland.

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he said coolly, that his guru was not a living ­human being, but the ancient wise man. So, I asked further: “How can you communicate with him?” “He introduced himself to me in dreams, and I noticed that this was my guru. I can always converse with him.” So as a result, he never had a normal guru. ­These t­hings still happen ­today in India. This man is a close friend of Mahatma Gandhi.234 This is how we must also think of this Heruka. With our Western knowledge we can only poorly imagine this. The devotee when about to go to sleep should firstly, imagine his body to be that of Buddha Varja-­Sattva. . . . ​[SCST, p. 2] Sattva, i.e., an entity, a being. This term belongs to the three so-­called gunas235 but I ­will spare you all that. This Buddha has as an epithet the name vajra sattva which means diamond being or thunderbolt being. I prefer the first meaning. It is on the primitive level of the Bon that the thunderbolt is impor­tant as a magic missile, but l­ ater on a higher philosophical level the diamond meaning plays a much greater role: as the enduring, hardest being that is not subject to change. For example, in Chinese philosophical yoga it describes it as the subtle body, the spiritual body, which is no longer subjected to any changes. ­There this vajra takes on absolutely the meaning of the lapis philosophorum, the phi­los­ o­phers’ stone, that eternal being brought forth from man, that arises from the striving of his life, from the laboratorium,236 and then somehow outlives it. The body of the sleeping one is therefore the body of the Buddha vajra sattva—of the diamond being Buddha.237 Which is to say that this is a m ­ atter of a transformation of the body into the diamond being, this eternal, enduring ­thing. . . . ​and then at length merge into the tranquil state of the Void. [SCST, p. 2]

234  Mohandas Karamchand, called Mahatma (“­ great soul,” “venerable”), Gandhi (1869–1948), leader of the Indian in­de­pen­dence movement in its peaceful (“satyagraha”) protest against British colonial rule, “­father” of the Indian nation. On Gandhi, see his autobiography, The Story of My Experiment with Truth, which covers the time u ­ ntil 1921 and was published in the magazine Navjivan from 1925 to 1928; also The Essential Gandhi: An Anthology of his Writings on his Life, Work, and Ideas (1962). 235   The three gunas (“string,” “strand,” also “quality”) are sattva (i.e., the pure princi­ ple), rajas (i.e., the dynamic princi­ple), and tamas (i.e., the princi­ple of inertia), and are seen as the primary constituents of nature. See also introduction, p. li, and Jung’s lectures from 19 May 1939, pp. 216–18, and 26 May 1939, pp. 219–20. 236   Laboratorium, from Latin laborare “to work” or “to suffer.” 237   See introduction, p. lxiv and Lecture 12, p. 128.

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­ here is a translation by the Tibetan Kazi Dawa Samdup,238 professor T at the University of Calcutta,239 a colleague of Woodroffe240 and Evans-­ Wentz.241 He also translated the Bardo Thödol242 and generally acquired ­great benefits through this translation of this text. Nonetheless, due to the grueling climate of Calcutta, which he as a native Tibetan could not withstand, he died. “Immersion in the peaceful state.” Shûnyatâ—­the absolute void, in En­ glish “the void.” One should therefore translate: “And then he should immerse himself in the absolute void for a very long time.” And this is in order to make the mind receptive for what is then projected, or for the precepts of this yoga. Arising from that state he should think that the double drums are resounding from the midst of the heavens proclaiming the Matras of the twenty-­four Heroes. [SCST, p. 2] From the last text, we saw that the ­saddle drum rolls sound from the four corners of heaven when the transformation has taken place. Drums are frequently used in the ritual of the East, even within the very strict cult of the Hînayâna.243 In Kandy in Ceylon t­ here was a drum ritual e­ very eve­ning at 7:00 ­o’clock.244 This ingenious major act of worship is introduced by a drum ritual. Five drummers ranked in the narthex of the ­temple, each in four corners with large s­ addle drums. The drum master positions himself in the ­middle with an even bigger drum. Firstly, they 238   Kazi Dawa Samdup (1868–1923), author, translator, and teacher; born in Sikkim, he became a school teacher in Darjeeling and ­later headmaster of the Bhutia Boarding School for boys at Gangtok; in 1920 he was appointed teacher in Tibetan at the University of Calcutta. He acted as a spiritual guide for Westerners with an interest in Tibetan Buddhism, such as Alexandra David-­Néel (see n. 183), Walter Yeeling Evans-­Wentz (see n. 241), with whom he translated the Tibetan Book of the Dead (1927) (see n. 199), and John Woodroffe (aka Arthur Avalon, see introduction, n. 17), with whom he worked on translating Buddhist texts into En­glish. 239   The former name of Kolkata, the capital of the Indian state of West Bengal. 240   For Woodroffe (aka Avalon), see introduction, n. 17. 241  Walter Yeeling Evans-­Wentz (1878–1965), anthropologist and scholar of Tibetan Buddhism; best known as editor of the Tibetan Book of the Dead (1927). 242   See n. 199. 243  Hînayâna, Sanksrit for “lesser vehicle,” the name applied to the more orthodox and conservative strand of Buddhism. Of the eigh­teen original schools that predated Mahâyâna-­ Buddhism, the Theravada is t­oday the main form of Hînayâna-­Buddhism. It can be found in Sri Lanka (formerly known as Ceylon), Thailand, Cambodia, and Myanmar. 244   Jung visited Kandy on 30th January 1938. On the next day he returned to Colombo, where, on 2nd February, he embarked on the S.S. Corfu for his return to Eu­rope (Sengupta, 2013, pp. 204–206).

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drum in the four corners. They represent directions of the horizon, the four watchmen of heaven. They form a mandala with the fifth. The one in the ­middle begins to drum only when the o ­ thers have ceased. They march through the ­temple and the master drummer only begins to drum in the mandapam.245 The entrance to the holy of holies leads via a stone staircase.246 The gates go like tunnels through the thick walls. In the walls of ­these door openings ­there are small alcoves hewn in the stone, each with a small hewn-­out hollow that is filled with butter (and contains a wick). Other­wise, every­thing is dark, only ­these gates flicker with ­these hundreds and thousands of l­ittle flames. In the background one sees the golden image of the Buddha, swimming in flowers. The dark form of the drummer forms a contrast against the brightness of the gate. The w ­ hole ­temple is filled with the splendid aroma of jasmine, from jasmine blossoms which are brought as a sacrifice and which have no stems left so that they fade quickly and therefore give up their scent. The blossoms are offered in bowls. This is eve­ning prayer with the young girls, ­women, boys, and men offering ­these blossoms in bowls as a sacrifice while chanting this mantra: “Just as ­these flowers fade away, so our life is fleeting.” Along with this, the drumming reverberates from the g­ reat stone slabs of the walls and the courtyard. It seizes the entire person, nolens volens,247 one gets into a “convulsed” state, as if one is shaken from within by the vibration. This effects a par­tic­u­lar receptivity, a remarkable type of super­ natural excitement. It creates a febrile248 atmosphere. The drum melody that the drummer is now performing is called “the sacrifice of sound.” One offers up sound to the remembrance of the Buddha. The m ­ usic is offered as a sacrifice. This spot at the beginning of our text refers to just such a ritual, which the dreamer or yogin must imagine. Arising from his sleep in this state of divine body he should regard all ­things around him as constituting the Mandala of himself as Varja-­Sattva. [SCST, pp. 2–3] Thus, every­thing he has around him—­perhaps his ­humble ­house, his room, his bed—­this is all his bodhi-­mandala, the place where enlightenment

 The mandapam is a pillared prayer-­hall leading to the main sanctuary of the ­temple.   ES comments ­here: “C.G. describes the curious festive impression” [ES, p. 64] 247   nolens, volens, Latin for “willing or not-­willing,” meaning “something happens ­whether a person likes it or not.” 248  RS and LSM have “fabelhaft” (“fabulous”), but ES rendered it as “fieberhaft” (“feverish”). 245 246

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takes place and where he himself is the diamond being, the body for this sattva being the physical one. If beneficial to his devotion, he may perform the ablution as he had done while receiving initiation. [SCST, p. 3] He can repeat this ­because he is in the pro­cess of entering a transpersonal state. Then seating himself with ease facing the South let him sanctify his body by tasting the drop of Amrita. [SCST, p. 3] This is the wine of the gods, a nectar. A usual wine, having the character of a communion wine, a ritual wine. Into this, one dips the tip of the ring fin­ger, the drops are laid on the tongue and in this way one is filled with divine strength. Then he should begin by repeating the Refuge formula. [SCST, p. 3] “I seek my refuge in the Buddha, the law, and the community.” Equally, he should proclaim the formula of good wishes: “May all living beings be happy, conscious of the cause of happiness. May all living beings be liberated from pain and its c­ auses. May all living beings enjoy constant happiness. May all living beings be in the state of the highest serenity.” Then let him mediate on himself as Demchog . . . ​[SCST, p. 3] Demchog is the Tibetan word for Mahâsukha, the highest blessedness. . . . ​and his Consort [SCST, p. 3] Feminine divinities ­were invoked at the beginning. H ­ ere is the place where it becomes clear that this is not the usual question of a god who is identical with the yogin, but also of his consort, so that the yogin transforms himself into a feminine being, into the consort of the god, even at the beginning of the experience. This god is described as yogini, i.e., the corresponding feminine. If he imagines his body as that of the devatâ,249 this is the blessedness that belongs to the body. If he says: Shrî Heruka aham, I am the holy Heruka, he should meditate on e­ very syllable of the mantra, identifying himself with the god of the ritual so as to become a dyad, i.e., a form both feminine and masculine.

  Devatâ, from the Hindu term for deity “deva,” refers to a lesser god or goddess.

249

250

Lecture 7

16 December 1938

Today is the last lecture in the old year. The new term starts on 13 January 1939. The title of the book by Prof. Zimmer is: Artistic Form and Yoga in the Sacred Images of India, published in 1926.251 It is in­ter­ est­ing thanks to Zimmer’s comprehensive knowledge, especially his portrayal of the circumambulatory path. Last time we paused at the beginning of the Tibetan text of the Shrî-­ chakra-­sambhâra Tantra. We want to try to further immerse ourselves in this text. I have already said that this is not very easy to understand. It requires a lot of commentary. But if we take the trou­ble to penetrate into its secrets, you w ­ ill learn a g­ reat deal from it. We closed with the mantra Shrî heruka aham—­“I am the holy Heruka”—­being the Lord of this mandala that the worshipper must create. Now the text prescribes to the yogin that he should dissect this mantra into syllables, or at least into single parts, in order to make the meaning of the sacred sentence so clear that the yogin grasps the full meaning of what has been said. So, he must deconstruct the ­whole text, ­these three words, ­until he clearly realizes what the sentence wishes to instill. So he may not simply say “Shrî heruka aham,” but must contemplate with ­great effort what the sentence actually asserts. This is a highly typical Eastern exercise. Shrî is non-­dual experience . . . ​[SCST, p. 3] Advaita means non-­dual, therefore “two-­less.” So, for example, it is said of Brahman, the world princi­ple: apart from it ­there is no other. So already with the expression of the prefix syllable shrî, the yogin must   Notes by LSM, RS, ES, and the En­glish translation of BH.   Zimmer (1926). Jung responded to a question concerning the lit­er­a­ture used in the previous lecture. On Heinrich Zimmer, see introduction, pp. lx–lxii, lxv–lxvii. 250 251

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realize that his “two-­lessness” is being expressed, that t­here is nothing apart from him. Then the word heruka is dissected into individual syllables. “He” is the cause and the void or Dhatu. [SCST, p. 3] Dhâtu means ele­ment, princi­ple. Literally therefore: “He” is the cause of the ele­ment, of the original ele­ment, of the princi­ple—­and the princi­ ple in this philosophy is shûnyatâ, i.e., the void. This void is naturally only from the perspective of the beholder ­because he sees nothing within it. Yet it is also a fullness and even the absolute fullness. So, by uttering the syllable “he,” the yogin must realize that he is not only the two-­less, but also the original state of all t­ hings. “Ru” is uncompounded. [SCST, p. 3] “Ru” is ­free of connections. It is the absolutely non-­dual, since it is the original letter. “Ka” is not abiding anywhere. [SCST, p. 3] “Ka” abides nowhere and is everywhere. It is the essence of the world, concentrated nowhere but pre­sent everywhere. One being permeating every­thing, the so-­called Buddha essence diffused through the w ­ hole world. With ­these four syllables he realizes the fact that he is the original being252 that is absolutely ­simple and omnipresent. Thinking oneself to be the Self which embodies all ­these. . . . ​[SCST, pp. 3–4] To our Western understanding, this is naturally a rather bold impertinence. For by Self, we understand what we describe by pointing the fin­ ger at ourselves. Our Self seems to us the most defined, singular ­thing, since only an individual can say of itself that it is the Self. Yet is this Self supposed to be the original being253 that is uncompounded yet also dispersed through the entire world? Indeed, he should think that he is the Self that embodies all this, namely all t­ hese syllables which the text has previously elucidated. . . . ​, whatsoever a man says is Mantra. [SCST, p. 3]

  ES: “the originless” (Anfangslose) instead of “the original being” (Anfangswesen).   ES: “the originless” (Anfangslose) instead of “the original being” (Anfangswesen).

252 253

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­ ere’s another sentence that c­ auses the Westerner categorical difficulties. H For we are used to the idea that what­ever a man says is ­human, all too ­human. “So, whoever said so and so is ­after all only a man, and he simply said so and so.” Yet ­here it is the man who conceives of himself as the Self, Self as the primal source of all ­things, of the world’s very being no less, beside which there is no other. To be sure, one could also say that this is an exorbitant exaggeration. Even an enormous delusion of grandeur. One strikes a g­ reat note when making such an audacious claim with one’s modest Self. But if we want to do the East justice we must understand that through just such a means a par­tic­u­lar psychological experience is being realized. In fact, we in the West can also have similar experiences, namely the unmediated relationship to the godhead experienced in Christian mysticism. We spoke recently about t­hese parallels between the Buddha and the inner Christ of Western mysticism.254 When a person has come into this state ­under t­hese conditions, that he is the Self—­âtman,255 then every­thing he might utter is holy utterance. A holy sentence, a holy truth about something that one must repeatedly chant to oneself. The mantra is a magical saying. For this reason, it is always used as an incantation. If one wishes to enchant something, one needs a mantra. Applied to oneself, it operates like suggestion directed t­ owards one’s own soul. ­After the introduction the text continues: Let him imagine in the center of his own heart the letter “A” evolved from the experience which knows that forms are unreal. [SCST, p. 4] A is the first letter of aham, i.e., I.256 What is being expressed is that the I is also a form that is unreal. The text h ­ ere: “out of the experience that forms are unreal” is a paraphrase, for in fact it literally it says: “It is non-­thinking knowledge, it is jnâna knowledge.” The technical expression shûnyatâ jnâna, the knowledge that all forms are shûnyatâ, i.e., empty, including the I-­form. In fact, Buddhism believes that t­here is no individual soul. In Ceylon257 ­there is a mantra that is quite popu­lar. If two cart ­drivers in Eu­rope ­were to crash their carts into each other, they would curse. But the Indian says: All disturbance is temporary. No one gets worked up. The I is an illusion. You can easily imagine that such a culture has something g­ oing for it.

  See pp. 59–60.   ES has “brahman” instead of “âtman.” 256   aham, Sanskrit for “me” or “I am.” 257  ­Until 1972 Sri Lanka was known as Ceylon. 254 255

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The text continues: On it let him think of the clear Lunar disc which symbolises world-­ experience, . . . ​[SCST, p. 4] This is again a paraphrase. It actually means: vishaya jnâna. This is the world acquaintance with objects, a dubious knowledge. For this reason, it is connected with the moon. It is well-­known that the moon has a par­ tic­u­lar relationship to the mind or manas.258 ­There is an Upanishad text: “The moon was engendered from his mind.”259 So sort of: the moon-­mind. You know what the moon can do to a landscape: it enchants it, renders every­thing in a peculiar mysterious light. When the yogin imagines the bright lunar disc, he is saying that all knowledge is doubt, deceptive, like moonlight. The word manas is linked to the ­Middle High German name for the moon: “mane.” Also, both the En­glish word “mind” and the German “Mensch” are linked with this root. . . . ​and upon that the Mantra “hûm,” . . . ​[SCST, p. 4] The second syllable of aham, “ham,” is reinterpreted as the mantra “hûm,” that well-­known mystical syllable, corresponding to “om.” “Om” is the call, “hûm” mostly comes at the end. This “ham” thus becomes the mystical syllable “hûm.” . . . ​which symbolizes mind devoid of objective content. [SCST, p. 4] A consciousness that is nothing but subjective, naturally with the label “questionable,” since ­these are transient illusions. It is an illusion ­because the I-­soul does not exist; it is purely and simply an illusory form. Of this “Ham” the letter “U” stands for the knowledge which accomplishes all works; the body of the letter “H” for that knowledge which distinguishes; the top of the letter “H” for the equalizing knowledge; . . . ​[SCST, pp. 4–5] Samatâ jnana, sameness, stands for analogy knowledge.260   manas, Pâli or Sanskrit for mind.   Rigveda 10, 90, 13. Jung quotes the translation from Deussen (1894), p. 157: “The Brâhman was his mouth, / of both his arms was the Râjanya made. / His thighs became the Vaiśya, from his feet the Śûdra was produced. / The Moon was engendered from his mind, / and from his eye the Sun had birth; / Indra and Agni from his mouth ­were born, / and Vâyu from his breath.” 260   BH added h ­ ere: “Literally ‘equal intensifying of knowledge.’ ” ­Here it is the sameness of all, Samatâ Jnâna, in contrast to the last form of knowledge mentioned, the ‘knowledge which distinguishes,’ which recognizes differences” (BH, pp. 47–48). 258 259

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. . . ​the crescent (Chandra) for the mirror-­like knowledge; . . . ​[SCST, p. 5] Where the half-­moon comes in is questionable. The w ­ hole is based upon the spelling of the word “hûm,” and the spelling is not clear from this text. ­There is no half-­moon in the spelling. It could refer perhaps to Tibetan script. . . . ​and the Bindu (Thiglé261) above that for the changeless knowledge. [SCST, p. 5] The point does come in fact “above” in the spelling of this word, standing over the “h” of the “hûm.” It has a par­tic­u­lar meaning in Tantric Buddhism. In India it always means the Ishvara, i.e., the lord, also Shiva, the creator and destroyer. In Tibetan the point means the ultimate truth, a concept encountered in Bardo Thödol, the Tibetan Book of the Dead.262 It is the dharmakâya, the body of ultimate truth.263 In this depiction you find an entire psy­chol­ogy, namely dif­fer­ent aspects of consciousness and of the type of knowledge. I do not wish to go into detail ­here. That would take us too far. But it entirely makes sense to become acquainted with and to explore which aspects of consciousness are given through this repre­sen­ta­tion. To speak now only of this changeless knowledge, this Dharma-DhâtuJnâna. Dharma is the law, dhâtu is the ele­ment. So, it is a question of the knowledge of the nature princi­ple, the knowledge of the world princi­ple. This is the knowledge of real­ity that holds dif­fer­ent ­things to be not separate but all of the same Buddha essence that emanates through the ­whole world. In other words, that they are all the Self. Meditation on t­hese dif­fer­ent parts of the Mantra symbolizing the mind is the method by which the latter is qualified for pure experience and enjoys the bliss which arises from contemplation on the bliss of the divine mind. [SCST, pp. 5–6] So, it is therefore an a­ ctual analy­sis of consciousness being completed by the yogin ­here. From the Mantra “Hum” rays of blue, green, red, and yellow light shoot forth through the four heads of the Devata and gradually fill the ­whole universe. [SCST, p. 6]   Bindu, Sanskrit, and Thiglé, Tibetan, for point.   See p. 47 and n. 199. 263   See n. 200. 261 262

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Hence you must imagine that the yogin is located in a magic circle with a square arrangement:

Four points depicting the horizon. The yogi in the center. ­Here he speaks the mystical syllable “hûm.” It depicts a quality of consciousness, namely initial consciousness, the original consciousness, representing the world princi­ple itself. The four colors disseminate from this consciousness in four dif­fer­ent directions. ­These colors are qualities of consciousness; we would say: functions of consciousness—­the four pos­si­ble functions of consciousness that I have amply covered in this lecture. What is depicted h ­ ere in a vivid form is simply psy­chol­ogy. ­These rays permeate the four heads of the devatâ. It is thought of as four divine beings that are permeated by this radiant light. From t­ here, ­these rays gradually fill the universe, i.e., via this magic circle they go out into the ­whole world.264 An image arises like the one we already encountered ­earlier. Then think in the following order:—­“May all sentient beings enjoy happiness and be endowed with the cause thereof”—­“May they be freed of all pain and of the ­causes thereof”—­“May they never be separated from the highest happiness”—­“May they be f­ree both of attachment as well as   ES: “the w ­ hole world emerges.”

264

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hatred, and may they have all their eight worldly wishes pruned and leveled.” Think fully on ­these wishes in their order the one ­after the other. Then snapping the thumb and ­middle fin­ger of the left hands and pointing the latter in the ten directions. [SCST, p. 6] ­ hese are the four points of the compass, the four winds265 and the T intermediate positions in addition, then the zenith and the nadir.266 This movement thus embraces the ­whole horizon, as well as above and below. This peculiar gesture is of course very strange to us. In Indian and Tibetan ritual, ­these ­things are still in use. But from antiquity we have a very nice piece of evidence of this in the Mithras liturgy (second ­century AD): ­ fter you have repeated the second prayer, in which Silence is called A for twice, whistle twice and snap your fin­gers twice and you ­will at once see stars coming forward from the disc of the sun, many, many stars, five pointed, filling the ­whole air. Say again “Silence, silence” and when the disc of the sun has opened you w ­ ill behold an infinite circle and fiery doors that are closed.267  In some ancient East Asian traditions the four cardinal directions are connected with the four winds of the world: the cardinal directions lead to the four corners of the world, from which the four winds return. In John’s Book of Revelation one can find a similar image: “And ­after ­these ­things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree” (Revelation 7:1; KJV). 266   See n. 169. 267  Translated by BH (p.  49) from Dieterich (1903), p.  9. In Albrecht Dieterich’s A Mithras-­Liturgy (1903) this passage follows directly a­ fter the meditation on the sun and the “solar pipe as the origin of the acting wind.” In Transformations and Symbols of the Libido (1912) Jung referred to this passage in connection with the case of Emile Schwyzer (1862– 1931), a patient at the Burghölzli clinic diagnosed with paranoid dementia: “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” (Jung, 1912, § 173). Jung reported on this case to support his theory that mythological material on the phyloge­ne­tic level, can repeat itself in psychotic delusions and images in dreams on an ontoge­ne­tic level. Jung demonstrated the similarities between Schwyzer’s delusion and the passage from A Mithras Liturgy (1903). Jung’s argument that Schwyzer could not have been aware of this passage due to his lack of education was seriously questioned by Shamdasani (2003, p. 216): Johann Honegger (1885–1911) had presented the case at the Second International Psychoanalytic Congress in Nuremberg (“Analy­ sis of a case of paranoid dementia”) and made it quite clear that Schwyzer had sound knowledge and a good command of mythological material. Jung’s further argument about the unavailability of the mythological material to the patient—­Jung at first had mistaken the second edition of Dieterich’s book from 1910 for the original—­does not stand, as similar material had already been presented by Creuzer in his influential Symbolik und Mythologie der alten Völker, besonders der Griechen (1810–12) [Symbolism and my­thol­ogy of 265

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This is a similar idea. Magical significance is attributed to t­ hese sounds, and in the Mithras liturgy the significance is apotropaic, i.e., defensive. In another place it says: “Then give a long whistle and snap your fin­gers and speak + and then you w ­ ill see, how graciously the gods look upon you, no longer pressing themselves against you but ­going rather to the scene of their own activity.”268 This is obviously a placatory gesture. One makes it ­towards dogs—­a prohibitory gesture to prevent the gods from approaching in a threatening way. ­These ideas have become extraordinarily foreign to us ­today. But they are frequently attested to. In Tibetan Buddhism on the other hand, ­these primal ideas are still pre­sent. In this case it is also a prohibitory gesture, which somehow favorably propitiates the gods and wards off or deflects harmful effects: . . . ​let him think it to be such directions and repeat the Mantra “Sukhe bhav . . . ​antu” (Be happy). [SCST, p. 6] This is the meditation on the four beings, i.e., the four states of dhyâna. It is therefore a meritorious action and at the same time a prohibitory one, a warding off of the world powers. This points to the idea that this ­whole practice evidently has its secret dangers. We see this for example in the Mithras liturgy. Naturally, in a Buddhist text this danger should not be exaggerated, or ­else it would be proof that meditation has no effect. Other­wise it would come to light that a meditator is not non-­dual, and that therefore ­there are ­others who could harm him. This is normally the case with t­ hese procedures. Recall the magic circles of the mediaeval sorcerer. He did it in order to ensure his aloneness. For he was convinced that if one wishes to dig for his trea­sures, ­there are evil spirits around that could grab, harm, or even kill him b ­ ecause he is evidently in a vulnerable state.269 In the Mithras liturgy from the second c­ entury CE this is still quite clear. The text says: But you ­will see how the gods fix their eyes upon you and press themselves against you. Then lay your forefinger on your lips and the ancient p ­ eoples, particularly the Greeks]. ­There is also a discrepancy between Transformations and Symbols of the Libido, where Jung refers to Honegger as his source, and ­later accounts—­e.g., in Symbols of Transformation (1952) and The Concept of the Collective Unconscious (1936/37, §§ 104–110), where he stated that he himself was told the story by Schwyzer in 1906. See also Shamdasani (1990). 268   Dieterich (1903), p.7. 269   BH added h ­ ere: “You can still find Swiss peasants who use the magic circle to prevent evil spirits from d ­ oing them harm” (p. 49).

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say: “Silence! Silence! Silence!” the sign of the living, immortal god, “Protect me, Silence!”270 He has succeeded in invoking the threat of powers. Now we d ­ on’t learn anything ­else of ­these powers h ­ ere ­because that would be against the system. For when the yogin has ensured that he is non-­dual, ­there can be nothing more threatening. But the placatory twisting of the fin­gers has remained from a time when the gods existed theriomorphically,271 i.e., where ­those parts of ­human psy­chol­ogy that appear to us to be non-­human are projected into animals where we encounter them as animals. When the native Americans say ­there ­were animals that ­were not normal animals, they are saying that sometimes animals have be­hav­ior attributed to them, which in fact could only have been attributed to h ­ umans. The coyote is a very shy animal. When a coyote runs through the village in broad daylight, the ­whole world is convinced that it is a doctor coyote, a cursed medicine man, i.e., a super­natural being, not a normal animal. Many animals have such a par­tic­ul­ar way of being. Then the fear immediately arises that it could be humanlike, in other words, a divine being, a demon. Then invocation ceremonies must be held. If an anteater is seen by the light of day in East Africa, then the w ­ hole population gets worked up. That is as extraordinary as if ­water would run uphill. The w ­ hole village stampedes in order to bury this animal at a depth of five or six meters. ­Great sacrifices must be offered b ­ ecause the animal has contravened the natu­ral order, and anything could happen. And thus the cycle is embedded in nature. Such animals are divine. The animal forms are t­ here ­because the animals imagine about us what we do not like to imagine about ourselves. This is why the gods also have giraffe and elephant heads, ­because t­ hese are psychological ­things that are not ­human. They are still alive among primitives. In the Mithras liturgy, one finds gods with bulls’ heads. In the Christian church, animals represent the gospel evangelists, or they are even depicted with animals’ heads: Mark with a lion’s head, Luke with an ox’s head ­etc. Exactly like the ancient Egyptian gods. ­These are simply residues from a time when the gods had animal forms. If a god is said to be a bird, e.g., Ra Horus272 as falcon, then this is more a façon de parler.273   Dieterich (1903), p. 7.  BH wrongly translates “theriomorph” as “therianthropic,” which she defined as “partly man and partly beast” (p. 50). 272  Ra was the ancient Egyptian sun god, who in l­ater dynasties was merged with Horus, hence known as Ra-­Horakhty (“Ra, who is Horus of the Two Horizons”). 273   façon de parler, French for “manner of speech” or “way of speaking.” 270 271

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It is a falcon, a bird which, through its par­tic­ul­ ar be­hav­ior, impresses man as being a god. From this we get our Christian animal symbolism that is so striking to Eastern ­people.274 ­After a trip to ­England, an educated Indian wrote: “Chris­tian­ity is an animal cult.” That’s b ­ ecause he saw birds everywhere in it, or the dove, or sheep—­meaning the symbolism of the lamb. The dove of the holy ghost, the ea­gle bearing up the lectern, the gospel animals, all led him to the idea of the animal cult. This seemed absolutely astonishing to him ­because in Indian t­ emples ­human figures play a much greater role, “Yes, maybe four-­or ten-­armed.” ­There is a god with an elephant’s head,275 but that is fairly esoteric, whereas in our own setting we have the Romanesque capitals in the Lombard churches where typically one blood sport sees off another.276 With us ­these ­things have been repudiated only very slowly, whereas in Buddhism, which is a highly spiritual religion, they retreat strongly into the background. The text continues: Again think that rays of vari­ous colored light beam forth from the Mantra “Hum” filling the ­whole body and shining ­there out in vast space, cleansing the sins and ignorance and the propensities born of habit of all sentient beings, changing them all into myriad forms of Khorlo-­Demchog. [SCST, pp. 6–7] Thus the holy chakra as the ultimate form of blessedness. Then having withdrawn inwards all the rays of light and absorbed them into one’s own self, meditate again as follows: . . . ​[SCST, p. 7] So now it is a question of this radiant light that was ­there only so that he could see that he was a non-­dual being reabsorbed into itself. We return to the center, i.e., the ­whole world emanation must be reabsorbed. Let the worshipper think that Rûpa-­skandha to be Vairochana; [SCST, p. 7]

  ES: “C.G. speaks of an educated Indian. . . .”   Ganesha, also known as Ganapati or Vinayake, Hindu god with an elephant’s head; according to the most common myth Ganesha was the son of Shiva and Parvati. He is associated with wisdom (buddhi), new beginnings, and the removal of obstacles. 276   In the visions seminar of 25 November 1931 Jung refers in par­tic­u­lar to the church of St. Zeno in Verona (Jung, 1930–1934, vol. 1, p. 469). With special thanks to Ulrich Hoerni for pointing this out to me. 274 275

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Rûpa is the form, skandha is the ele­ment. Again, this is also a psychological term of the East: the form ele­ment. It is this ele­ment that initiates forms, thus: forms of imagination, ideas. The Rûpa-­skandha is Vairochana, so one of ­those beings who are called to once become a Buddha, thus one of the ­great bodhisattvas. . . . ; his Vedâna-­skandha to be Vajra-­sûryya; . . . ​[SCST, p. 7] Vedâna-­skandha is the ele­ment of the senses. Vajra-­sûryya is the diamond sun. This amounts to analy­sis of consciousness. . . . ; his Samjnâ-­skandha to be Padme-­nateshvara; . . . ​[SCST, p. 7] Samjnâ-­skandha is the feeling ele­ment. ­Whether samjnâ can be described as a feeling, I do not know, it has more the meaning of harmony and understanding. Padme is the lotus; nateshvara is the lord of the dance. . . . ; his Sangskâra-­skandha to be Râja-­Vajra. . . . ​[SCST, p. 7] Sangskâra-­skandha is the instinctual ele­ment that differentiates itself from the awareness ele­ment. Râja-­Vajra is the royal diamond. . . . ​and his Vijnâna-­skandha to be Buddha Vajra-­sattva. [SCST, p. 7] The awareness ele­ment vijnâna-­skandha is the vajra-­sattva, the diamond being, the ­actual ultimate being that emerges from ­these functions sort of as a key, as a conclusion: the Buddha. Meditate thus upon all the princi­ples constituting the self as having become each a Tathâgata: the ­whole constituting the revered and glorious Heruka. [SCST, p. 7] The text seeks to establish the quaternity of consciousness in the form of an analy­sis of functions, with a fifth, the Buddha ele­ment, in the center. This fifth ele­ment serves to dissolve the quaternity, which is still form, in order to bring it into this center, into the innermost being of the yogin, so that he no longer has any distinguishing function of consciousness.

277

Lecture 8

13 January 1939

You ­will recall that before Christmas we paused in the m ­ iddle of a Tantric text, the Shrî-­chakra-­sambhâra Tantra. Comprehending it is difficult. But it contains absolutely vital repre­sen­ta­tions of Buddhist yoga. This text is prob­ably an instrument of the lâmas who concern themselves specifically with the higher development of their personality and perhaps spend their entire life engaged in this. In order to facilitate your understanding of the text somewhat I have written an overview h ­ ere.278 The text breaks down into three phases. We discussed the first phase, the thesis, last time:

Phase I − Thesis A 1. Identification with Buddha 2. Incorporation of the environment into the corpus incorruptibile 3.  Identity with the Demchog (Mahâsukha) and yoginî 4. Shrî Heruka Aham   shrî =  two-­less   he  = first cause   ru  = uncompounded   ka  = omnipresent (and nulli 279 pre­sent)   self

  Notes by LSM, RS, ES, and BH’s En­glish translation.   ES: “Before the start of the lecture C.G. was busy writing the schema on the board and the audience copied it down. C.G. refers briefly to the Tibetan text we had begun to consider.” 279   nulli, Latin, from “nullus,” meaning “no,” “no one.” 277 278

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5. Analy­sis of Knowledge a) from “A”  1. Shûnyatâ-­Jnâna (Void)      2.  Vishaya-­ Jnâna (Doubt) b) from “Hûm”280       a. consummative knowledge—­ synthetic       b.  differentiating knowledge—discriminating, critical, analytic       c.  analogous knowledge—­ equating       d. reflective knowledge—­ empirical      Bindu:  e.  Dharma-­ Dhâtu-­Jnâna—­principal truth   B 1. Light of four colors 2. Ten directions 3. Assimilation of all beings 4. Emanation, absorbed in the self 5. Analy­sis of the Functions Rûpa-­skandha  = thinking Vedanâ-­skandha  = sensation Samjnâ-­skandha  = feeling Sangskâra281-­skandha  = intuition Vijnâna-­skandha  =  Buddha Vjara-­sattva (knowledge) (A1) The text begins with the declaration that the yogi or lâma who submits to the exercise is identical with the Buddha. Therefore, when he goes to bed and wants to go to sleep, he must imagine that he is the Buddha and that when he awakes the next morning, he w ­ ill be the Buddha. 282 (A2) Then comes an incorporation of the environment into the corpus incorruptibile. I am translating what is described in the East as vajra-­sattva (from the root vay, i.e., hard), as diamond being or also as the subtle body. It is also a thunderbolt, a missile that the gods send out, hard as a diamond and penetrating. This plays a par­tic­u­lar role in the ­later course of this Yoga exercise. This corpus incorruptibile is what we know from Paul in 280   ES noted as a reference the chapter “The Symbolic Significance of the Long Hum” in W.Y. Evans-Wentz’s Tibetan Yoga and Secret Doctrines (1935). 281  SCST gives the spelling as “sangskâra,” which BH follows. LSM and ES use the better-­known spelling “Samskâra.” 282   On the way in which Jung used the same material and thoughts in other connections, see introduction, pp. li–lii.

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the New Testament as the incorruptible body.283 In the ­Middle Ages it was called the corpus glorificationis, i.e., the body that one w ­ ill put on at the Last Judgment.284 Alchemy set itself the task of creating this body by chemical means. One assumed that it must be a kind of subtle285 substance. The yogi or lâma thus experiences that, as Buddha, he is simply vajra-­sattva, i.e., the diamond being, and as such he can now incorporate the entire environment into himself, rather as if I would incorporate you as a part of my own personality. So, he extends his personality over his entire environment. (A3) The identification with Mahâsukha and yoginî. This is a declaration that the yogi or lâma delivers to his own address: I am the god of ultimate happiness and at the same time its feminine counterpart, i.e., Shakti, who is also paired with the god. The god always appears as masculine and feminine si­mul­ta­neously, in par­tic­ul­ar also in Tibetan. In Greece, it is the same. To a particularly high degree this is the case with the gods of Babylon who are always paired with the nameless feminine. This is the yoking together, in Greek: the syzygy,286 a permanent 283   1 Corinthians 15:41–46: “­There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natu­ral body; it is raised a spiritual body. ­There is a natu­ral body, and t­here is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natu­ral; and afterward that which is spiritual” [KJV]. On the discussion of this infallible Christian doctrine in eighteenth-­century psy­chol­ogy, see Vidal (2011), pp. 325–350. 284   In his 1939 Eranos lecture Jung mentions the corpus glorificationis in connection with the idea of the resurrection: “It may be a carnal body, as in the Christian assumption that this body ­will be resurrected. On a higher level, the pro­cess is no longer understood in a gross material sense; it is assumed that the resurrection of the dead is the raising up of the corpus glorificationis, the ‘subtle body,’ in the state of incorruptibility.” [“Es kann ein fleischlicher Körper sein, wie in der christlichen Annahme, dass dieser Körper wieder aufgerichtet werde. Auf höherer Stufe wird dieser Vorgang nicht mehr grob materiell verstanden, sondern es wird angenommen, dass die Auferstehung der Toten eine Aufrichtung des corpus glorificationis, des ‘subtle body’, im Zustand des Unverweslichkeit sei.”] (Jung, 1940, § 202) 285   ES noted instead of “subtle” [subtil]: “non-­corroding” [nicht korrodierend] 286   Syzygy, term derived from astrology, where it is used to describe the conjunction or opposition of a celestial body when sun, earth, and the body are in alignment. In psy­chol­ ogy Jung uses the term for any pair of opposites, ­whether this relationship be in opposition or conjunction, and pre­sents the pair of Anima and Animus as a prime example of syzygy.

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­union of the masculine and the feminine. This is an impor­tant psychological motif, which we also encounter in the psy­chol­ ogy of the unconscious. (A4) The declaration “Shrî Heruka Aham”: “I am the divine being who is the lord of this mandala.” Psychologically Mahâsukha or Heruka would correspond to what one describes as the Self, namely the w ­ hole that one assem­bles through ego consciousness and the totality of the unconscious. The I consciousness and the unconscious yield the totality of the Self. So, this is the definitive declaration that he is this god of the mandala, as Buddha. It is actually all more or less identical but expressed in dif­fer­ent forms. Now comes that meditation about the syllables. In this re­spect, ­these texts are highly idiosyncratic, for t­ hese words are so sacrosanct that each and ­every syllable can be given a meaning. They are chanted or sort of sung, with the mantra sound “Om” and then the corresponding syllable. While this is happening, they reflect on the meaning. Through this pro­ cess, identification with this being is promoted. (A4a) shrî = with shrî you must consider: “I am two-­less” (A4b) he = with he: “I am the first cause” (A4c) ru = with ru: “I am uncompounded” (A5d) ka = with ka: “I am omnipresent,” i.e., a being that is nowhere and consequently everywhere. The spreading of the Buddha essence throughout space. (A5e) The key sentence is thus: “I am” or “Myself is this lord, this god of the mandala.” This four-­part meditation climaxes in a fifth. This scheme occurs frequently. ­There are four points, but they are not arranged sequentially in Eastern psy­chol­ogy as we would order them. The East thinks in a circular way, not in rows. This mode of perception was lost to us at the moment when ­actual scientific thinking began. In the M ­ iddle Ages we too thought in a circular way. Quinta essentia, that is the ultimate, not simply number 5. To our con­temporary way of thinking, the following sentences are illogical: “I am the twoless, therefore I am the Buddha, and consequently my self is the Buddha.” Or: “Therefore, I am the cause, I am uncompounded, I am nowhere and everywhere.”

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We think in rows—1, 2, 3, 4—­such that 5 would simply be the next number. But in the East it goes like this: 1

2

5 4

3

A psychic circumambulation, an encircling of the center. This is done pradakshina in the East. Pradakshina means on the right-­hand path, versus apradakshina, on the left-­hand path. If, for example, I worship a masculine god in Hinduism like Shiva, who is depicted as a bull, and I encircle him, this always takes place in a rightward direction. A ­temple dedicated to Shiva is encircled pradakshina. But when the ­temple is dedicated to Shiva and Shakti, the encircling is only half completed:

1 Shiva

2 Shakti

5

3

4

When the gods are perambulated around the t­ emple pool, Shiva is taken in the boat pradakshina, while Shakti travels in the boat apradakshina. This type of spiritual functioning is carried out everywhere. The meditation breaks into four parts and then comes the summary assertion, the Quinta Essentia:287 thus, my Self is the Buddha; or: thus, the Buddha is 287   Quinta Essentia, Lat., according to Aristotle, next to ­water, fire, air, and earth, the fifth ele­ment is πέμπτη οὐσία: the pemptousia or quintessence, which he called ether. In alchemy it denotes the primal substance, the materia prima, from which all ele­ments originate, being primordial with re­spect to the four.

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myself. So, t­ hese are the four parts of the meditation (A1–­A4) upon which the fifth follows: the analy­sis of knowledge. Likewise, in the second part B t­ here are four individual functions and then comes, fifth, the analy­sis of the functions. (A5) How does the text approach the analy­sis of knowledge or of the functions? What is created ­here is abundant identification with the ultimate being. Through this the yogi is moved in faith or into an ecstatic state in which he feels one with the highest being. In this state of course, he is at huge risk. For it is impossible for [an] individual ­human being in a body to be an absolute being. This thought should blow him completely apart. Then follows the analy­sis of knowledge. That, if you like, is a protective pro­cess, namely, precisely how can I perceive this? He sort of makes his assumption vis­i­ble through the analy­sis of knowledge. In fact, this is the critique of pure reason by means of which, apparently, Kant affirmed his religious conviction. He proved that one can assert nothing about an ultimate being ­because all of this is only thoughts.288 For this reason the question of the ultimate being cannot be touched by philosophy. Hence comes the analy­sis of perception from the same psychological basis with two explanations: (A5a1) To recognize the void, ‘all is void’—­this is the being of the world. (A5a2) Vishaya jnâna: knowledge of doubt—­every­thing is doubt, or doubtful. For this reason, t­ here is ­there the symbol of the moon. One recognizes every­thing rather as if through moonlight. This emerges from the meditation upon the letter ‘A’.   “The concept of God is an ‘idea’, an ‘ideal’ of reason. Like all objects of ideas, God is unknowable. For theoretical reason, ‘God’ is not a princi­ple serving the explanation of phenomena, but rather a ‘regulatory’ concept, in order to bring ultimate unity into experience by regarding all connection in the world as if it emerged out of one essential princi­ple. This ‘as if’ occurs frequently in Kantian theories of God; ultimately Kant describes God as something which is only an idea, something that manifests itself in reason; it does not have existence (at least in a categorial sense), which however does not preclude a super­natural ideal God-­being. We are not able to perceive God but we prob­ably consider him, in an analogous way to our mind, by means of a symbolic anthropomorphism, as a sentient and intentional being in order to make him more accessible to us. But chiefly, God is a postulate of practical-­ethical reason, an object of belief. The ethical world view ultimately requires the idea of God for its completion (not as a foundation) in the sense of a moral theism.” (Eisler, 1930, pp. 216–217) 288

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(A5b) Then comes that second mantra “hûm.” This is meditated upon in four stages. Out of this arises the awareness that perception has four forms: it is (A5b1) consummating, which we could describe as synthetic (A5b2) differentiating (A5b3) analogous (A5b4) reflective, which we could describe as empirical thought. In this way, four types of knowledge are ascertained. Consequently the being of this knowledge is somehow ascertained. “I perceive that I am the Buddha.” (A5b5) ­After ­these four comes the Quinta essentia, the final sentence: Dharma-­Dhâtu-­Jnâna. Dharma means truth or law; Dhâtu is the ele­ment; hence: the perception of principal truth. Within this, my assertion that I am myself the being of Buddha or the diamond being is assured. Now comes part two, which we have already begun. The meditation, the “hûm,” continues. (B1) The light of four colors emerges from the “hûm.” That knowledge is first dissolved into four colors. ­These correspond in the Tibetan mandala to the points of the compass. At the same time, it is four psychological functions, four ways of knowledge, four ways to truth, e­ tc.; i.e., this light has four dif­ fer­ent qualities. (B2) Then ten directions are determined: thus that peculiar fin­ger clicking movement a­ fter the eight horizontal and the two vertical directions for nadir and zenith. In this way the lâma or the yogi is situated in the world system. “I am the center, above and below and within the eight spatial directions.” (B3) The assimilation of all beings. The ten directions are i­magined radiating out from ten beams of multicolored light into space, and they seize all beings in space and place them in relationship to their own mandala of personality, drawing them into the personal magic circle, so that the yogi is suspended in t­ here like a spider in the web, installed ­there in an axial system—­thus he is sort of stationed in the central point of the world system. (B4) In the fourth phase he takes into himself, and also receives, the emanation of the light that he had created through the “hûm” and then radiated. Thus arises the Self. All emanation is absorbed back into the Self.

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Then comes the quinta essentia. That is the analy­sis of the four functions: (B5a) Rûpa-­skandha: Thinking; the so-­called form function, the individual function par excellence (B5b) Vedanâ-­skandha: Sensation; the Tibetan translator explains vedanâ as the sensing faculty: perception through sensation, the sensing function (B5c) Samjnâ-­skandha: Feeling; the translator says “agreement, harmony” (B5d) Sangskâra-­skandha: Intuition; creation of mind A preparation for something, at the same time the technical expression for ­those traces of e­ arlier existence that are still within and pre­sent. A concept that psychologizes the metaphysical notion of karma. Karma means that I have lived in such and such a way in e­ arlier existences, have earned such and such rewards, or even have lived bad karma and then have recovered it again in being born. This karma gives off what we have described as sangskâra: the traces that explain precisely why my life has taken such a course. Very prevalent in the East. A ­simple man ­will say: well, it is clear that this is my karma. When he suffers, he says: in an ­earlier life I must have lived in such and such a way. ­People who have achieved a higher state of consciousness ­will even recall ­earlier lives. The Buddha has testified to reaching back into early aeons before the foundation of the world. The hundreds of thousands of lives he has lived, as an animal, an ape, a frog, and many other forms. All this has gradually developed into consciousness. The ability to recall ­these traces of ­earlier lives signals a higher consciousness. A doctor has observed two cases of c­ hildren who recalled their previous lives, who could give details about the ­house and ­family names of ­earlier parents, such as a four-­year-­old child who recalled a town she had never visited. Research was done, the parents ­were found, and all the details ­were accurate. How do you explain that? Such t­ hings happen in the East. It is intuitive. ­There is ­little or no debate about it. One is convinced it is so. In this child the sangskâra ­were especially vivid. It is an eminently psychological concept. ­These are ancestral rituals, in effect. We often say: “Oh it just runs in the ­family.” He takes ­after his grand­father, that’s in the f­ amily.—­Such are the sangskâras. Psychologically such t­hings happen. ­Whether they w ­ ere actually previous lives—­that is another question. This concept corresponds to what we would describe

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as an unconscious disposition. Someone who seems to be a thoroughly sensible person in view of their life style suddenly begins to drink, and we tie it to something we know about his f­ather and grand­father, it’s in all of them. That’s an unconscious function in us—­intuition—­a perception through the unconscious. But the East has not applied intuition to the external as much as we have. ­There, every­thing goes inwards. An a­ ctual perception of sangskâra is intuition; such would be the essential correspondence that we have in the West. So now we have the four antecedents and must now add a fifth function—­which does in fact exist. (B5e) Vijnâna-­skandha: Buddha Vjara-­sattva (perception). This is once again the quinta essentia. So, in conclusion: “I perceive all my psychic functions, the eternal being of Buddha is the same as their quintessence.” With this, the cirucmambulatio is again completed, and it is certain that he is the Buddha. The text then says: Meditate thus upon all the princi­ples constituting the self as having become each a Tathâgata: the ­whole constituting the revered and glorious Heruka. [SCST, p. 7] And now the meditation goes further, as the second phase begins:

II. Phase: Anti­t hesis. This begins quite differently: (A1)289 Defense through the five senses: (Then meditate on the five senses as five male Devatas.) Heruka’s eyes are Vajra-­delusion (Moha); ears Vajra-­anger; mouth Vajra-­greed; nose Vajra-­miserliness; body Vajra-­jealousy; and all the senses (Ayatana) Vajra-­Ishvara. [SCST, p. 7] Now ­these vices listed ­here are typical vices in Buddhism. This would mean therefore: ­Here the lâma or yogi realizes that this divine being that he is has thoroughly negative qualities, namely, that all ­these vices are united within him and that this profligacy manifests in his body. In other words: if we ­were to make an attempt—­and unfortunately it often happens 289   This refers to Jung’s diagram of the second phase, which he drew at the beginning of lecture 9 (20th January 1939). See p. 92.

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in the West that very badly advised Eu­ro­pe­ans attempt to imitate yoga—­ then our physical limitation would soon teach us a lesson. For yes indeed, Mr. so-­and-so would dispatch the fellow who is the Buddha quick as a flash to the Burghölzli.290 We’d even pack ourselves off to the Burghölzli, quite simply b ­ ecause it is impossible for us to establish such a claim. When the East declares this to itself, it’s not in the least bit crazy, absolutely not, ­because it does not proclaim “I am,” but rather, “I, as an eternal being, am the Buddha, for if I move into this state of being, then I am the ultimate being.” This, of course, is completely dif­fer­ent. We, however, would only declare, “I am,” and that would be a holy ceremony undertaken with unclean hands. One must prepare to be the Buddha. This is a thoroughly primitive pro­cess. One has long believed that primitives291 get up to dance simply when the mood takes them or when the moon shines. Not a word of it! They must first get into the state that lets them perform the dance. I observed this with the Pueblos.292 When they want to do their dances, they go onto the roofs of their high h ­ ouses, the famous model for the architecture of the American metropolis.

The men mount to their highest vantage point, turn their ­faces t­ owards the sun, and stand ­there for seven or eight hours, following the sun’s course. From time to time one of them dis­appears. That’s the one who is 290  Burghölzli clinic, psychiatric hospital of the University of Zu­rich, founded in 1870. Its directors included Auguste-­Henri Forel (1879–1898) and Eugen Bleuler (1898–1927). Jung worked at the Burghölzli from 1900–1909. See Bernet (2013). 291   Jung’s usage of the terms “primitive,” “primitive religion,” and “primitive cultures” is in line with the classic phenomenological theories of religion (P.D. Chantepie de la Saussaye, W.B. Kristensen, E. Lehmann) and anthropological theories (E.B. Tylor) of his time. Geo Widengren argued that the phenomenological theories of Lehman and ­others ­were an expression of the universal evolutionary as well as theological and antitheological prejudices of their age (Widengren, 1974). For a critique of the phenomenology of religion see Evans-­ Pritchard (1965). On Jung and primitive mentality see Shamdasani (2003), pp. 290–293. 292   In 1925 Jung visited a tribe of Native Americans at Taos pueblo, New Mexico. See Jung (1962), pp. 275–281.

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filled with the power of the sun, of the f­ather, who goes down and dis­ appears into the kiva, i.e., a semi-­underground round ­temple where the transformation is enacted. If he is sufficiently prepared, i.e., if he has become a son of the ­father, then he can step up to the dance. He may dance only then, only then does the dance have a magical effect. Among the Australians t­ here are even clearer concepts. They must transform themselves into their ancestors who lived in altjira,293 the time of the ancestors, the time before time. Les éternels incréés, the eternally uncreated ­things, as Lévy-­Bruhl says.294 They must identify with t­ hese, and only they can perform the dance for them. When therefore the Buddhist proves to himself firstly through the claim and the critique of his perception that he himself is the eternal being with complete awareness of his spiritual being, then he is somehow made one with the giver of all thoughts and as a result is one with him in fact. He is the onefold being, and as such he can now enter into the meditation, and ­there he encounters his negative side. One must say, then, that all t­ hese Tibetan and Indian gods have both a positive and a negative aspect, a benevolent and a vengeful aspect. The goddess of goodness is also a goddess of hell. In the vengeful aspect, they have all the vices that h ­ umans may not have. This text is not well known. You must not think that this sort of writing is generally available in India. I would like to discuss this with you ­here ­because it offers much of ­great interest; for it seems likely that it’s an instrument of the lâmas who are engaged in the higher development of the personality and perhaps dedicate their entire lives to it.

  altjiranga mitjina, “the eternal dream-­time” or “the Dreaming,’ ” refers in the my­ thol­ogy of some Australian aborigines to a concept of sacred time or belonging to the gods. The French anthropologist Lucien Lévy-­Bruhl (1857–1939) translated altjiranga mitjina or churinga with “les éternels incréés” (Lévi-­Bruhl, 1935, pp. 48–49). Jung came across the concept when he read Lévy-­Bruhl’s The M ­ ental Functions in Inferior Socie­ties (1910) in preparation for Transformations and Symbols of the Libido (1912). Lévy-­Bruhl borrows the concept from Spencer and Gillen’s The Central Tribes of Northern Australia (1899) and Strehlow’s Die Aranda-­ und Loritja-­Stämme in Zentral-­Australien (1907). Jung discussed the concept in his ­Children’s Dreams Seminar (1936–1940), p. 151. See Shamdasani (2003), pp. 295–297. 294   On 10 January 1939 Jung’s ETH seminar on Dream Interpretation was dedicated to a discussion of Jackson Steward Lincoln’s The Dream in Primitive Cultures (1935). In the discussion Jung said about les éternels incréés: “Les éternels incréés, the eternally uncreated, it c­ ouldn’t be expressed better. ­These are simply Platonic ideas; this is Platonic philosophy on a primitive level. That is, it is not philosophy, but experience. You w ­ ill experience this in dreams. Les éternels incréés are the archetypes, the primeval images, without which nothing at all can happen” (Jung, 1936–1941, pp. 85–86). 293

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II. Phase—­A ntithesis: Threat and defense A1. through the five senses Delusion—­eye Rage—­ear Greed—­mouth Avarice—­nose Jealousy—­whole body 2. through the one who c­ auses the fall (Lotus net), Shakti Mâyâ a. Earth b. ­Water c. Fire d. Air e. Ether 3. Purification of the senses 4. Sacrifice and worship 5. Invocation: “All-­knowing one come forward, be round and round.” B. 1. Request for absolution 2. Good intentions through eight vows 3. Response of the devatâs 4. Emanation of the ten female devatâs (personification of the ten directions) 5. Creation of the rectangular chamber and of the circle C. 1. Threat against the ten directions and the protective circle 2. Creation of the diamond weapon 3. Destruction of evil and of ávidyâ   Notes by LSM, RS, ES, and BH’s En­glish translation.

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4. Absolution of sins 5. “I am the true nature of all ­things and the nature of the void.” (shûnyatâ) Last time we began with the second phase. You ­will recall that the first phase was characterized by the fact that the yogi or the lâma engaged with this yoga must arrive at the conviction that he himself is the Buddha as such and then must support this through active imagination. And then, to reinforce this conviction, a careful analy­sis of the psychic functions is undertaken. So, it is asserted that the yogi is the eternal Buddha. It is a proposition. This is called the thesis. And now, as you w ­ ill see from the titles, in the second phase we collide with something negative, and this is evidently the antithesis, the opposite, which now rears its head and, for this reason, ­here the text suddenly changes. It is not broken down into sections by any sort of subtitles, but is rather a continuous manuscript that does not allow any sort of disposition to be recognized. But ­here, ­there is a completely radical change in the ­whole mode of reflection. Previously t­ here was simply talk of this Heruka, the lord of the mandala, as a positive being, identical with vajra sattva, the diamond being. And now ­here, all of a sudden it says that his eye means eternal delusion, his ears eternal rage, his nose eternal avarice, his mouth eternal greed, and the w ­ hole body is riddled with jealousy. Again, we encounter the rhythm of four with the quinta essentia. And at the end it says: the body is eternal jealousy and all senses are vajra ishvara, the eternal lord. The sense organs are precisely what bind man to the world, through the so-­called nidâna chain. This is a technical term in Buddhist psy­chol­ogy, the chain of causation. This is the chain of ­causes through which a person gets entangled in life, through participation in the world, and this leads to birth, death, and all suffering. This conclusion repeatedly marks the Buddha’s discourses. We w ­ ill have opportunity l­ ater to say more about this nidâna chain. So, we encounter ­here this ele­ment that is thoroughly negative. One can simply say that the claim “I am the Buddha” collides with the experience of the body. I draw your attention to the fact that this claim is outrageous if one realizes it. And one can do nothing but collide with the real­ity of physical limitation in the individual. One can then expect that, with such a collision, the ­whole chain and with it ­every fine conviction ­will miserably collapse. That is why the antithesis begins with this explanation: the body arises with temporal and spatial limitation and rages against the claim that it is the eternal Buddha.

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(A2) Defense through the five ele­ments, or Shakti Mâyâ: The text continues. The physical ele­ments follow on from the senses: The Earth ele­ment is Tung-­bar-­byed-ma [She who ­causes fall]; the ­water ele­ment is Sod-­par-­jed-ma [She who kills]; the fire ele­ment Gug-­par-­jed-ma [She who summons]; the air ele­ment Padma gargyi-­ ment is wang-­ chug [The lady of the dances] and the ether ele­ Padmai-­dra-­wa-­Chan [net of Lotuses]. [SCST, pp. 7–8] Now, ­here we encounter the four ele­ments which represent physical real­ity in that sensory world. In the ­Middle Ages even ­here, ­these ­were still the four ele­ments of physical real­ity, and the ­whole of existence, with every­thing that lived and moved, consisted of ­these four ele­ments. Therefore, they describe the physical real­ity of a ­thing. ­Here we see that this is a fourfold feminine ­thing, with the quinta essentia that always stands as the ultimate, encapsulating every­thing. The ether was still a metaphysical quinta essentia in the newer physics. When I was a student, every­thing was explained by ether. One believed that it was a scientific term. But that was not the case, for it was rather metaphysical, having precisely all the qualities that ­matter does not have. In mediaeval alchemy too, the quinta essentia is described as blue ether. Indeed, the phi­los­o­pher’s stone is described as lapis aetherius. In our text ­here, this is a feminine being, she who has the Lotus net. This term is not easy to flesh out. However, one can assume that it is a net in which something is trapped. For Buddhist psy­chol­ogy absolutely sees the world of the senses as a trap into which man falls and in which he is trapped. A very good example of this is the psy­chol­ogy of Bardo Thödol where, a­ fter the forty-­nine days of intermediary life, the yogi is suddenly snapped back into a uterus via sensual sexual fantasies, and then he’s right in it again. Mme. David-­Néel296 describes a very in­ter­est­ing legend about a girl who came to a well. While she is drawing water suddenly a man leaps upon her from out of the bushes and attempts to rape her. She manages to break f­ ree and runs back into the village with her clothes all torn. Her ­mother is horrified and asks what has happened. When she gives her ­mother a description of this person, she is alarmed and says that this is the ­great holy man and that the ­daughter should put on her best clothes immediately, go back, and offer herself to him. The girl obeys the m ­ other, but when she offered herself to the man, he said that it was now too late,   See n. 82.

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for now the misfortune had already happened. “Do you see ­those two donkeys in that meadow? Not long ago a rich lâma died in total darkness. I wanted to provide him with a better karma and meant to sire him with you. But you ran away from me. His soul then fled into the donkey mare who was just being mounted by the jack donkey.”297 This is typical of the Eastern mind-­set. Souls are flying around and seeking places where sexual intercourse is happening and then they are caught. The Bardo Thödol considers souls in the same way. When they fall into erotic fantasies, they are suddenly snapped up by the uterus. One is in the prison of the sensual world of Mâyâ, the dancing Shakti. It is the goddess Mâyâ who creates the vis­i­ble realm. For the Buddhist, the vis­i­ble is illusory. Mâyâ comes from the root Ma, i.e., to build. Mâyâ is the built world, and it is created out of the stuff of thoughts.298 It is not an ­actual world in our sense, but rather it is an a­ ctual world of illusion, a­ ctual but

297   Alexandra David-­Néel in Magic and Mystery in Tibet (1929) tells the story as follows: “In ­these times ­there lived a strange man, a miracle-­worker and rough-­speaking phi­ los­o­pher, whose eccentricities  − sometimes coarse − often exaggerated by his biographers, have given birth to a number of stories in the style of Rabelais, much appreciated in Tibet. Dugpa Kunlegs, for such was his name, travelled u ­ nder the guise of a vagabond. Having arrived at the bank of a brook, he saw a girl who had come t­ here to draw w ­ ater. Suddenly he attacked her, and without saying a word he tried to violate her. The lass was robust and Dugpa Kunlegs was approaching old age. She defended herself so vigorously that she escaped him, and, ­running back to the village, told her ­mother what had happened. The good ­woman was most astonished. The men of the country w ­ ere well behaved, none of them could be suspected. The brute must be a stranger. She made her d ­ aughter minutely describe the wicked wretch. While listening to the girl, the ­mother wondered. The description of the man corresponded, in all points, to that of Dugpa Kunlegs, this eccentric and saintly lama whom she had met during a pilgrimage. ­There was no doubt pos­si­ble. Dugpa Kunlegs, himself, had wished to abuse her d ­ aughter. She began to reflect on the strange be­hav­ior of the holy one. The common moral princi­ples which rule the conduct of ordinary men do not apply to men of supernormal wisdom, she thought. A doubtob is not bound to follow any law. His actions are dictated by superior considerations which escape the vulgar observer. . . . ​So she said to her ­daughter: ‘The man you have seen is the ­great Dugpa Kunlegs. What­ever he does is well done. Therefore, return to the brook, prostrate yourself at his feet and consent to anything he wishes.’ The girl went back and found the doubtob seated upon a stone, absorbed in his thoughts. She bowed down before him, excused herself for having resisted him when she had not known who he was, and declared that she was entirely at his ser­vice. The saint shrugged his shoulders. ‘My child,’ he said, ‘­women awake no desire in me. However, the G ­ rand Lama of the neighboring monastery has died in ignorance, having neglected all occasions of instruction. I saw his “spirit” wandering in the Bardo, drawn ­towards a bad rebirth, and, out of compassion, I wished to procure him a ­human body. But the power of his evil deeds has not permitted this. You escaped, and while you w ­ ere at the village, the asses in that field near by, coupled. The G ­ rand Lama ­will soon be reborn as a donkey.’ ” (pp. 35–36). 298   LSM and ES rendered ­here “magic stuff” for “thought stuff” (RS).

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all the same an illusion ­because it is built of the forms of thoughts.299 This is why Tantric yoga, which has many connections with Mahâyâna Buddhism, also says that mâyâ is nothing other than the form of divine thoughts—­also a very in­ter­est­ing way of thinking. (A3) Purification of the senses: As one desires a precious object by exclusive means of which one can acquire merits the purification and ­mental transmutation of all the aggregates the ele­ments, and the functions of the vari­ous organs of the senses into Devata furnish such an object. [SCST, p. 8] When one succeeds through active imagination in making the vari­ous intellectual and sensory functions autonomous by saying: seeing is not my function but rather it is a devatâ, i.e., an autonomous being, then this is a ­great gain. Now what is the psychological benefit of such a way of behaving? That is hard to discern. We have already encountered the idea that one should imagine the four basic functions of our consciousness as Buddha, and thus as a being in our consciousness, as if the vari­ous functions w ­ ere beings in their own right. If you imagine this, then it boils down to the idea that through this imagination, e­ very psychic action is transformed into a distinct entity: the pro­cess of imagination, of thinking, feeling, e­ tc., this is a distinct entity. In this way the entire character of the psychic pro­cess is somehow objectified, it takes on a life of its own. With it, the activity is sort of distanced from consciousness. If you imagine that the thinking of the I is no longer your own activity but an autonomous being, then the entire psychic pro­cess is completely cumbersome as if I ­were to dissolve myself into separate parts. I delegate the parts. I must sort of call upon the gentleman who represents thinking: Please say this and that, or upon the young ­woman who represents feeling: Please smile now. In this way, one empties oneself of ­these functions. One no longer has them. One pushes them away. Instead of being a personality one is now an entire theater represented by a troupe of actors who are t­ hese distinct functions. The ­whole personality, all my functions, are paraded before me as autonomous figures. Through this I have become completely empty. One achieves that with this meditation, and that is also the purpose, that emptiness, shûnyatâ is created and one fi­nally owns nothing any longer. Every­thing is external, it is “the o ­ thers.”   See n. 196.

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We also perform this trick. If a function is very unpleasant to us, we say: of course, he is the one ­doing this, not me. Every­thing that we do not wish to be true of ourselves, represents our bête noire,300 our best ­enemy. Every­one has one of ­these and this is a g­ reat advantage. He acts out some theatre before us and we get to be annoyed with him ­every day. This happens to neurotics. And let’s say it out loud: even to normal ­people. We do this completely instinctively. It is always ­there. It happens unconsciously. Every­thing that we do not wish to be true of ourselves, we always see in a dear neighbor. If someone thinks that he is a generous person, he must have one who is greedy about whom he can get upset, in order to curse greed in the other, in order not to see that he too is greedy. It is well-­known that the g­ reat spendthrifts are stingy when it comes to sharing a cigarette match, or they take them from ­others. One can observe t­ hese small ­things that in markedly one-­sided ­people. This simply happens unconsciously within us, and then it’s as if this side of our being had completely dis­appeared from view. Instead we are then bound to the one who represents it. In our families this is frequently the case: “He said she did, and she says he did . . .” Even between ­mother and child or ­father and child. That’s why we need our dear relations. They are also simply stand-­ins that we like to use unconsciously to mirror every­ thing that one hates to see in oneself. In Buddhism, no projections are cast onto h ­ uman figures. One does not burden o ­ thers. However, one sort of arrays them around oneself. For it is not always bright and good t­hings that we have to embody, since they also include evil ­things—so in Tibet and elsewhere they have corresponding gods whose names and purposes are designed to express such negative qualities. Even the Heruka, the lord of the mandala, is absolutely not only a purely positive apparition, for he also reflects e­ very evil leading into birth, death, illness, and the totality of life. This personification has been undertaken h ­ ere for the senses. If that personification is successful, the same effect is achieved, I place my sensory functions as it ­were all around me. They become figures, devatâs, divine beings. My sight is autonomous; this one hears and that one sees and a third one tastes, e­ tc. I can do nothing about it, I am completely prevented from creating a direct relationship to objects ­because something always intervenes. That’s also the purpose of the exercise. For the yogi wishes to cut himself off from real­ity with the finest means and techniques. 300   bête noire, French for “black beast,” an anathema; a person or an object of aversion.

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This is carried out with the greatest vigilance. It achieves a habitual attitude whose aim is to stay utterly removed from immediate contact. This attains complete other-­worldliness, an infinite peace arises. One has the feeling that in all eternity one cannot mea­sure up to them b ­ ecause one is cut off from them. They look right through us. In a certain sense, this amounts to resignation. But at the same time they have completely separated themselves from suffering resignation by personifying all the psychic functions. That pro­cess creates ­these images of the Buddha sitting in infinite peace in the turmoil of the world: it is all an illusion, none of it is pre­sent. That’s how all this works. H ­ ere it means that such personification of the functions is highly beneficial, and to acquire this benefit one must carry out this purification and personification. (A4) Sacrifice and worship Again, with the beams of light shooting forth from the “Hum” in the heart, let the worshipper invoke his Vajra-­guru301 surrounded by the line of Gurus in the upper Heavens before him. Below them is the principal Devata (Khorlo-­Demchog) surrounded by the sixty-­ two Devatas of the Khorlo-­Demchog Mandala (Chakra-­sambhâra). [SCST, p. 8] This is a multitude of devatâs. The state now at hand is the one I introduced to you as theatre, as a troupe of actors. Then having i­magined that the above Divinities are seated on the fronting Heavens let the worshipper think that he is himself multiplied innumerably. [SCST, p. 8] Thus, precisely what I told you previously. Each of his counter­parts302 should repeat salutation to the Gurus (namogurubhyah) and salutation to the Mandala of Shrî-­chakra-­ sambhâra (Namah Shrî-­chakra-­sambhâra-­mandalebhyah) in honor of the Guru and the Devatas respectively and let each bow down to them. [SCST, p. 8] He has dispersed himself into countless personified functions and ele­ ments of functions. He is ­every figure, and the vari­ous parts as it w ­ ere form an entire chorus. And now through active imagination he is to manage it so 301  ­Here LSM and BH added in the En­glish translation: “his immortal, spiritual guide” (p. 60). 302   All the German transcripts have ‘ “Konterfei” for “counterpart.”

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that when he greets his spiritual guru, all t­hese figures must repeat this greeting at the same time along with him. This multiple repetition is typical for the Tibetan. You know of the prayer mills and banners that flutter in the wind. All embossed with the classic saying: ‘Om Mani padme hûm’, millions of times embossed with this saying. This moment is depicted in the image shown ­here.303

  This hand-drawn copy is in BH, p. 61. ES: “Professor Jung shows an image.”

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It is a Tibetan original. It shows the yogi in contemplation, as Buddha, in meditation, in the lotus position. This is the lotus. He sits on this white padding, which is luminous. The entire form is composed of radiant ­matter. And ­here it is multiplied countless times as if reflected in a hundred mirrors. When he bows down before his guru, all figures also bow down at the same time, as if he ­were reflected one hundred times. Then it is as if I myself ­were to be represented in e­ very pos­si­ble form: always identical with myself and yet an empty one. So then one must ask oneself: what of me remains of myself? Indeed, nothing. One is empty, completely emptied out. If one tries to approach such a person somehow, one has to move just a ­little, and then one notices that ­there is much more to him that is not speaking to me. Schizo­phre­nia is constructed along t­ hese lines. Only t­ here it is an illness, involuntary. For when one leaves this pro­ cess simply to the unconscious, it just goes on operating, and for ­people with this disposition a multiplication occurs. Then it is called splitting, disintegration, the fragmentation of the personality. But h ­ ere it is an intentional disintegration, with the aim of completely emptying the central consciousness. ­After which nothing is left inside it. This pro­cess is undertaken ­here by the yogi b ­ ecause the body prob­lem manifests, and the body prob­lem naturally means that I am simply ­here, I am simply this one being, I am temporally and physically ­limited and so I cannot be the universal being. However, if I succeed in dissolving my psychic limitation into so and so many personalities, then it is as if I disperse my entire spiritual possession into so and so many beings throughout the universe and I sit in the midst of many gods. That is how the Buddha state comes into being. The text now continues: Then let him offer the offerings in their order. They are Arghya, Padya, Pushpa, Dhgpa, Aloka, Gandha, Naivedya, and Shabda;304 saying the following Mantra “Om Sarva-­Tathâgata-­Shrî-­Chakra-­ Sambhâra-­Mandala-­Chakra-­Sarva-­Vîra-­Yoginî.” [SCST, pp. 8–9] This is the invocation of the tathâgata.305 “All perfecting holy wheel concentrating Mandala” is the title of the text, but it is also a state. Then: “The wheel is ­every man and ­woman,” which means: Invocation of the Buddha who is at the same time this wheel, this mandala, man and w ­ oman, 304   SCST, n. 6: “­Water, flowers, incense, lights, perfume, food, ­music. See A. Avalon’s Princi­ples of Tantra.” 305  BH ­later added to her script the following translation: “Om; sarva =  every­thing; tathâgata = complete; shrî = holy; chakra = wheel; sambhâra = gathering; mandala, chakra = wheel; sarva =every­thing; vîra = man; yoginî = ­woman.” (BH, p. 62)

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i.e., the feminine belonging to him. This concept already appears in the Indian in the form of the Ardhanarîshvara. This is an hermaphrodite, masculine on the right and feminine on the left. It corresponds to the medieval personified repre­sen­ta­tion of the lapis philosophorum, born from the sun and the moon. The idea of Shiva is also in fact implied ­here. The concept of the hermaphrodite is not used ­here, but such a close connection between the masculine and feminine that it amounts to the same ­thing, i.e., that this is the universal Buddha, who at the same time is the ­great wheel, the ­great circle, such that he also unifies the ultimate ­human opposites in himself, i.e., has overcome them within himself. This should be repeated before each of the offerings. . . . ​[SCST, p. 9] The offerings alluded to ­here are not known.306 I would like to mention only that the offerings are also of an especially psychological nature. The usual Vedic sacrifices offered to a god or saint in a ritual are ele­ment sacrifices. Even ­today, flowers are first offered in sacrifice and laid before the image of the gods. Then ­water is poured from a silver bowl and likewise offered. Then comes the fan that creates the wind, i.e., the sacrifice of the air. Then fire is kindled, that is the fire offering. Or the senses are offered. A light is lit, i.e., this is seeing. I dedicate my sight to you, the act of seeing. Then a sound is offered. This is hearing: drumming or m ­ usic. Then smell is offered. Fragrances are created through incense or other fragrant t­ hings. In the East the familiar sandalwood that spreads the par­tic­u­lar smell everywhere ­there. For taste, food is offered. Then for touch, i.e., the ­handling of the holy object, of the holy images. Mostly smeared with ghee or clarified butter, or basted in coconut milk, as if felt or rubbed. This rubbing can be well observed, e.g., at the grave of St. Anthony in Padua. ­There pilgrims rub their hands or backs on the back wall of the sarcophagus so that they ­will be permeated by the mana of the saint through emanation. This is a devotion, an offering of the body to the saint. This offering of the body takes place in the form of prostration by believers, stretching themselves out on the floor, meaning that ­here is my body also. You can see that this list contains all the sacrifices that we can observe in the vari­ous religious liturgies. In a way, this is a reversal of personification. It is as if all ­these personified figures are handed over to the gods: take them, ­these figures all belong to you. Herewith they are ruled by gods, they no longer belong to me. I no longer have any power over ­these   SCST, p. 9, does not list the offerings.

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functions. One gives over every­thing, this is the emptying out that receives par­tic­u­lar emphasis ­here. Something of this peculiar idea still remains with us: we see it in astrology, which is utilized t­ oday more than ever. In the ­Middle Ages one was completely convinced that ­every part of the body was allocated to a sign of the zodiac and through this the vari­ous parts of the body would be influenced, rather like the blood-­letting with outstretched arms and legs. ­There, ­every part is allocated a sign of the zodiac. The body is a sort of zodiac. It is not I who influences the parts of my body, but the signs of the zodiac. So, when someone believes t­oday that the stars have an influence on their body, they are not properly integrated but dispersed into the universe. Not b ­ ecause they have greatly exerted themselves as this lâma has, but for primitive reasons. In the case of the yogi it is a product artificially achieved through g­ reat effort, unlike astrological belief which is a piece of primeval nature. One must not condemn the Indian as this is the highest culture for him. A fantastic psychic acrobatics, which nothing in the West can match.

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Lecture 10

27 January 1939

I already introduced Phase II in the last lecture.308 The text continues: Then ­after the last Mantra having offered ­music let the worshipper think of e­ very pos­si­ble object worthy of offering which is not anyone’s private property. [SCST, p.9] This is the offering of m ­ usic, of sound, which I already mentioned to you. Instead of drumming, instrumental m ­ usic can, of course, be offered. And furthermore, objects are ­imagined that are no one’s personal property. So, for example, private ­houses may not be ­imagined, but only public buildings such as ­temples, pictures of gods, objects from nature in general, but not the neighbor’s bull. The text goes on: Let his mind create for itself ­every imaginable article of worship and worship with them. [SCST, p. 9] So, this is not only about natu­ral objects of thought, but also about creatively produced fantasy objects. The lord of the mandala is worshipped with t­ hese ­things, i.e., one also offers up their creative fantasy. Then making the Mudrȃ of the heavenly trea­sury, he should say:— [SCST, p. 9] I do not know which mudrȃ this is—­there is an infinity of mudrȃs. Obeisance by the grace of the Dharma-­Dhâtu, . . . ​[SCST, p. 9] Dharma-­Dhâtu is the essence of the truth.

  Notes by LSM, RS, ES, and BH’s En­glish translation.   See lecture 9, 20 January 1939, pp. 92–93.

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. . . ​the Buddhas, Bodhisattvas, Mantras and the power of Mudrâ; . . . ​ [SCST, p. 9] The special hand gesture has a magical significance. What it points to is to be made real­ity. A symbolic act, magical in character, in which it is always assumed that this is the beginning of a par­tic­u­lar creation through which the object denoted by the mudrȃ is formed. . . . ; by the grace of my own faith . . . ​[SCST, p. 9] An extremely in­ter­est­ing idea if you also think of Christian psy­chol­ ogy. A Christian cannot speak of the “grace of my own faith.” He hopes for grace through faith. For him, grace always comes from God, the Lord. . . . ​and Samâdhi and by the power of all my good wishes; let e­ very kind of offering for worship existing in this world, not held in possession by any one, which is as inconceivably ­grand and magnificent as the cloud of offering that was offered by the Bodhisattva Samanta Bhadra (Kuntu-­Zangpo), appear before my Guru and the Buddhas of the Mandala Chakra and let them be on the grandest scale. [SCST, p. 9] “Samanta” means likeness and “bhadra” means blessed. The bodhisattva literally means “the one blessed with likeness.” Having uttered this wish he should snap with his fin­gers and thumb. [SCST, p. 10] This has both an attractive and a defensive meaning. H ­ ere it is prob­ ably a s­ imple gesture of enticement in order to attract the gods’ attention. Of course, ­these ­things do not originate in Tibetan Buddhism, but in the Bön religion, the Bön-pa, the ancient folk religion.309 (A5) Invocation: “All-­knowing one come forth, be round and round” Again making the Mudrâ on the heart, he should repeat this Mantra:—­Om, all-­knowing one, fulfill (my desire), fulfill (my desire); come forward, come forward; be round, and round (the Mandala); Salutation to Thee; I remember the Samanta Buddha; Let this upper space be clear (of obstacles); Let Dharmadhâtu the unchanging be   See n. 231.

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every-­where; May the Tathâgata be in the petalled Mandala which is opposite to, and made by, me. Svâhâ to all Tathâgatas who are holy, knowledge and power, who are the fuel of strength (strong as fire issuing from fuel), who are the Power of this Mandala, and who are all mighty. [SCST, p. 10]310 ­ fter ­these magical procedures comes the invocation, calling upon that A being who is to be formed by the lamâ. This is an utterly remarkable psychological situation. He himself is this Samanta Bhadra Buddha, this Buddha of likeness. Due to the likeness, he is in fact already identical with him. Actually, it is absurd that he calls upon the all-­knowing one to become round and round. He already is, but on the other hand he is not yet. This paradox is almost irresolvable. When someone from the West encounters such points in the text, he can do nothing but be logically horrified. Recently I read an introduction to such a text written by an En­glish scholar who got incredibly worked up about it and found it terribly stupid. As if the living person ­were not full of paradoxes. We are full of internal contradictions. ­After all, every­ one is a mixture of pairs of opposites, and anyone who believes other­ wise is only one-­sided, they live only one half-­side, and they d ­ on’t want to know anything about the other side. This is the disease of the West; it arises from the person as such, with all contradictions, not from logic. So, inevitably at this point it quite clearly comes out that he both is the Buddha but then again not. In a certain sense, the Buddha is only a subjective construct. It is in his hands ­whether he wishes to create him or not, and yet he is objective. This is linked to a psychic particularity that the ­whole Occident constantly fights against, namely the conviction that their entire psy­chol­ogy is a subjective ­matter. That our psychic being is identical with subjective consciousness. Subjective, yes, but only to a certain degree.311 It carries a vast number of objective m ­ atters. 2 × 2 = 4 is ­after all something affecting the w ­ hole of humanity, and every­one possesses this truth. So, ­there are infinitely many ­things, perceptions, that are conveyed to us through language and which we accept at the drop of a hat. We 310   SCST has the original Sanskrit text of the mantra: “ ‘Om sarvavid pura pura sura sura avarta avarta ho nama samanta buddha nam abhismaraye spharana immam gagana kham dharmadhatu akashya samantama sarva tathagata apari shadhale mandale mama pranite punya jnana balena sarva tathagata balendha bandhasa sthana balena ca le svaha.” (p. 10) 311   ES: “and not once to a high degree subjectively”; RS, in contrast, crossed out this line: “and not once to a high degree.”

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read books, newspapers; we are informed. And so ­these are not subjective but objective contents. Yet we can juggle ­these to a certain extent, play chess with them, and due to certain given options for moving ­these figures around, we believe that ­these contents are our subjective wish and desire, which in fact is not always quite true. For on the other hand we are confronted with certain psychic circumstances that we cannot control, by way of example, when someone, believing the psyche is completely his own affair, convinces himself that no cherries would grow on the branch of a tree if he had not conceived of the branch. But he ­will have a dream, and then he w ­ ill not say that he thought up the dream himself; rather the dream happened to him and is not a product of his own thoughts. No one can convince me that they have created their dream; dreams emerge from the psychic under­ground. We find ourselves in the realities of the dream, completely irrespective of pathological symptoms. If one mentions ­matters of pathology, the argument is made that this is simply a question of illness, as if being ill had no place in the psyche. ­There are no completely healthy ­people. In humanity ­there is always a certain degree of illness pre­sent. In our psyche it is clear that ­there is an objectivity and, within this, a quite ­limited quantity of subjective facts. Only to a ­limited degree do we have control over them or can manipulate them. But we are not master over the decisive ­factors. Oh yes, we can undertake extensive training so that what we can achieve with our ­will is available to us. This is the intention in both West and East. Yoga is not only used to transform oneself into a Buddha, but extensively as a training of the w ­ ill in which the ­whole of the ­actual world is largely removed. One becomes an actor of oneself; one can actually put on such a show. For example, one can dramatize a complete repertoire of feeling such that every­one thinks it’s the au­then­tic one, while it’s not. It’s all simply acting. Such a person can play a role life-­long, sweetly ever so happy, so that every­one believes them to be in a blessed state with all their smiles. But they a­ ren’t at all. One can train oneself to this, this is an artificial achievement, and one cannot say it’s a lie, it depends on the intention. One can claim that if I’m always nice and friendly then I’m ­doing it for the good of society. But this is how the most appalling crimes come about, for it can lead p ­ eople to despair if someone demonstrates unnatural virtue day and night. Every­one who is unable to do that gets into a state of inferiority. This c­ auses a blood-­thirsty revolution. That is why the ­children of ­those with the best intentions are so often the most irritating rascals. ­There is a Swiss saying: “Pfarrers Söhn’ und Müllers Küh’

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koste viel und grote nie.” [“Parson’s son and miller’s cow cost a lot and never turn out well.”]312 Now this invocation of the divine figure is a dreadful contradiction, but then again it is also an accurate depiction of our psy­chol­ogy: on the one hand we are completely subjective, only I exist, while on the other hand ­there is a psychic opposite, which we cannot master and which alarms us when we become aware of it. Yet by no means are we always aware of it. We live mostly with the opinion that it is other ­people who ­ atter of the evil ones living live on the far side of that limit. It’s always a m “over t­here,” on “the far side of the Rhine.” It is simply a question of which side one is on. It’s the same in e­ very small town, in ­every ­family. Every­one has their bête noir, ­after all. “Lord, I thank you that I am not like that one t­ here who commits all the immoral acts that I would like to commit.” As long as one is making t­ hese projections, one is of course not conscious that one has another side, an objective psyche that can have a dif­fer­ent ­will from the one we have. That is why most ­people with a compulsive neurosis are so incredibly amazed that ­things no longer go as they would like them to. Like a ­horse that has a dif­fer­ent idea from the rider. Most ­people, if they get peculiar ideas, think they are crazy. Then some poor chicken comes into my office and says they have had such a weird idea and that is crazy. ­People get into a panic, sometimes rightly so, sometimes incorrectly. It is simply the case that one has certain internal experiences that cannot be accommodated within the known framework. I’d like to believe that in the West we had this objectivity, so that one could acknowledge that what might appear ­under normal circumstances to be subjective can also, u ­ nder other circumstances, be an objective m ­ atter. All this emerges from the ­whole exercise. It is not only the sensory functions, but also the functions of consciousness that are personified, objectified, taking on form so that they can be worshipped. This is the point of this entire exercise. I hope it has become clear to you. It is an absolutely typical pro­cess in the East: that is, their tendency to allow something to seem objective which for us is purely subjective, while also acknowledging the fact that indeed, in fact, it is objective too. For example, what we call an intrusive thought. Or a tune gets stuck in the head. It simply becomes unpleasant, it is rejected. One ­doesn’t give it another thought. Or maybe one won­ders what sort of song it might be, 312   It is worth remembering h ­ ere that Jung was the son of the Swiss reformed pastor Johann Paul Achilles Jung (1842–1896).

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and then a lyric comes to mind, and then perhaps someone e­ lse happens to ask: “Yes, ­couldn’t it refer to this or that?” As a young doctor I once went for a walk with my friend. We hardly spoke. But he was incessantly whistling the tune:313 When in the gloomy midnight deep My solitary watch I keep, I think on her I left ­behind, And ask is she still true and kind.314 Then I asked: “So she has she dumped you?” “Yes, how on earth do you know that?” That is how the unconscious speaks. But then we manipulate the situation in such a way as to suggest that we always had the intention of whistling that tune. ­There is no discussing this business. He experiences the fact that this ­thing ­won’t go out of his head, as if it had a ­will of its own. Yet that is how all complexes work. When you have a worry caused by some sort of difficulty, you c­ an’t get it out of your head ­because it ­doesn’t want to dis­appear. I want it to, but it does not. So, one is not master in one’s own ­house. It is much better to acknowledge this. Then one has a chance of creating order. But while you might think you are the master, in fact you are just avoiding the issue in a very unscientific way. One has botched the fact with impure logic. (B1) Plea for Absolution We come to part B of this second phase, the antithetical phase concerning threat and defense. The yogi must make this gesture once again: Snap the fin­gers and thumb again, and worship with the above Mantra. Then let the worshipper say:— (i) I seek absolution for the sins which I have committed, or attempted to commit, or in which I have taken plea­sure when committed (by ­others) by body, speech, mind; proceeding from motives of lust, anger, sloth, stupidity during all the states of my previous existences time without beginning. [SCST, pp. 10–11]

  ES noted: “C.G whistles.”  Poem by Wilhelm Hauff (1802–1827), first published in Kriegs-­ und Volkslieder (Stuttgart, 1824), melody by Friedrich Silcher (1789–1860). It was also set to m ­ usic by Karl Gottlieb Reissiger (1798–1859) , “Steh’ ich in finstrer Mitternacht,” op. 99, no.  1, published 1835; and Elise Schmezer (1810–1856), “Auf Posten,” op. 10, no. 2, published 1850; En­glish translation as “True Love” by William Howitt (1841), pp. 194–195. 313 314

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Thus, he seeks absolution for all karmic residues, for all of ­those leftovers from e­ arlier actions in former existences. The psy­chol­ogy h ­ ere is quite clear, that doubt exists that the transformation might not happen due to contamination from sin. Therefore he must purify himself. I seek absolution for each and ­every sin so committed in the pres­ ill ence of my Guru and the Devatâs of this holy Mandala: (2) I w not commit them again (and then he should further say): . . . (3) I (naming himself) do hereby seek refuge in the Buddha, Dharma, and Sangha . . . ​[SCST, p. 11]. Dharma is the truth, the law. Sangha is the community, the original Buddhist community, ­later the enclosure of the monastery. [. . .] from this moment ­until I attain the glorious state of Shrî-­ Chakra-­Mahâsukha. [SCST, p. 11] Shrî-­Chakra-­Mahâsukha is the lord of the mandala. (B2) Good precepts through eight vows Then come the eight vows. They read: (4) I vow to continue in the practice and observance of the rules and conditions imposed by Shrî-­Chakra-­Sambhâra: (5) I will feel satisfaction and take delight in the merits acquired by laymen, noble Shrâvakas, Pratyeka Buddhas […] [SCST, p. 11] Shrâvakas are pupils of the Buddha; Pratyeka Buddhas are mavericks. ­ hese are Buddhas who did not come to earth for humanity but who T achieved perfection for themselves. They do not preach, they do not belong to any community, but they are ones who have stepped clear of the turning of the wheel in their cycle of existence, who have left the world of suffering, of appearance, completely. . . . ​, Bodhisattvas, and by all the highest perfect Buddhas: (6) I ­will ­free ­those persons who yet remain unfreed: (7) I ­will give courage to t­ hose who are dispirited: (8) I ­will help ­those who have not attained complete Nirvana to gain the same: (9) I ­will entreat ­those Buddhas of the ten directions who do not set the wheel of truth in motion to do so: (10) I ­will pray and entreat such of the Tathagatas who intend passing away into Nirvana not to pass away into Nirvana: . . . ​[SCST, p. 11].

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So, in fact the idea is that ­there are Buddhas who, ­because they have achieved perfection, have ­either left the movement of the world or are in the pro­cess of leaving it. One must now ask them not to do so but, for humanity’s sake, out of mercy, to remain in relationship with the world of appearance so that the possibility of liberation for other p ­ eople does not dis­appear. (11) I w ­ ill remain sincerely and earnestly in the two-­fold path of Shrî-­chakra-­Sambhâra. [SCST, p. 12] Why is the path twofold? ­Wouldn’t one rather push on ­toward unity? It is twofold of necessity, that is, the subjectively entrapped I on the one hand and the objective nature of the Buddha on the other: 1. I am the Buddha, this being the thesis; 2. The setback follows in antithesis, which casts him back upon his subjectivity, since he must remember his sins, which are the reason that he has not already become the Buddha. Thus, he must traverse a twofold path. And by the merits of my practice of ­these resolutions may I and all sentient beings speedily attain the state of Shrî-­chakra-­Sambhâra. [SCST, p. 12] The yogi has not yet achieved this state. We now come to the end of the pleas for redemption and for the good precepts. The worshipper should repeat this clearly and distinctly three times, remembering each time the deep meaning of the words that he is repeating. Then he should think that the Divine Beings whom he has invoked are addressing him in reply, thus: . . . ​[SCST, p. 12] (B3) Response of the devatâs O, son of noble descent, well have you a­ dopted your abode. If you abide therein of a surety you w ­ ill attain the highest stage. Then again worship the Devatâs with the brief form of worship already given. [SCST, p. 12] In this section a dialogue with the devatâs is anticipated. It is often the case that when such ecstatic states are created through active imagination that the generated form achieves so much activity and spontaneity that it responds with a reply, occasionally in a very shocking way. In order to prevent this—­because if something like this happens it would be dangerous for the dogma,—­what the devatâs would have had to say is now

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uttered, i.e., they must respond in accord with the dogma. Yet even before they can do so, he must imagine that they say such-­and-­such, namely something concurrent with the demands of the dogma. That is how the spontaneous expressions by figures from the unconscious are anticipated and intercepted. This point is of capital importance in such an exercise—­ that it incapacitates the spontaneity of unconscious creative powers by harnessing them, yoking them. The very intention of the exercise is to yoke the kleshas, the unconscious drives. If such an unconscious figure should dare to declare something on its own, the yoking would be interrupted, and the protective power of the dogma would be broken. That rupture then would conceivably make it feasible for that figure to utter something alien to the dogma. Hence it’s the abiding intention of humanity’s dogma-­ creating spiritual activity to articulate such dogmas with unceasing refinements and a finesse that is never conscious, gradually grasping that par­tic­u­lar form that expresses as precisely as pos­si­ble the nature of the unconscious and thereby inviting the unconscious to enter ­these forms of its own ­will. In the text at hand, the lâma informs his psyche about its own nature and how it ­ought to behave. Provided that it also befits the psyche, the unconscious willingly flows into ­these forms. This has been ­going on for centuries, over millennia, along the lines of assuming that the objective psyche actually possesses ­these qualities. But if the dogma takes on such a form, through further differentiation of consciousness, that it no longer corresponds to the nature of the objective psyche, then the unconscious can no longer flow into it. Then it’s not the dogma that breaks down, but the psyche. So very many lives are broken b ­ ecause the living unconscious can no longer enter into the sacred form. Or e­ lse, over the course of the centuries something unconscious has been constellated that leaves the dogma unable to express the state of the unconscious. As long as a dogma expresses the a­ ctual state of the unconscious, no one can escape this effect, for it is expressed, like it or not, in this par­tic­ul­ar way; this is the form takes. That is why Tertullian was able to say: Anima naturaliter christiana—­ the soul is naturally Christian.315 Conversely, one may just as well claim  Tertullian (c.155–­c.240 CE), ­actual name Quintus Septimius Florens Tertullianus, called “the f­ather of Latin Chris­tian­ity” as he was the first of the Church ­Fathers to write extensively in Latin. In Apologeticus 17:6 Tertullian introduced the concept of an “anima naturaliter christiana,” meaning that from the beginning of creation the ­human soul carries in itself the knowledge of God. Though this divine gift of knowledge can be blurred, it can never be effaced. Gilles Quispel wrote an article on “anima naturaliter christiana” for the Eranos volume on the occasion of Jung’s 75th birthday. (Quispel, 1950) 315

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that Christian dogma truly expresses the nature of the soul. Indians too could just as well say: my soul is Buddha, for in the nature of the Buddha my soul is perfectly expressed, or at least nearly so. This gave rise to the early diffusion of Buddhism, which, as is well known, had spread through the ­whole of India but has now dis­appeared, apart from a few traces in Nepal on the border with Tibet, and then in Tibet—­which does not belong to India—­and then Ceylon,316 which also no longer belongs to India. But in India it has been wrapped in the mantle of Hinduism again. The Buddha is now the ninth recognized incarnation of Vishnu. The tenth is on the way, that is the white ­horse. But it comes only ­after the Buddha. Buddhism and its doctrine are now recognizable ­under the cloak of Hinduism. That is why you ­will encounter traces of this sacred image everywhere in India. But its achievements, its supreme integration, its clarity of consciousness, are not known any longer even in India, where it is now a private affair for individual enlightened ones. You almost dare not speak its name b ­ ecause so much chicanery is perpetrated in India. ­Today in India, the yoga ­thing is a business, and woe betide us if this flummery is set loose in Eu­rope. In Ceylon the faith still has a dogmatic form. As to why India was not able to sustain Buddhism as the ultimate expression of the religious creative ­will, I have no idea. But the fact is that polytheism, this unending richness in the form of the divine essence, is somehow a more exact expression of the Indian soul than that of the perfected Buddha. I’d prefer to say that it is altogether a ­great grace for mankind when it has a form in which it can express its unconscious, and quite an unfortunate state when man no longer has that. For then he must save himself on his island of consciousness, and has absolutely no possibility any longer of demonstrating what that other is. Thus the other becomes ­either nothing or pathological. That is why we are in the situation ­today where all ­those who no longer express their unconscious in this imaginal way demonstrate the highest number of neuroses. That absolutely certain fact stems from the perpetual disquiet caused by t­ hings that one cannot, rather than w ­ ill not, reveal. They all become subjective moods and crazy fantasies or conflicts. Whereas if the unconscious can be contained in a dogmatic form, then we have ­those forms of life, ceremonies, and rituals in which the soul’s activity can find expression. For example, the central Australians spend two-­thirds of their time in ceremonies of a symbolic nature. How much 316   Ceylon was a British Crown colony from 1815 to 1948. In 1972, it became a republic u ­ nder the name of Sri Lanka. Jung’s visited Ceylon in January 1938.

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do we invest in this kind of ­thing? Although we experience this through our dreams, we think we have far more impor­tant ­things to do during our conscious waking hours. We say: Well, t­hose are just primitives, we do more useful ­things. But such ­things are less meaningful, they are always only about ­doing business. Whereas t­hose ­people take care of the business of the world. A native Pueblo-­Indian wrote to me once that Americans should stop getting involved in tribal religious ceremonies. Other­wise in ten years the sun would no longer rise, since they make that happen with their prayers. Therefore one dare not stop them from ­doing that. ­There is something in this.

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One last postscript. I’d like to direct your attention once again to the invocation: “Om, all-­knowing one, fulfill (my desire), fulfill (my desire); come forward, come forward; be round, and round (the Mandala).”318 One should keep this notion in mind. It is impor­tant precisely for Western and very often feminine symbolism. It has become apparent in the West, in complete contrast to the East, that w ­ omen in par­tic­u­lar elaborate such symbols in their unconscious. In the East this occurs only exceptionally. ­These symbols of roundness, the mandalas that you find in the East, are produced in Buddhism exclusively by men. The ­women have fundamentally nothing to do with it. On the other hand, in the matriarchal South, in the area south of Hyderabad319, it’s the prerogative of ­women. I have seen quite new mandalas, of modern vintage, drawn on that very day. In the g­ reat ­temple of Madurai320 I observed a ­woman at work. She could not understand why a man might take it up: in her view only ­women know all the many significances involved in how the mandala comes into being. But that is the matriarchal South. In the North you can still find ­these matriarchal traces, but not by a long stretch to such a degree, ­because the North has been strongly penetrated by Islam following the Mogul invasion. But in the South it is practiced much more. Sadly, I was not able to research this in more depth. One cannot ask the ­women what they are ­doing. They are astounded if a man asks them about it, and they immediately fall ­silent, horrified.   Notes by LSM, RS, ES, and BH’s En­glish translation.   See p. 104. 319   On 19 December 1937 Jung was in Hyderabad, where an honorary doctorate degree was bestowed on him by Osmania University in Hyderabad. 320   On his journey through India Jung visited Madurai by car on 28 January  1938. They visited the Meenakshi Amman ­Temple located on the south side of the Vaigai River. The t­ emple is dedicated to Minakshi and her consort, Shiva-­Sundareswarar. 317 318

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­ here is an exception in the South, where one can penetrate into this T mandala symbolism, and where men in fact still practice it. That’s more to the North, in the region of Bengal, where one finds quite a few followers of a certain yoga practice more closely linked to Tibetan yoga, namely Tantric yoga, laya yoga321 or kundalini yoga. ­There, such mandalas are also crafted by men. ­These mandalas—­the circle or “rotundum,” as it was called by mediaeval philosophers—­are ancient in origin also for us h ­ ere. Mostly the mediaeval texts refer to Plato’s Timaeus: the depiction of the round soul of the world, and at the same time the soul of the individual: in this re­spect it is a microcosm related to a macrocosm. For the medieval phi­los­op ­ her, spiritual man is a microcosm. Thus, the individual h ­ uman soul is of the same roundness as the soul of all-­being that surrounds the entire universe. The Platonic notion is identical to the Eastern philosophy of the âtman or purusha322 who surrounds the ­whole world two handwidths high and yet still lives in the heart of e­ very individual person; he is the size of a thumb, a thumb l­ing. A small h ­ uman figure, tiny, situated in the heart of every­one but at the same time spanning the w ­ hole world, two handwidths high, yet extending beyond it. The idea of roundness, however, is not conceived of as being pre­sent from the beginning, but is to be created by the yogi. In the exercise he must somehow call forth this roundness through his efforts. Hence this invocation: “be round and round.” This is a magical pro­cess, which should cause his spiritual personality to become round and complete, as round as the entire cosmos. Through this invocation he seeks to place himself at one with that being containing within itself the entire cosmos as a transpersonal âtman. His hope is that, through this rounding, he ­will become identical with the spirit of the world or the being of the world. This idea was prevalent also in our medieval philosophy. However, it d ­ idn’t have a chance. It always had to be careful in the face of the church, and then it went to ground a­ fter being suppressed by the scientific worldview. And hermetic philosophy itself is not without blame in this. They practiced chemistry in their own way and sought the soul of the world in ­matter, thereby becoming the ­fathers of modern science. So therefore scientific instincts ­were privileged, and in the pro­cess philosophical ideas went under­ ground. You’ll find the transition point in the writings of

  Laya-­Yoga, Yoga of [meditative] absorption.  See Jung’s lecture of 26 May 1939, pp. 219–228.

321 322

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Theophrastus Paracelsus.323 The ancient world that still held full sway fell away from the new world, which was preparing itself to blossom. Both ­things can be seen quite clearly in his work still yoked together. The sixteenth-­century ascent into a purely intellectual Western philosophy no longer had room for a way of salvation or doctrine of redemption ­unless it came via knowledge. At that parting of the ways philosophy separated itself completely from the person as a w ­ hole. Henceforward one philosophized with the head. Whereas the ancients philosophized with the ­whole person. From then on they philosophized only about the person, not out of the person. Nonetheless our text shows how they are philosophizing h ­ ere from the ­whole person, and how a transformation of the ­whole person is the goal of this magical procedure. ­These days we are blinded by the fear of superstition. Magic is objectionable to us. If someone uses the word “magic,” it is construed as being opposite to science. But “magical” simply means “psychological.” This concept was unknown in e­ arlier centuries, so that what was psychological in nature was magic. This can still be seen in the East. The mandala figures are also taken as magic signs and are handled with awe b ­ ecause one does not know what ­these ­things might do. I have also known Eu­ro­pe­ans who have immersed themselves in all this for a long time, for whom the unconscious has been constellated through t­ hese images, and who have developed a remarkable fear of them: “One must not display this sort of ­thing; some of the drawings are quite evil.” And t­hese are only s­imple geometric drawings. If a Eu­ro­pean bothers with it long enough, he is convinced that t­hese ­things have an unpleasant or dangerous effect. Then he can go a bit crazy or even a bit too crazy. ­There are some well-­known cases of this. And it’s caused by one t­hing only: that p ­ eople have no psychological capacity to grasp such t­ hings and pro­cess them. They cannot find a formula for understanding it with the Western mind-­set, being somehow unable to connect it to their framework of knowledge. Initially it’s rejected as pure madness, crazy superstition. Then fi­nally the moment comes when madness takes hold and they are in its grip. Just as many ­people have turned “black” beneath the skin in the tropics—­the well-­known phenomenon of “­going black.”324 323   Paracelsus, pseud. for Philippus Aureolus Theophrastus Bombastus von Hohenheim (1493–1541), Swiss phi­los­o­pher, physician, alchemist, and occultist. Jung gave two lectures on Paracelsus on the occasion of the 400th anniversary of his death: “Paracelsus als Arzt” [Paracelsus as a physician”] and “Paracelsus als geistige Erscheinung” [Paracelsus as a spiritual phenomenon] (Jung, 1942). 324   Jung used the En­glish expression ­here.

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If Eu­ro­pean man has lived long enough in t­ hose regions, the primitive man wakens in him. This has a colossal power of suggestion, ­because this primitive man is w ­ hole. So ­these days, we in the West are rather at a disadvantage, ­because we have completely separated the head from the w ­ hole person. We are not ­doing ­things any differently ­here t­ oday. But from the text you may be able to feel for yourself that it is speaking not only of the intellect but of the ­whole person. We are as good as done with phase II. I had just mentioned that this response of the devatâs, who to some degree give the dogmatically correct reply, does not apply u ­ nder all circumstances. For t­ here remains the chance that the person who remains in this visual world might hear such devatâs saying something to him that just might not be in line with dogma. Hence the safety mea­sures: the pupil of yoga is urged to memorize the response of the devatâs so that when they start to talk he can immediately say: “Aha, this is what you want to say, then!” With the formula he has learned by heart, he can drown out what the devatâs would preach. Quite similar ­things occur in church history, for instance, ­there is a work by Saint Athanasius, the teacher of Saint Anthony,325 where he writes about the inner life of man in the desert. ­There he describes the sort of phenomena that can manifest for t­ hese hermits.326 ­These are vivifications, similarly animate figures, who unlike ­those in the East do not arise from meditations but out of solitude, hallucinations in solitude. If one is alone for a long period, the possibility arises that one animates solitude. Likewise if one is very tired or in danger. In more primitive countries such active animations can arise for normal Eu­ro­pe­ans who are other­wise completely normal spiritually. ­These reveal themselves as voices or visions or both. They arise naturally, not having been stimulated by any sort of exercise. So, for t­ hese hermits who dwell in the desert, such solitary manifestations in the form of vari­ous figures are not always desirable. Athanasius describes the phenomena that arise, e.g., the dev­il; one hears them reading the Bible or singing pious hymns. They sit around and say all sorts of ­things, the worst being that they tell one the truth. He then gives examples of the truths revealed by the dev­ils to the hermit; astonishingly true 325   Saint Anthony (c. 251–356), often referred to as the ­Great, a Christian hermit from Egypt, seen as the ­father of monasticism. The Vita  S. Antonii (356–362), an account of Saint Anthony’s life, attributed to Saint Athanasius of Alexandria (c. 296–373), describes the temptations faced by the saint in the desert. 326  See the chapter “The Anchorite” and “Dies II”in Liber Novus (Jung, 2009), pp. 267–273.

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t­hings emerge from them that equal our con­temporary knowledge. He says that this is the most dangerous t­ hing b ­ ecause by this means the hermit is compelled to believe that it’s not the devil speaking to him but an angel of God. Then Athanasius advises how one should behave ­towards ­these figures, according to church doctrine. You must imagine that such exercises are not undertaken in just any old city, but by lâmas situated in a monastery, or who more likely have sought out another meditation place linked to a monastery, near some high lake in the mountains of Tibet, 4000 or so meters above sea level. ­There on the shore, between lake and mountain, the lâma builds his hut and spends years meditating in absolute, deathly s­ ilent solitude. You may easily imagine what sort of ­things can happen in such stark isolation. Prob­ ably seeing no ­human being for months at a time, or maybe some shepherd or a ­woman who brings him food. Perhaps he ­doesn’t even see them, enclosed as he is in the hut during such meditations. Such figures operate on a completely dif­fer­ent level than what we are talking about ­here, where the instructions become uncommonly easy to understand. The worshipper should repeat the invocation Mantra Vajra-­muh and say in his mind “Pray come.” [SCST, p. 12] Vajra-­Muh is a specific type of invocation: muh means to deceive or to blind. Moha, i.e., the blinding, comes from the same root. A moha mantra is the memorized formula for blinding, i.e., it effects what is spoken: blinding. This invocation vajra-­muh, causing blinding, is a moha mantra, a spell-­binding word. It is used by adherents to blind the demons who could imperil the sacred exercise, shielding the yoga practitioner from the influence of demons. ­These constitute the thirteen means of acquiring merits. [SCST, p. 12] (B4) Creation of the ten female devatâs Then from the Bija Mantra Hûm which lies in the heart emanate ten female Devatâs (Dakini) who are the keepers of the doors. ­There are eight of them in the eight points of the compass and Khanda and Roha are above (zenith) and below (nadir). [SCST, p. 12] ­These divine beings are ten female goddesses whom the yogi must produce from within himself. ­Until now only male devatâs have been created. I have explained to you what the creation signifies: an unburdening of one’s own psyche of its contents, placing them outside of it. So, an unburdening of the psyche. But ­these are conscious figures. The yogi is a

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man. His consciousness is masculine in nature. If he allows only male devatâs to come out of him, then they are all actually conscious religious thoughts, which he places before him in a personified way, still leaving him with his unconscious. And in order to be completely liberated he must also create his female unconscious. This, then, takes place through the ten female devatâs. They are manifested in the ten directions of the room, and become keepers of the doors against the evil spirits while the yogi is meditating. Kandha means the multitude (at the zenith), while roha is the ascending out of the growing (nadir). We visualize the concept, namely, that above or at the top occurs the unfolding, while below grows the root—­where the plant grows upwards. They are on the east, south, west, north, and then south-­east, south-­ west, north-­east, and north-­west. [SCST, p. 12] (B5) Creation of the square and the circle Then repeat a syllable (Pada) of the Mantra of the four-­faced devatâ and as each Pada is repeated make a snapping noise with the fin­ger and thumb of the left hand. By ­these means let him think that he has expelled all mischievous Spirits. Then on a flood of light issuing from the “Hum” in the heart proceed by stages to make the Vajra-­bhumi (ground); next the wall, ceiling, ceiling curtain with fringes, and net-­work of arrows and outside all a fence of divine flames. [SCST, pp. 12–13] This is evidently the description of a square mandala with doors. The mandala is surrounded by fire, the heavenly flames. This is the fire of concupiscentia, of desire, that gets entangled in new births. This must burn outwards to defend against external temptation. He should commence this work from within and proceed outward in their order. [SCST, p. 13] The mandala is not to be constructed from outside in, but from the center, from the inner outwards, so that he is always in the center of the mandala itself. (C) Threat to the ten directions and the protective circle Then form the fin­gers of the left hand into the threatening Mudra and point it at the ten directions. . . . To support the keepers of the doors. He uses his unconscious contents as a means of defense against the outer.

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. . . ​making the snapping noise above-­mentioned, repeating solemnly the following Mantras thrice: Om medinî-­vajra bhava vajra-­ ban-­dhana hûm hûm phat. [SCST, p. 13] This means: “Om. Ground, eternal being, eternally becoming! Hûm.” Then phat, i.e., crash, bang, refers to the clicking. This mantra is now spoken ­towards the wall, the ceiling, and t­ owards other parts of this imaginary structure, in order to secure all directions against hostile spirits so that nothing w ­ ill disturb this holy place, which is founded on the nothingness of the heart. Having concentrated the mind on the above protective circles, create from the “Hum” in the heart Vajra-­daggers with Vajra-­hilts, and Vajra-­clubs. Placing ­these in the left and right hands of the innumerable attendants resembling himself let him center his mind on the innumerable attendants filling the skies who summon the Spirits, including ­those power­ful ones who guard the four directions of the world-­system. ­Those who are white take the refuge and enter the path of righ­teousness. Think of ­those who are black as being transfixed with a dagger through the crown of their head. [SCST, pp. 13–14] This is a crucial point for the real magic of the Tibetan: the imagination of magic projectiles. They are conjured up for the purpose of this numinous emanation. It is granted, apart from all ­these forms, that one can also create magical entities through yoga, projectiles that are taken as vajra, which can be imaginally produced so as to harm certain ­people or even kill them. And in this text, this applies only to evil spirits who wish to remain in ávidyâ, i.e., in ignorance, and can be slain by t­ hese weapons. Then orally recite: Om: may the dispersal of the dense mass of darkness of delusion of Avidyâ be brought about; may all misery be destroyed. . . . ​At the same time imagine that they are pounded into dust by strokes from the Vajra-­Hammer. [SCST, p. 14] You see to what a huge extent the East honors consciousness as the light benevolently supporting man in the terrible darkness surrounding him. This darkness of the unconscious is what the East construes as the epitome of evil. All evil comes from ignorance. All evil, the entire sum of life, comes from not knowing. You w ­ ill find this doctrine in the original words of the Buddha. For whoever is in the state of unconsciousness behaves like an automaton. He has no ethic. He w ­ ill therefore act out of concupiscentia (in the sense of lust) and thereby entangle himself in life, suffering, age, illness, and death, and hence let the wheel of existence go

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on turning. He w ­ ill go on being reincarnated, abandoning himself to creation, which is none other than suffering, and only increase the totality of suffering, not decrease it. Only through knowledge arises the cessation of desire. One no longer wants to go on turning the wheel of events, the samsâra cycle of existence, but to come to an end and thereby put an end to the w ­ hole creation. Concentrate the mind on the absolution of the sins of the mischievous Spirits and imagine that their Vijnâna-­principles have been transferred to the Realm of Buddha Akshobhya. [SCST, p. 14] Thus the sins of evil spirits, i.e., the princi­ples of enlightenment of the dharma-dhâtu of the evil spirits, must be brought back to the kingdom of the light. Then the attendants take up their position at the outer fence of Vajras. Imagine that they guard the devotee so long as he does not attain Buddhahood. This is the method by means of which one guards against the possibility of being interrupted whilst seeking to acquire wisdom through meditation on the magical protective fences. This is the acquiring of causal merits. [SCST, p. 14] The two causal rewards are the holiness of effort and jnâna, i.e., enlightenment. Then regarding all outward and inward objects to be illusory like dreams say: Om, I am the pure which is the true nature of all ­things. [SCST, p. 14] The attendants are his figures. ­Here a bit of Eastern superiority comes in. ­These devatâs are exactly like the buddhas and bodhisattvas who all fill the heavens so powerfully, just like mâyâ, i.e., deceit, illusion, like the being that populates this world. All this multiplicity is illusion. That is what he should think. It is like imagining some sort of holy figure and then realizing that we should just take it as an illusion. This is mandatory for any yogi. All that they have constructed, even the highest divine beings, is an illusion, and singularly: he in the secret, empty state is the pure one who is the true nature of all t­hings. “Man as the mea­sure of all ­things,”327 the origin of all aspects of the world. 327   Protagoras of Abdera (c.485–­c.415), pre-­Socratic phi­los­o­pher, representative of the school of sophism. His relativism found expression in the well-­known fragment: “Of all ­things the mea­sure is Man, of the ­things that are, that they are, and of the ­things that are not that they are not” (DK 80 B1). The philosophy of Protagoras is the subject of two of Plato’s dialogues, the Protagoras and the Theaetetus.

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This means that one’s own consciousness, streaming from the ground of the heart, is the source of all perceptible ­things, ­whether seen or other­ wise perceived through the senses. Not that they are not, but that our perception of them is nothing but illusion. Every­thing achieves illumination from the light that we have in our heart. Again, meditating on Mâyâ (s Gyûma, that is the world) as being Shunyatâ (the Void) inconceivable by thought, say—­Om: I am of the nature of the Void and Varja knowledge. [SCST, p. 15] This is the knowledge that anything that we can know of the world, in e­ ither the physical or spiritual sense, is psychic. Every­thing known is filtered through the psyche, it is “psychified.” The very fact that we know something, anything at all, is grounded in the being of the psyche. We cannot state what extends beyond it, even, for example, the galactic systems thousands of light years away from us. They are strictly “galactic systems” in the psyche. In the universe outside, they are not “galactic systems,” but our creation. By naming them, we have interpreted certain sense impressions in the psyche in such a way, and that is the world. We are actually enclosed in a psychic world of images. And while certain psychic t­hings originate in a material world of images and ­others in a spiritual one, who can say what is physical and what is spiritual? We simply have one psychic world of images with two labels, “physical in origin” and “spiritual in origin,” whose real­ity, however, is purely psychic. If that ­were not so one w ­ ouldn’t know that the world exists. This is the East’s fundamental insight. And the ­whole of the East strives to make this insight true by seeking to liberate itself through this awareness of the suffering of being. Next time we ­will make a start on phase III.

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So, we come to phase III, the synthesis: III Phase—­Synthesis A.  Out of shûnyatâ arises:329 1. Yam (supporting) 2. Air 3. Fire 4. ­Water (round) 5. Earth (square) B.  Mandala of Dharma-­Dhâtu-­Jnâna: 1. Mount Meru 2. City of Brahmas 3. Four-­headed vjara 4. Eight-­petaled lotus 5. Moon 6. Sun 7. Lotus = yoni 8. Moon with lingam 9. Vihâra (monastery) 10. Magic circle (mandala) with lotus 11. In this, the yogi himself as Mahâsukha: four ­faces, four ele­ments, four colors, two hands (nidâna chain), three eyes four times

  Notes by LSM, RS, ES, and BH’s En­glish translation.   This fivefold diagram can be found in ES, BH, RS, and LSM. However, according to the script of RS, Jung followed Zimmer’s description, which is fourfold: yam (air), ram (fire), vam (Water), and lam (earth) (Zimmer, 1926, p. 95). 328 329

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(A1) The synthesis has two clear separate sections. The first now follows: Shûnyatâ means void. It is an absolute nothing, but a nothing of positive being, a paradox that we simply cannot imagine. Whenever Buddha himself was asked about eschatological concepts, his answers ­were mostly evasive; he was tight-­lipped ­towards his pupils about certain ­things, for what­ever reasons. The concept of shûnyatâ pertains h ­ ere, for the mantra “yam,” a magic formula, arises from this primordial cosmic void through imagination, by means of the yogi’s efforts to imagine it. But what it means remains opaque; ­there is no commentary in the En­glish text I use.330 It is a root term that means supporting, carry­ing, bearing, and ­these functions are quite characteristic of a foundation. A foundation, then, is to be created for the world built upon it, b ­ ecause what comes next comes from shûnyatâ, from the void, and it must encompass the entire metaphysical universe. In this sense the meaning of “yam” would not be a bad fit. (A2) The mandala of the air arises out of “yam:” . . . ​from which issues the Mandala of Air. . . . ​[SCST, p. 15] Mandalas are built one upon the other, the mandalas of the four ele­ments: (A3) Fire: [. . .] the Mantra Ram, evolving the Mandala of Fire red in color. . . . ​ [SCST, p. 15] The fire again sparks the one similar root word, meaning “ram.” It could just as well mean the letter “r,” but as conceived h ­ ere it seems to be “ram.” It means to enjoy, to unite, also with erotic significance. This fits very well, as the color red and fire are both linked to the idea of passion. (A4) ­Water: . . . ​the Mantra Vam, from which issues the Mandala of ­Water round of form and white in color with a pot. . . . ​[SCST, p. 15] ­ ere we encounter again the idea of rounding. The root “vam” means to H spit out, which once again fits very well with ­water. (A5) Earth (square) Now the earth emerges as the fifth (again with the idea of the quinta essentia), linked to the mantra “lam”:  For Jung’s edition see introduction, p. lxiv.

330

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. . . ​the Mantra Lam, from which evolves the Mandala of Earth square in shape and yellow in color. . . . ​[SCST, p. 15] “Lam” means the same as “ram”; it stands for sexual relations and connection, for plea­sure, presumably of an erotic significance. The earth now appears as an opposite to w ­ ater, which is round, square. This is typical for the entire East. In Chinese it is also the same: in the geometric schema ­ iddle one has the four corof the I Ching, the Book of Changes, in the m ners of the earth, square in shape and yellow in color. Yellow is the “correct color” also in China. It fits once again.331 Now the in­ter­est­ing ­thing ­here is that we could expect from such a spiritual exercise that an ascent from the earth to the spiritual would take place, e.g., earth becomes ­water, fire, air. Then we would have the succession we find in Heraclitus where the hottest, driest soul is the most noble: “For it is death to souls to become ­water.”332 ­Here it is exactly reversed: out of the ultimate spiritual concept of shûnyatâ the earth emerges as quinta essentia, as if the imagination did not have spiritualization as its goal but aimed instead at the becoming-­real of the tangible earth. That is fabulously dif­fer­ent from the Western attitude. This square earth is also a foundation for the architecture of ­temples in the Tantric system and for another form of yoga, namely the so-­called Kundalini yoga. It begins with meditation upon the square earth, the so-­ called mulâdhâra chakra. Mulâdhâra means root, fulcrum. This chakra contains the square earth with the elephant who carries the world. That is specifically Indian whereas this text is Tibetan, while the other is Tantric, Hindu and not Buddhist. (B1) Mount Meru Then from the Mantra Sûm imagine Mount Meru the King of Mountains; the four fences of which are of crystal on the East, gold in the North, ruby in the West, and emerald on the South. It is quadrangular in shape with three tiers of squares thereon and eight turrets. [SCST, p. 15] This leads us into phase B: now due to the created earth the world mountain appears, and this is Mount Meru. It is taken from Hindu my­thol­ ogy, and is a cosmic mountain that is a mandala entire unto itself. Also, it   The last sentence is only in RS who marks it as deleted.   Herakleitos of Ephesos, pre-­Socratic phi­los­o­pher, who lived around 500 BCE, is reported to have said: “For it is death to souls to become ­water, and death to w ­ ater to become earth. But w ­ ater comes from earth; and from ­water, soul” (DK 22 B 36; trans. Burnet, 1892, p. 138). 331 332

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already exists in Hinduism. It has four ramparts and four dif­fer­ent sides characterized by vari­ous minerals: crystal, gold, ruby, and emerald. This also refers to four dif­fer­ent colors, which we already met with in the ele­ ments. I want to make a small schema for you h ­ ere of ­these colors. This is not insignificant, b ­ ecause we meet them again in the Western appropriations of yoga and in the psy­chol­ogy of the unconscious: North = white West = green

East = yellow

South = red

­ hese four dif­fer­ent colors also occur in the Bardo Thödol,333 the four T paths to salvation via enlightenment. ­These are quite clearly four psychic functions that more or less concur with the analy­sis of the spiritual functions in this text—­that is, with what we would describe as four psychological functions for orientation. The fact that ­these functions are characterized by colors requires some explanation, since colors always represent feeling values. The ultimate ideal of the Western intellect is to think without feeling, ­because feeling is a cosmetic blemish that destroys thinking. In the East that is not the case. The East always thinks as a totality and much more substantially, from the ­whole person. It thinks from the heart, not from the head. For this reason, the radiant mantra “hûm” is in the heart, and from it emerge all beings, i.e., one should not imagine them issuing from the head, but rather out of the heart. So, it is clearly apparent that thinking in the East is not only thinking in an abstract way, but with feeling. We see this clearly in psy­chol­ogy: we c­ an’t manage only with pure abstractions. We ­can’t get at psychic phenomena that way. We violate the psychic phenomenon if we ­don’t grasp it with the ­whole person. Other­wise ­we’ve understood only one quarter of it, for the intellect amounts to only a quarter of the functions. For the most part, we also need auxiliary functions in order to complete the experience. So it’s inevitable not only in psy­chol­ogy but also in life that we use feeling as an adjunct, since other­wise we’d remain in the dark about the value of a ­thing. Other­wise one is left speculating about something, when in practical terms such theorems have absolutely no meaning. For if something is imbued with feeling then you can be sure that in practice it ­will play   See n. 199.

333

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a ­great role, even if the intellect sees it as madness. So, if something speaks to feeling, it’s useless to say: “From the intellectual standpoint this ­matter is nonsense.” Mark Twain, I believe, enumerated ­every last condemnation of Christian Science. He believed it was complete nonsense. A distillation of h ­ uman stupidity. But he added that it’s this stupidity that rules the world.334 A ­thing need only be r­ eally stupid for it to be believed. Every­one understands stupid, whereas intelligent t­ hings reach only a few. ­These colors seek to say that the four functions have dif­fer­ent feeling values, e.g., if red is given, then what is being said is like blood, like fire, having to do with passion and love. Love is warm, other­wise, as is well known, it is not love (South). Sensation has to do with the green earth; it perceives the ­actual being (West). Thinking is cold and white like snow (North). Intuition is yellow, luminous, radiant, through the sweepingly immediate perception one encounters with this function (East). A typical example are Goethe’s eyes in Stieler’s painting335, which do not see but rather look; that’s the intuitive glance. It is not directed ­towards the concrete phenomenon, but keenly absorbs the real­ity, the w ­ hole atmosphere. Seeing eyes, observing eyes, work like forceps. The sight-­lines converge, lending sharpness to the gaze, as gripping as tweezers; such are the eyes of sensation, of perception. ­They’re suited to microscopic work, while the intuitive would do better simply to turn down the wattage. The East uses yellow to illustrate the quality of intuition—­for with it one feels being rather than formulating it intellectually or more abstractly. (B2) The city of Brahma On this mount Meru t­here is a city like a fortress with eight towers and three storeys. Imagine all ­these to be placed, the one above the other in their order, . . . ​[SCST, pp. 15–16] (B3) Four-­headed varja

334   In 1907 Mark Twain (1835–1910) published a book entitled Christian Science, a collection of his critical writings regarding the movement and its founder Mary Baker Eddy (1821–1910). 335   Joseph Karl Stieler (1781–1859), German painter, known for his neoclassical portraits of nobility and artists, such as Ludwig von Beethoven (1820) and Johann Wolfgang von Goethe (1828).

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. . . ​and on the top of all a multi-­colored, four-­headed Vajra. . . . ​ [SCST, p. 16] Varja is a form like a cross. You find a repre­sen­ta­tion on the cover of Tibetan Yoga and Secret Doctrines by Evans-­Wentz.336 ­These are two superimposed dorjes or vajras (thunderbolts) with instructions about the colors:

North = green West = red

East = blue

South = yellow

. . . ​blue on the East, green on the North, red on the West, yellow on the South, and in the Center dark-­blue. [SCST, p. 16]   Evans-­Wentz (1935). See also n. 241.

336

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The white is replaced by blue, a light blue completely dif­fer­ent from the dark blue of the center. What has happened? The schema has turned 90 degrees clockwise. This is a correct pradakshina337 movement. This means pro­gress. The color white is transformed into blue. (B4) Eight-­petalled lotus On this dark blue ground again place the Mantra Pam. . . . ​[SCST, p. 16] The meaning of “pam” is unknown, of “sum” also. . . . ​from which emanates an eight-­petalled lotus. In the center of the lotus again imagine a ring formed by the sixteen Sanskrit vowels, twice repeated, ­going from right to the left. . . . ​[SCST, p. 16] This circle goes around to the left, apradakshina. The movement to the left refers to the dark side.338 (B5) Moon Iw ­ ill summarize the following points in the text, not word for word: the lunar disk arises from the meditation on the vowels and upon this the consonants. ­These go from left to right. ­Here we have the pradakshina movement, which turns ­towards the light, ­toward the conscious side. The leftward movement goes ­towards the dark side, to the feminine side, i.e., down into the darkness of the unconscious, whereas the rightwards movement moves t­ owards consciousness. For example, if you greet a high cleric, ­after bowing you must not place yourself in front of him but rather next to him, and then you must go around him to the right, clockwise. This is described laboriously in the discourses of the Buddha. To go around him in a leftwards direction would be unpropitious, a bad omen. You’d be showing contempt for him. One must approach him on the conscious side, in this way showing him that one recognizes his worth. When both ­these movements occur it is called: expansion downwards as well as upwards. (B6) Sun essence of the body Through meditation upon this image, the sun rises. From the rightward movement the light rises. The sun is the symbol of ultimate consciousness and clarity.

  See p. 85.   BH has added ­here “when man turns to his feminine unconscious” (p. 78).

337 338

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On the surface of the solar disc again imagine the Mantras Om, Â, Hûm, the essence of the ordinary physical body, speech, and mind. [SCST, p. 16] The essence of the physical body is created ­here, not the spiritual man. The mind and language, the ­things that m ­ atter to us, come only in second place, as sort of an add-on to the body. (B7) Lotus yoni Above all t­hese, meditate upon a Lotus Disc, the pure emblem of the female organ of the Female Deity. . . . ​[SCST, p. 17] (B8) Moon with lingam . . . ​and above that on the Lunar Disc, emblem of the male seed of the Male Deity. [SCST, p. 17] That is the sequence ­here. Through the apradakshina movement the feminine arises, the moon, the light that illuminates the night. Then comes the feminine lotus and ­here the moon with the lingam, the male organ. In a footnote to the text it says: The Deities created by the mind, the Male according to the Tantric Buddhists being the Symbol of Power and the Female of the mind which guides and uses it. [SCST, p. 17, n. 1] As you see, then, the symbol for the mind is not a masculine symbol as it us for us. Think of log­os, God the ­father, or think of the male Greek god Hermes. It is much more a feminine symbol that characterizes the mind. And ­there you see what sort of mind is characteristic for the East, a type of feminine mind (as seen by the man), a sort of unconscious mind. Not the generation of a creation or figure of consciousness but much more a creation of the unconscious. For the East, what pre­sents itself to us from the unconscious is the mind. But h ­ ere with us it is something connected to the ultimate development of consciousness. Spirit h ­ ere is the En­glish “mind.” All ­these considered as one, including the objects of worship, and their receptacles, and forming one Mandala as the Consciousness which is Eternal and Immutable (Dharma-Dhâtu-­Jnana). [SCST, p. 18] This is now, as you see, a complete unification of the masculine consciousness with the unconscious feminine mind. We also have certain reference points in Western culture, in that the Holy Spirit would be called

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upon as m ­ other by the early Christian gnostics in the Acts of Thomas.339 The Holy Spirit, Sophia, is a feminine being. ­There is even a famous love story between Bythos, the primal ­father, and Sophia, his youn­gest grand­ daughter, who falls terribly in love with him. It can be found in Iranaeus.340 You can also find that story in Hans Leisegang’s book.341 Concentrate on the above u ­ ntil it is vividly pre­sent to the mind’s eye. [SCST, p. 18] 339   The Acts of Thomas, a gnostic text from the third ­century CE, the original in Syriac, though Greek copies exist. It depicts the Indian mission and martyrdom of the Apostle Thomas. The second part or act contains the following invocation of the Holy Spirit: “Come, thou holy name of the Christ that is above ­every name./ Come, thou power of the Most High, and the compassion that is perfect./ Come, gift (charism) of the Most High./ Come, compassionate m ­ other./ Come, communion of the male./ Come, she that revealeth the hidden mysteries./ Come, ­mother of the seven ­houses, that thy rest may be in the eighth ­house./ Come, elder of the five members, mind, thought, reflection, consideration, reason; communicate with t­hese young men./ Come, holy spirit, and cleanse their reins and their heart, and give them the added seal, in the name of the ­Father and Son and Holy Ghost.” In the fifth act Thomas casts out the devil from a ­woman and grants her the seal by invoking the Holy Spirit: “Come, O perfect compassion, Come, O communion of the male, Come, she that knoweth the mysteries of him that is chosen, Come, she that hath part in all the combats of the noble champion (athlete), Come, the silence that revealeth the g­ reat t­hings of the w ­ hole greatness, Come, she that manifesteth the hidden ­things and maketh the unspeakable ­things plain, the holy dove that beareth the twin young, Come, the hidden ­mother, Come, she that is manifest in her deeds and giveth joy and rest unto them that are joined unto her: Come and communicate with us in this eucharist which we celebrate in thy name and in the love-­feast wherein we are gathered together at thy calling” (The Apocryphal New Testament, 1924, pp. 376 & 388). 340   In the second chapter of book one of Adversus Haereses [Against heresies], Saint Irenaeus gave the following account of Sophia’s passion (according to the teachings of Ptolemaios and his school): “But ­there rushed forth in advance of the rest that Æon who was much the latest of them, and was the youn­gest of the Duodecad which sprang from Anthropos and Ecclesia, namely Sophia, and suffered passion apart from the embrace of her consort Theletos. This passion, indeed, first arose among ­those who ­were connected with Nous and Aletheia, but passed as by contagion to this degenerate Æon, who acted ­under a pretense of love, but was in real­ity influenced by temerity, b ­ ecause she had not, like Nous, enjoyed communion with the perfect F ­ ather. This passion, they say, consisted in a desire to search into the nature of the ­Father; for she wished, according to them, to comprehend his greatness. When she could not attain her end, inasmuch as she aimed at an impossibility, and thus became involved in an extreme agony of mind, while both on account of the vast profundity as well as the unsearchable nature of the ­Father, and on account of the love she bore him, she was ever stretching herself forward, ­there was danger lest she should at last have been absorbed by his sweetness, and resolved into his absolute essence, ­unless she had met with that Power which supports all t­hings, and preserves them outside of the unspeakable greatness. This power they term Horos; by whom, they say, she was restrained and supported; and that then, having with difficulty been brought back to herself, she was convinced that the ­Father is incomprehensible, and so laid aside her original design, along with that passion which had arisen within her from the overwhelming influence of her admiration.” 341   Leisegang (1924), pp. 310–312.

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This is not about spontaneous visions but the conscious work and effort required to imagine t­hese t­hings in as lively and plastic a way as pos­si­ble. (B9) Vihâra (Monastery) Then proceed as follows:—­Within the magical protective fences, created as above by Mantras, imagine a ­grand ­temple (Vihâra). . . . ​ [SCST, p. 18] This is the interior of the entire mandala that I showed you.342 . . . ​quadrangular, with four entrances, built of vari­ous precious metals, on the summit of Mount Meru on each of the four sides. Imagine the walls to be five-­fold and of five dif­fer­ent colors in the following order, black, white, yellow, red, and green. ­These walls are surmounted by a yellow metal cornice ornamented with moons, to which are suspended bells with half and full loops of jangling metal bells waving in the wind. [SCST, pp. 18–19] This is a frequent motif in ancient Indian ­temples. In the t­ emple of Jagannath in Puri in Orissa343 this Hindu god, the lord of the world, is borne on a ­great eight-­wheeled carriage. Even ­today ­people occasionally throw themselves ­under the feet of the four thousand men who are pulling the carriage. And t­ here in this t­ emple one finds this ornamental motif everywhere, namely a bell hanging ­under a moon.

  See p. 57.   Jung stayed in Puri with Fowler McCormick from 13 to 15 January 1938, on which occasion he visited the Jagannath and Konarak ­temples. See Sengupta (2013), pp. 184–186. 342 343

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This motif has been adapted many times. Gradually a face emerged out of it, in the moon, i.e., out of the lunar vessel a face appears indicating consciousness and personification. Once the bell “speaks” and calls, it is already personified. It represents the voice of God that calls the believers to prayer, bewailing the dead: “Vivos Voco/ Mortuos plango/ Fulgura frango,” as Schiller says in “The Song of the Bell.”344 For this reason, it can also be replaced by the face of a god. Each of the four entrances has pillared porticos, the pillars being surmounted by four-­tiered cornices. ­These again are topped by the Wheel of Dharma. . . . ​[SCST, p. 19] One often finds wheels on Buddhist monuments ­because it is said that Buddha set the wheel of the law in motion in his first sermon in the grove at Benares. . . . ​figures of antelopes, umbrellas, banners, as also yak-­tail fans with jeweled ­handles. Imagine a beautiful arrangement of flowers, and gems and decorations and bannerets. The corbels supporting the cornice on the inner side are coloured blue on the east, green on the north, red on the west, and yellow on the south. The fourfold central wheel is sur-­mounted by a dome in the form of a Stûpa (Chorten) with four tiers at the base. [SCST, p. 19] The ancient stûpa form is similar to the baroque church towers of the Jesuits.345 It emerges out of a lingam. The stûpa building stands exactly at the place where the lingam stands in a Hindu t­ emple. Then imagine that outside the Vihâra ­there are the eight ­Great Cremation Grounds of the dead as follows. . . . ​[SCST, p. 19] One stills find such burning ghats in India ­today, in Benares it is the bathing ghats. Ghats are public places, used for vari­ous purposes. I already saw ghats in Bombay.346 The Tibetan mandalas are outside the ring of fire, nearly always surrounded by eight cremation places where all the horrors of the graveyard are depicted. The corpses are not always cremated, but are also left as fodder for vultures, to ward off demons. ­Here India’s 344   The Latin motto from Friedrich Schiller’s poem “The Song of the Bell” (1799) translates as “I call the living/ I mourn the dead/ I restrain lightning.” Schiller found it on the original bell of the Münster of Schaffhausen. 345   BH has ­here: “We have already spoken of the stûpas (see Lecture V)” (p. 80). 346   Jung began his journey to India in Bombay (Mumbai) where he arrived on 17th December 1937.

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fantasy flourished, and still it remains the gathering place for ­every horror and monstrosity. It symbolizes all the suffering of the world. (B10) Magic circle (mandala) with lotus Next imagine within the latter [i.e., Vihâra] a circle within which again picture an eight-­petalled lotus. [SCST, p. 21] (B11) Yogi as Mahâsukha Let the worshipper think of himself in the center of the Lotus as being the Chief Devatâ, Khorlo-­Demchog (Chakra-­Mahâsukha) with four f­aces symbolizing the four Purified Ele­ments, the four Boundless Wishes, the four Emancipations, and the four Acts. The face in front is blue, that on the left green, that at the back red, and that on the right yellow. To symbolize that he does not

10 february 1939  ∙  135

change from the Dharma-­Dhâtu-­Jnâna, the body is of a blue color. [SCST, pp. 21–22] Krishna as an incarnation of Vishnu is blue, like Osiris in Egypt. The blue body symbolizes the body of a god. To show that all the three Lokas . . . Kâmaloka is the world of the senses, rûpaloka is the world of form, arûpaloka is the formless, spiritual world. . . . ​are ­under His vision and that He knows the Three Times each Face has three eyes. [SCST, p. 22] The Indian gods are often represented with three eyes. ­Here we learn that this is in order to see the three times: past, pre­sent, and ­future. ­Every face has three eyes. ­There are four ­faces. The four ramparts are of four colors, which ultimately represent the four basic psychological functions. Even the four-­headed vajra was linked to the four ele­ments. In this case they signify divine attributes. The believer is elevated in this state of samâdhi to the being of the world from which the four qualities emanate. Also it is always repeatedly mentioned that the walls of the sacred room are of four dif­fer­ent colors. This is also expressed in ordinary spiritual art. I picked up an example of this in India.347 The blue color denotes that he is a god. He is concealed by five walls: green, yellow, blue, and red, while dark blue or black is the holy color of the center, the quinta essentia. B ­ ehind this lies what is to be cloaked. This is the god of the underworld: Yama, the god of death. In dark blue. This spectacle is now covered by the four walls, whose four colors are to veil the holy figure in the image from profane eyes. One must as it w ­ ere pass by the four walls in order to arrive via t­ hese four levels in a state of readiness to behold the image.

347   LSM noted ­here: “Then Prof. Jung shows a frame showing a blue god in contemplation.” ES wrote: “Jung shows a frame about 60 × 20 with Tibetan brocade fabric.”

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Yamantaka Mandala, Tibet, around 1700–1750, mineral pigments on cloth, private collection. Jung acquired this mandala in India. It is prob­ably the one he presented at the lecture of 12 February 1939. (Foundation of the Works of C. G. Jung)

348

Lecture 13

17 February 1939

Last time we left off with the construction of the symbols that I’ve written up for you once again h ­ ere. We spoke of that form with the many attributes, of the three eyes that ­every face bears, which belong to this figure with four ­faces who appears at the top. You may recall that ­these three eyes correspond to the three worlds: 1. Kâmaloka, i.e., the world of the senses, sensual and vis­i­ble, the world of love (Kâma is the love god); 2. Rûpaloka, i.e., the world of forms or ideas, corresponding to the Platonic world of ideas. According to Plato t­ here is “a place beyond the skies” when the soul lifts above heaven and leaves ­behind the outer surface of the world, thus arriving at that place where one sees the forms, the eternal ideas; so, that is the world of the manifold ideas, or forms;349 3. Arûpa, i.e., the world in which t­ here are no more forms, where every­thing becomes Maya, passing away into nothing. However, the three eyes also point to the three-­way division of time. One sees not only the dif­fer­ent worlds, but also the three times: past, pre­ sent, and ­future. To show that He knows the pro­cess of the evolution and involution of the twelve Nidânas. . . . ​[SCST, pp. 22]

348   Notes by LSM, ES, and the En­glish translation by BH. No notes from RS have been preserved. 349   Jung refers to Plato’s dialogue Phaidros, where the soul’s vision of the ideas is described (245c–240d). Jung reflects on this myth also in “Psychological Aspects of the ­Mother Archetype” (Jung, 1939, § 149) and “On the Nature of the Psyche” (Jung, 1947, § 275).

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An annotation in the text indicates this as: 1.) ignorance, 2.) impression, 3.) cognition, 4.) name and form, 5.) the six senses, 6.) touch, 7.) sensation, 8.) desire and attachment or craving, 9.) enjoyment, 10.) existence, 11.) birth, and 12.) old age and death . . . ​and that He knows the twelve Projections thoroughly, He is represented as with twelve hands. [SCST, pp. 22–23] So, this figure has twelve arms and hands. As a rule, both the Tibetan and Indian gods have several arms. Vishnu with four f­ aces, as well as Brahman, are represented with four arms and four heads. In Western iconography we have a similar repre­sen­ta­tion of the Trinity: a three-­headed divine being in the Christian church. Although this vivid repre­sen­ta­tion has been banned by the pope, in the monastery at Stein am Rhein350 such a tricephalous Trinity can still be seen. But in India this is still quite common. ­These twelve hands represent the so-­called twelve projections. According to the Tibetan definition t­ hese are twelve ways in which one can transfer oneself into the consciousness of another ­human being. It is a migration of one’s own consciousness into that of another person. So, a projection of one’s own consciousness. This is also thought to be spatial in that one can move through space as a consequence of this exercise ­after summoning magical powers, and t­here capture the consciousness of another person and recognize its contents. The twelve nidânas point to one of the basic teachings of Buddhism: this is the so-­called nidâna chain. This is a doctrine that goes back directly to the Buddha. The classic repre­sen­ta­tion can be found in Nidâna Samyutta, one of the collections of the Buddha’s talks. I ­will read you the so-­called proclamation of the nidâna doctrine. It goes: Thus, I have heard. On one occasion the Blessed One was dwelling at Sâvatthî in Jeta’s Grove, Anâthapindika’s Park. ­There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir” ­those bhikkhus replied. The Blessed One said this: “Bhikkhus, I ­will teach you dependent origination. Listen to that and attend closely, I w ­ ill speak.”—­“Yes, venerable sir,” t­hose bhikkhus replied. The Blessed One said this: “And what, bhikkhus, is dependent origination? With ignorance as condition, volitional

350   Saint George’s Abbey in Stein am Rhein, a former Benedictine monastery that dates back to 1007, located on Lake Constance.

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formations [come to be]; with volitional formations as condition, consciousness; with consciousness as condition, name-­and-­form; with name-­and-­form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-­and-­death, sorrow, lamentation, pain, dis­plea­sure, and despair come to be. Such is the origin of this ­whole mass of suffering. This, bhikkhus, is called dependent origination.”351 ­Here you see how the entire world-­form is derived from the inner realm, from the unknowing or ignorance about the cause of ­things (ávidyâ). Out of this arise the forms (rûpa). Out of ­these forms arises consciousness that perceives the world. Then in this world sensation arises (kâmaloka) and out of that comes thirst. “Kam” means thirst; “kâmaloka” is what arises out of thirst. ­There you have the entire nidâna chain, which is unbroken wherever one link tugs on the next, its successor pulling another along a­ fter that, and so on. “But the complete disappearance and coming to an end of not knowing brings about the abolition of impression; the abolition of impression brings about the abolition of name and form; the abolition of name and form brings about the abolition of the six senses; the abolition of the six senses brings about the abolition of touch; the abolition of touch brings about the abolition of sensation; the abolition of sensation brings about the abolition of thirst; the abolition of thirst brings about the abolition of desire; the abolition of desire brings about the abolition of existence; the abolition of existence brings about the abolition of birth; the abolition of birth brings about the abolition of old age and death, pain, sorrow, misfortune, disappointment and despair. This is the way in which the abolition of the w ­ hole sum of suffering is brought about.” Thus spake the Blessed One. Deeply touched in their hearts the Bhikhus rejoiced over the sermon of the Blessed One.352

351   The Connected Discourses of the Buddha, 2000, p. 533. Jung quoted this passage from Wilhelm Geiger (1922): Nidâna-­Samyutta, p. 5. 352   Nidâna-Samyutta, ed. Wilhelm Geiger, vol. 2, p. 3 (translated by BH).

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­ hese excerpts are learned by heart, so for this reason they have this T peculiar form, which is designed to be remembered. This nidâna chain, this necessary amalgam of cause and effect, at the same time is represented as both unfolding and enfolding. Like the twelve hands in our text taking up the world, so h ­ ere they also take it back again into the arûpa, the formless. To show that the Perfect Mind is both the Void and Compassion he holds in the upper hands a Dorje and a Bell.353 To show that Power and Wisdom are ever in ­union the first or uppermost two hands embrace His Spouse. [SCST, pp. 23–24] The power is Shiva, the creative and destructive god, and his wisdom is Shakti, his consort. The spirit is considered female. This corresponds to the ancient Christian conception of the Holy Spirit as female, as Sophia. Also as sapientia, i.e., wisdom. ­Later it says that He embraces Vajra Vârâhî who clings to Him. . . . ​[SCST, p. 27] The explanation of the correlation of the relationship of power and wisdom is described ­here as an embrace. Vajra means eternal, and vârâhî is the feminine of vârâha, the third incarnation of Vishnu. In this incarnation, God has taken on the form of a boar named vârâha, and is represented as having a h ­ uman body and a boar’s head. He transforms himself into the boar in order to fight a demon who has cast the earth down into the depths of the sea, and the boar tries to heave the earth up again with his teeth. This is why Vishnu fought the demon as vârâha. It took a thousand years before he had brought the earth up again. The demon is called Hiranyâksha. Hiranyâ means gold, âksha is the sense organ, âkshi is the eye. So this would be translated as golden eye. So this is the demon who sits beneath the sea and holds down the earth beneath it. The remarkable t­ hing is that in the Upanishads, a Hiranyâgarbha appears, a golden seed comes out of the womb of the world and has a redemptive significance. Usually Hiranyâgarbha is translated as golden child. He is depicted as a golden ball. This golden eye—­sun eye—is also a god, or the god. It is as if Vishnu w ­ ere fighting with a divinity, with himself, so as to bring the earth back to the surface of the sea. The sea signifies the unconscious, 353   According to ES at this point Jung again showed the cover image of Evans-­Wentz, Tibetan Yoga and Secret Doctrines (1935). See p. 128.

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the earth consciousness. ­There was once a time when the world, i.e., consciousness, got lost, when the conscious was flooded by the unconscious. In in any case this is a mythical projection of the primitive fear that the world could vanish in the unconscious. This is in fact the loss of soul that haunts primitives (perils of the soul), that souls suffer harm, i.e., are overcome by an unconscious state. One analogue is the state of ­those who fall ­under the influence of alcohol or who other­wise lose their self-­control, the berserkers, t­ hose old Germanics whom you’ll recall from the Icelandic sagas who lost their minds in the same way. However, this can also happen without any intense emotions arising, simply as the result of a dream. It can happen that you might wake out of sleep with the feeling that half your soul has wandered off. It must be found again. Among primitives the medicine men have their ways and means of reclaiming lost souls. The soul is seduced with bird cages,354 fin­ ger clicking and whistling, by imitating bird song, or dances are performed with ­these ­people as if in a tribe by the Red Sea. ­Those watching join in, pressing very close to the one affected, dancing around and around him, encircling him in order to make him conscious of himself. In this way they force his soul back into him again. This submersion of consciousness is described h ­ ere as an extremely unfortunate state. This is due to the primitive fear of the end of the world, for when consciousness perishes the world also perishes, b ­ ecause no one is t­ here to perceive this consciously. For this reason, the end of the world also becomes a symbol for the demise of consciousness. We do not realize the importance of our consciousness; it is a cosmogonic f­ actor of extraordinary significance. The ancient Indians knew this, and that is why they experienced the end of the world, i.e., of consciousness, as an evil trick played upon them by their evil demon. But the demon has a remarkable name: Hiranyâksha (golden eye), who engineered the dangerous submersion of the earth in the depths of the unconscious. Hiranyâksha is related to Hiranyâgarbha. Hiranyâgarbha is one of the most significant symbols of the Self, corresponding to the 354  See ETH Lecture 1934/35, BH, pp.  130–131: “Perhaps the primitive goes to the witch doctor and says: ‘Have you seen a soul flying by?’ The witch doctor goes to a tree covered in bird cages, some empty ones with open doors, and ­others with birds in them. He examines the cages and might say: ‘Yes, I have your soul bird ­here.’ Then the primitive lies down [130/131] and the witch doctor lays down a trail of rice grains from the cage to the head of the bereaved one. When the door is opened the bird, eating grain by grain, arrives at the head where he belongs and is once more integrated, and the m ­ atter is in order.”

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âtman-­purusha in the âtman philosophy. ­There it is a thoroughly positive figure, but h ­ ere it is negative.355 It can happen, as with primitives, that the possession of consciousness is of vital importance. Lacking it, crazy t­hings happen. It’s not for nothing that they have prohibition in the USA.356 And in Mississippi more than 50 ­percent are negroes.357 When they consume alcohol ­there are terrible situations, awful slaughters. So it is dangerous if consciousness is lost. But ­there are also other cases in which consciousness can be withdrawn from the world through a positive event, which remains quite offstage to consciousness. Yoga is one such technique that aims at creating just that: namely, this descent of consciousness into the depth of the unconscious in order to find God t­here, for then the Lord of blessedness ­will arise as Mahâsukha. Such is the purpose of this yoga. Such a god must be brought back in two aspects: one positive and one negative. So for example the goddess who manifests as Shiva’s consort is a varâhi, a sow, a highly improper female pig. . . . ​and who is red of color ­because She is devoted to the ser­vice of all sentient beings. [SCST, p. 27]

355   Hiranyâgarbha, Sanskrit for “golden germ” or “golden womb,” mythological founder of the yoga tradition. According to the Rigveda he is the supreme lord of all beings and the Mahâbhârata calls him the higher mind. He is also identified with Brahma, who was born from a golden egg. The name is also brought in connection with an a­ ctual sage who wrote an early text book of yoga. The legend of the image 59 of the Liber Novus is Hiranyâgarbha. As Shamdasani pointed out in his commentary: “In Jung’s copy of vol. 32 of The Sacred Books of the East (Vedic Hymns) the only section that is cut is the opening one, a hymn ‘To the Unknown God.’ This begins ‘In the beginning t­ here arose the Golden Child (Hiranyagarbha); as soon as born, he alone was the lord of all that is. He established the earth and this heaven:—­Who is the God to whom we s­ hall offer sacrifice?’ (p. 1). In Jung’s copy of the Upanishads in the Sacred Books of the East, t­here is a piece of paper inserted near page  311 of the Maitrâyana-­Brâhmana-­Upanishad, a passage describing the Self, which begins, ‘And the same Self is also called . . . ​Hiranyagarbha’ (vol. 15, pt. 2).” Cf. Jung’s lecture of 15 December 1939 (JMP, vol. 7). 356   Prohibition was implemented in 1920, making the manufacture, sale, and transportation of alcoholic beverages illegal u ­ nder the terms of the Eigh­teenth Amendment. It was repealed in 1933 with the ratification of the Twenty-­First Amendment, allowing individual state governments to retain the legislation. Mississippi was the last state to repeal prohibition, in 1966. 357  At the end of the nineteenth ­century African-­Americans formed the largest ethnic group in Mississippi, but between 1910 and 1940 many African-­Americans migrated north to escape poverty and racial discrimination. That was followed by a second wave of migration from 1940 to 1970. In 1960 the census estimated that only 42 ­percent of the population w ­ ere of non-­white descent. On racism and the civil rights movement in Mississippi, see Erenrich (1999). See also translator’s note.

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She is portrayed in h ­ uman form, and always red. She is described as the goddess of love ­because she is always devoted to serving humanity. She is wisdom bonded to the f­ather, trained to have empathy for all of humanity. She is the being through whom the ­whole of humanity is supported and illuminated. This is the plane portrayed in symbols that are thoroughly shocking for Western man—­indeed, highly obscene to our tastes and not exactly harmless. The Indian sees no such t­hing, and certainly nothing grotesque. In the famous cliff ­temples of Mamallapuram on the eastern coast of the Gulf of Bengal ­there is a wonderful figure of the Vârâha with the boar’s head, his small Shakti sitting upon him, kindly embracing and kissing him on the snout. This seems grotesque to us, but in no way is it repulsive to the Indian. For he sees the idea. Such images are not made for beauty. For an Indian the idea is ceaselessly meaningful and holy. With it he knows: this is the redeemer. H ­ ere Vishnu has become the boar to help the sunken earth climb back out of the abyss. For him that is hardly terrible. She has only one face to denote that all ­things have but one taste in the “That.” [SCST, p. 27] “In the That” means “in just-so being.” This impression you can also find elsewhere, that all ­things have only one taste in the state of being just-­so.358 This coniunctio of Shiva and Shakti, this unification of power and wisdom in masculine-­feminine form, such is the center of the mandala and constitutes . . . ​the very self of the incomprehensible secret of the Mind. [SCST, p. 31] ­ ere we reach the end of the a­ ctual precepts of yoga. What now folH lows are explanations of dif­fer­ent terms in the text, explanations of the philosophical content. I do not wish to bother you with t­ hese, but would like only to stress one point of special significance, which also shows us what is intended with this remarkable symbol series. The mandala devatâs, ­those divine figures that we have seen so often, are sambhogâkâya beings.359 Sambhogâkâya means embrace, relationship, unification, joy in

358  See also I Am That: Talks with Nisargadatta Maharaj (2012) on Shiva Advaita (being conscious of consciousness) as given by the cigarette roller of Mumbai. 359  “And ­these same Devatas are the (Nirmana-­kâya) manifest forms of the perfect Sambhogâkâya” [SCST, p. 33].

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connection. One might very suitably translate it with the alchemical expression of the coniunctio. The unification of masculine and feminine, of the unified body. The peculiar name comes from the fact that in the unified body two worlds are united: 1. The world of the nirmanakâya, i.e., the world of created, vis­i­ ble individual ­things, and 2. the other side, dharmakâya, i.e., the complete body of truth, the body of absolute truth. We have already seen in Buddha’s talks that the nidâna chain unites both worlds. On the one side is nirmanakâya, the kâmaloka, the vis­i­ble world, and on the other side the dharmakâya, the arûpaloka, the formless spiritual world of perfect truth. The Buddha text describes this as pure white light of enormous intensity in which nothing e­ lse can be distinguished. Between the formless and the fullness of form stands sambhogâkâya. Psychologically expressed: between the one unknowable unity of psychic being and the one essence split into the multiplicity of psyche is a world of form and idea. Psy­chol­ogy in the most modern sense describes this as the unconscious, and indeed not as the personal but as the collective unconscious. Sambhogâkâ corresponds precisely to the concept of the collective unconscious. ­There one finds archetypal forms corresponding to the devatâs, ­those divine beings who represent the intermediary world. Buddha gave the doctrine of the formless, of the dharmakâya which is also the doctrine of non-­being. And the doctrine of nirmanakâya as well. All ideas belong to sambhogâkâya, as do several gods, for they are all still forms. The sambhogâkâya beings often visited Buddha at night and had conversations with him:

Devatâ–­Samyutta.360 Nala Vagga. Sutta 1.1: Crossing the Flood. Thus I have heard. On one occasion the Blessed One was dwelling at Sâvatthi in Jeta’s Grove, Anâthapindika’s park. Then, when the night had advanced, a certain devatâ of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having

360  The Devatâ–­Samyutta [Connected discourses with the devatâs] is the first book of the Samyutta-­Nikâya consisting of the “Nala Vagga” and the “Nandana Vagga.”

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approached, he paid homage to the Blessed One, stood to one side, and said to him: “How, dear Sir, did you cross the flood?” “By not halting, friend, and by not straining I crossed the flood.” “But how is it, dear Sir, that by not halting and by not straining you crossed the flood?” “When I came to a standstill, friend, then I sank; but when I strug­ gled, then I got swept away. It is in this way, friend, that by not halting and by not straining I crossed the flood.” [The devatâ:] “­After a long time at last I see A brahmin who is fully quenched Who by not halting, not straining, Has crossed over attachment to the world.” This is what the devatâ said. The teacher approved. Then that devatâ, thinking “The teacher has approved of me,” paid homage to the Blessed One and, keeping him on the right, dis­appeared right ­there.361 Then at another point:

Sutta 1.3: Reaching. At Sâvatthi. Standing to one side, that devatâ recited this verse in the presence of the Blessed One: “Life is swept along, short is the life span, No shelter exists for one who has reached old age. Seeing clearly this danger in death, One should do deeds of merit that bring happiness.” [The Blessed One:] “Life is swept along, short is the life span, No shelter exists for one who has reached old age. Seeing clearly this danger in death, A seeker of peace should drop the world’s bait.” 362

361   The Connected Discourses of the Buddha, 2000, pp. 89–90. Jung quoted this passage from the German translation by Wilhelm Geiger (1925/1930): Samyutta-­Nikâya, vol. I, pp. 1–2. 362   The Connected Discourses of the Buddha, 2000, p.  90. Geiger (1925/1930): Samyutta-­Nikâya, vol. I, p. 3.

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Sutta 1.13: None Equal to That for a Son At Sâvatthi. Standing to one side, that devatâ spoke this verse in the presence of the Blessed One: “­There is no affection like that for a son, No wealth equal to c­ attle, ­There is no light like the sun, Among the w ­ aters the ocean is supreme.” [The Blessed One:] “­There is no affection like that for oneself, No wealth equal to grain, ­There is no light like wisdom, Among the w ­ aters the rain is supreme.”363 Let’s compare this with Eckhart’s words: All cereal nature means wheat, all trea­sure nature means gold, all generation means man.364 In ­these talks ­there is also one about the Nadanahain where the Buddhist concept of the gods is taught to the bhikkus.

Nandana Vagga Sutta 1.11: Nandana Thus have I heard. On one occasion the Blessed One was dwelling at Sâvatthî in Jetta’s Grove, Anâthapindika’s park. ­There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!,” ­those bhikkhus replied. The Blessed One said this: “Once in the past, bhikkhus, a certain devatâ of the Tâvatimsa host was reveling in the Nadana Grove, supplied and endowed with the five cords of celestial sensual plea­sure, accompanied by a retinue of celestial nymphs. On that occasion he spoke this verse: 363   The Connected Discourses of the Buddha, 2000, p.  95. Geiger (1925/1930): Samyutta-­Nikâya, vol. I, pp. 9–10. 364   Meister Eckhart: “Missus est Gabriel angelus (Luc. I, 26)” in Meister Eckhart, 1857, p. 104; En­glish translation as “The angel Gabriel was sent” (1924, p. 80). Jung comments on this passage in Psychological Types, §§ 425–426 (Jung, 1921). See also Jung’s lectures of 2 June 1939, 9 June 1939 and 19 January 1940 (JMP, volume 7).

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‘They do not know bliss Who have not seen Nandana, The abode of the glorious male devas Belonging to the host of Thirty.’ When this was said, bhikkhus, a certain devatâ replied to that devatâ in verse: ‘­Don’t you know, you fool, That maxim of the arahants? Impermanent are all formations; Their nature is to arise and vanish. Having arisen, they cease: Their appeasement is blissful.’ ”365 The gods too dis­appear again, they are only temporary forms. That is why the gods come to the birth of Buddha and to his death, that is why they need the teaching of the Buddha. They must even become h ­ uman in order to be redeemed, for that leads to perfection. Buddha was a man from the same ground. So we see that the sambhogakâya beings are half-­ material, half-­spiritual creatures who are also subject to frailty. The footnote to the text ­here speaks of such: “The embodiment of all that is wise, merciful and loving in the Dharmakâya—as clouds on the surface of the heavens or a rainbow on the surface of the clouds—is said to be Shambogakâya” [SCST, p. 36, n. 41]. A visualization and embodiment of the qualities of the dharmakâya, which is the final and ultimate result. His characteristics are wisdom, compassion, and love. The text continues: In this way one should dispel the notion that they are in any way inferior on account of their being mind-­evolved images which may be regarded with indifference. [SCST, p. 36] Evidently doubts ­were raised w ­ hether ­these beings actually existed. They are made from the imagination. ­These doubts that are so universal in the West exist even in the circles of Mahâyâna Buddhism. ­These beings are in no way inferior, they are all the more the psychic antecedents of the nirmânakâya devatâs . . . ​who in turn are none other than the Sambhogakâya Devatâs . . . ​ who again are not separate from the Dharmakâya. So should one 365   The Collected Discourses of the Buddha, 2000, p. 94. Geiger (1925/1930): Samyutta-­ Nikâya, vol. I, pp. 8–9.

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accustom the mind to regard the Divinities as superior beings. This entire Mandala is the subject of meditation by a highly developed mind . . . ​­these again must be thought of as being within the worshipper himself in the form of the thirty-­seven Devatâs. This practice is for men of the highest intellect. Men of middling and lower intelligence should identify the recollection of the body to be Khando­ma; . . . ​[SCST, p. 37–38] And so also should all psychological abilities. In the body ­there is the dakinî of the mulâdhâra chakra, the elephant who carries the earth. I have brought a picture for you.

The triangle is yoni. Within it one sees the lingam, which is entwined around it 3 and ½ times by the white snake. This prob­ably indicates time. ­There is no proof for that, but inasmuch as three is linked with time and space and four with eternity, it could mean that the snake is half in time and half in eternity, half becoming and half static. Time is often linked

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with the snake, its segmented form points to the consecutive pattern of time, as month, year, ­etc. The zodiacal snake creeps over the sky; and a snake who bites its tail stands for eternity. Above right is the dakinî, the Shakti of the mandala. This is the lowest center, resting on the base of the pelvis. It is an extremely confusing situation that I w ­ ill take up next time.366

366   ES: “Jung brought two books with him: 1. Evans-­Wentz, Tibetan Yoga and Secret Doctrines, about 3cm thick, bound in light green with the fourfold vajra on the cover. 2. A German translation of the talks of the Buddha, Vol. 1, Geiger’s translation, 1930. Jung praised this translation.”

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24 February 1939

Last time we came to the end of our very long text. You w ­ ill prob­ably have breathed a sigh of relief. But ­today I must still bother you with an overview and some explanation. Let’s bring ourselves up to date once again with the sequence of the pro­cess. As you still recall, the text of Shrî-­chakra-­sambhâra Tantra consists of thesis, antithesis, and synthesis. In the thesis the identification with the Buddha is first of all established. This is also expressed through identification with the vajra, i.e., the diamond being, the eternal being, or with the Mahâsukha, the lord of the mandala, the lord of perfect blessedness, including his feminine counterpart, the so-­called Shakti. Then follows the analy­sis of perception. ­There it is demonstrated that the lâma is in possession of all of his forms of perception. This is rather like an examination that he conducts upon himself. He demonstrates his knowledge of the vari­ous forms of perception , which is necessary if he is also to perfectly perceive what takes place during yoga. Other­wise he ­will not be able to become the Buddha. Then follows an assimilation of all beings into his own Self. This is already a thesis applying to the Buddha nature to which he has already pledged himself. Then follows an analy­sis of the four psychological functions, represented in a personified way as the four Buddhas linked to the four directions of the wind, i.e., in symbolic form:

367   Notes by LSM, ES, and the En­glish translation by BH. No notes from RS have been preserved.

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This is divided into four functions through which the ­whole perimeter of being can be perceived. The four functions are described as horizon lights.368 ­These exist in all religions. In Islam ­these are the angels of the North, South, West, and East. ­Here it is the essential components of the all-­Buddha. Then follows the antithesis: this is the defense of every­thing that could be raised against the thesis. First, the real­ity of ­human beings objects to such a thesis: the concupiscentia, i.e., desire and mâyâ, the illusion of being engendered by the madness of the senses. In the face of this the round, i.e., perfection, is invoked. Then follows the plea for absolution from sins and the projections of the twelve feminine devatâs. ­Here for the first time the feminine (the unconscious) is emptied outwards through projection, objectified. This takes place in the rectangular building on the circle of the horizon. ­These are the ten feminine devatâs who go in the eight directions of the horizon and ­towards zenith and nadir. The unconscious is projected outwards in all of ­these directions. The rectangular space is the familiar ­temple room (vihâra) in which the lâma is magically enclosed so that nothing external disturbs him. To strengthen the defenses weapons are construed, the vajra weapons. And the evil or the evil ones are annihilated. The final declaration reads: I am shûnyatâ, the void itself. This is the identity with the omnipresent being and non-­being Buddha.

  LSM: “circles of the horizon.”

368

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Then follows the synthesis. This is a positive pro­cess in which a long series of symbols is created. Out of the void (shûnyatâ) the four ele­ments are brought forth. Out of this Mount Meru is constructed. On the summit of the world-­mountain Meru the city of Brahma is constructed, above the town of the four-­headed vajra as summit, then the eight-­petaled lotus, the moon, the sun, the lotus with yoni, moon with lingam, vihâra and fi­ nally the magic circle, within which sits the lâma himself as Buddha. You must think of this as sort of built up from below. It is an intricate series of symbols. I have not yet explained the series to you. But it is a canonical array of the symbols for unconscious pro­cesses. And now I ­will propose to you a mediaeval counterpart for it: alchemical symbolism. The void is the original situation of the world, a state in which nothing exists. In fact t­ here is no world, t­ here is simply the void. This original state is chaos. I am hoping that when you think of alchemy you do not conjure up the art of gold making. That’s an understandable prejudice, a chronic misconception that one can count on. But it is quite doubtful that the making of gold has anything to do with it. A careful reading of the ancient Latin tracts turns up mottos like “Aurum nostrum non est aurum vulgi.”369 This is puzzling; when one investigates the symbolism more closely, one finds within it an uncommon amount of extremely in­ter­est­ing psy­chol­ ogy not yet explored by researchers. Only chemists have studied it so far. But they are not psychologists. Alchemy has existed since the first ­century BC, prob­ably longer. It was a peculiar pro­cess of initiation, a form of practical yoga, but regarded superficially it can in no way be compared with Indian yoga. However, if one looks into the symbolism more closely, one sees the same initiatic intention. Yet the procedure is completely dif­fer­ent. In alchemy, substances ­were always worked with. In yoga it happens within the person. Regarded superficially, t­here is no similarity between them, yet in both disciplines ­people are striving at something. During this alchemical pro­cess that provides no fruitful outcome, they are working away at something; they had visions. The alchemists named alchemy the royal art, their philosophy. The oldest texts date back to the first ­century BC. Berthelot’s Collection des anciens alchimisties grecs contains some very early Greek texts,  Lat. for “Our gold is not common gold,” a saying that Arnold de Villanova (c.  1240–1301) in the Rosarium Philosophorum attributed to “Se­nior,” which was the Latin name u ­ nder which the Arab alchemist Muhammad Ibn Umail (900–960) was known. 369

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e.g., the “Papyrus de Leyden.”370 ­There you can find the texts of Pseudo-­ Democritus371 and Comarius,372 the oldest alchemists known to us. All ­these texts contain practical instructions for goldsmiths and counterfeiters alike. To this day the Near East has always distinguished itself in the gold faker’s art. Many a traveller has cursed this art when he returned with jewelry from the Cairo bazaar and saw what it fetched at home. Along with t­ hese instructions for goldsmithing and so-­called chemists one finds interspersed something that was then called philosophy. We would call it mysticism ­today, just as one calls mystical every­thing one does not understand. ­These are also texts of a religious nature that have been researched by Dieterich.373 One of the earliest alchemists who is well-­known to us is Zosimos.374 He belongs in the third ­century. A series of Greek texts originates with him. He gave practical instructions, which undoubtedly refer to very specific chemical pro­cesses, in the same style as Comarius or Pseudo-­ Democritus, and scattered among them w ­ ere strange pieces of gnostic philosophy. What is equally in­ter­est­ing about it is that his main work is a letter addressed to a certain Théosébie, his soror mystica, the spiritual ­sister who also took part in his effort. ­Women played a ­great role in alchemy. That is something completely foreign to Eastern yoga, with the exception of Kundalini yoga where the devotion of the community is also shared by w ­ omen. This series of symbols has a g­ reat deal to do, then, with Tantric yoga.

370   The Leyden Papyrus, Greek magical papyri from Greco-­Roman Egypt from the second half of the third c­ entury. It is h ­ oused in the museum of Leiden (Netherlands). See Berthelot (1887–1888). 371   Pseudo-­Democritus, Greek phi­los­o­pher who ­under the name of Democritus wrote four books on alchemy. ­These texts from the first ­century CE belong to the earliest known alchemical writings. See Martelli (2013). 372   The Book of Comarius, phi­los­o­pher and high priest who tutored Cleopatra the divine in the sacred art of the phi­los­o­pher’s stone, in Berthelot (1887–1888), vol. 2, pp. 278– 297, and vol. 3, pp. 289–299; also Comarius (1963). 373   Albrecht Dieterich’s study Abraxas: Studien zur Religionsgeschichte des spätern Altertums (1891) was based on the The Leyden Papyrus. 374   Zosimos of Panopolis (active around 300 CE), a Greco-­Egyptian alchemist. His au­ then­tic writings are grouped in Au­then­tic Memoirs, the “Chapters to Eusebia,” the “Chapters to Theodore,” and “The Book of Sophe” (Mertens, 2006, p. 209). Jung had a par­tic­u­lar interest in the mystical aspect of his alchemy and wrote on three chapters from the Au­then­ tic Memoirs known as the “Visions.” See Jung, “The Visions of Zosimos” (1954), which is an extended version of Jung’s 1937 Eranos lecture entitled “Some Observations on the Visions of Zosimos.”

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Illustration from Michel de Marolles’ “­Temple des Muses” (Paris, Nicolas Langlois: 1655), c.1635–1638, a se­lection of Ovid’s fables. Jung owned a copy from 1733. See also Jung (1937), p. 366. (Credit: Warburg Library).

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The concept of chaos describes the original state of the world; it is an absolute, original state, an improbable original state, where the opposites are right next to each other, represented in countless images, with flames and drops of ­water among them, with signs of the dif­fer­ent planets, with signs of the dif­fer­ent metals and signs of the zodiac opposed in a hostile way, or interested in each other, or applied to each other, i.e., pairs of opposites in conflict, a constant intermingling, with no above and below or right and left. An excellent example can be found in an ancient book entitled “Le ­Temple des Muses.” It is called “Le Chaos ou l’origine du monde.”375 This chaos was mostly conceived of as darkness. This is where ideas from Genesis come in. “And the earth was without form and void and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the ­waters. . . .”376 The last sentence was drawn upon many times; this chaos, being darkness, was thought of as nigredo, the black, and it had to be made fruitful by the spirit of God as at the beginning of the world. Out of the chaos emerged firstly the four rhizomata, the four roots, the four ele­ments of Empedocles. ­These are the four parts expressed by the ancient Greek alchemists with the maxim: “to divide philosophy in four” (tetramerein ten philosophian). Philosophy is meant h ­ ere in two senses: first as the first original material (materia prima), and second as philosophy, which must be divided into four parts. Chaos is the materia prima; it cannot be understood by us. For ­these ­people the entire natu­ral world was materia, and pure miracle. Which is why every­thing they did not understand was projected into it. And the workings of the psyche are the philosophy we do not understand. Philosophy was always much more than a critique of knowledge, it was a specific way of life, an experience. The ancient natu­ral scientists had this kind of experience in all the unknown materials of the universe. Such was the unknown mysterious country into which one could proj­ect ­every won­der. “To divide philosophy into four.” ­Matter was divided into four ele­ments and therefore philosophy had to be divided into four parts. This division into four was described as the series of the four colors: nigredo, i.e., darkness; albedo, i.e., the ascent of light, becoming light; citrinatis, i.e., becoming yellow, and fi­nally the strange color suggested by the Greek word   See image on p. 154.   Genesis 1:2.

375 376

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“iosis”: “becoming iosis.” Berthelot sometimes translated it as violet, but that is questionable. The colors indicate four directions, being further the four functions of consciousness. Evidently it is h ­ ere a m ­ atter of the splitting of an original unconscious state into four recognizable functions. Now, the world mountain Meru emerges out of this state, out of this completeness, this already differentiated state that is identical to the entire created world which one can grasp with the senses, about which one can think, feel, and have all sorts of intuitions. The old conception is such that all subsequent potential is already contained within the chaos, including, therefore, man. However, not man as we know him, but philosophical man, homo philosophicus, also described as “philosophical Adam.” This doubled as a particularly soulful being, also known as “anima.” It came from a substance that could not be expressed in terms of the four ele­ments, a type of ethereal substance, hence also called aetherius. An idea one also finds among primitives who differentiate the subtle body, the breath body, from the vis­i­ble body. The subtle body is also described as anima. In Latin, animus, in Greek anemos, meaning wind or breath, thus a being of breath. This notation runs through the ­whole of alchemy. And you can find this idea the world over. Everywhere you have the idea of this subtle body, not as immaterial but of a finer quality (subtle), including the spirits. The homo philosophicus is thought to consist of four natures: earth, ­water, air, and fire, corresponding to the four ele­ments. The same idea of the primordial being is also described as an egg, which is not only a man within the chaos, but also a potential existence, potential life, described as an egg: this is the “philosophical egg,” the ovum philosophorum. This egg must be divided into four, which together make up the one, the four-­ as-­one. This second or four-­as-­one brings to perfection something that is pre­sent in potentia in the chaos. This separatio elementorum was also equated with the four seasons. The four seasons are the attributes of homo philosophicus. So this primordial man is also paired with time. We find the same ideas in India where Prajâpati377 is connected with the year. Also, the liturgical year of the church is exactly like Christ, since that is the course of his life. He is the course of time. The same idea you ­will also find among the Neo-­ Platonists, where the ­actual creator is Chronos and the creator of time is   See lecture 1, 28 October 1938, p. 10.

377

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Aion, b ­ ecause everywhere creation occurs, time is also t­ here. And the same idea is at work in Proclus,378 who is the originator of Bergsonian philosophy. The idea of the durée créatrice is the only intuition you w ­ ill find in Bergson’s works.379 The division of the four ele­ments must now be overcome by the so-­ called coniunctio, i.e., by their conjugation or composition. I have to mention this b ­ ecause Mount Meru is one such amalgam. In between is the separation of the four ele­ments. Of this an alchemist once said that it is achieved through moral philosophy. So, this separation or division into four is produced by the psychological pro­cess and dissolved again in the same way. Through psychological knowledge. The author of this quotation is an honorable doctor from the mid-­sixteenth ­century who lived in Basle and Frankfurt: Dorneus.380 He was a sort of colleague of mine! He 378   The neo-­Platonist phi­los­o­pher Proclus Diadochus (412–485CE) developed the concept of an imparticipatable time (amethektos chronos), i.e., the “monad” of time, that encompasses time in its entirety and thus excludes any notion of movement or change. It is due only to the twofold character of the soul, as essence in eternity on the one hand and activity and energy in time on the other hand, that movement and differentiation emerge. With that motion, participated time (en methexei chronou) starts to evolve from the timeless suspension of imparticipatable time. The distinction of past, pre­sent and ­future as well as sequential differentiation come only with the emergence of participatable time. The assumption, ­here also brought forward by Jung, that Proclus identified chronos (Greek for time) with the mythical Kronos, has been disputed: “However, Proclus could have identified Time imparticipatable with Kronos (which in his scheme personifies the essence of Intellect). From early antiquity, time, in Greek chronos, was sometimes identified with Kronos, Zeus’s ­ father. This substitution was believed to have been first used philosophically 1,000 years before Proclus, by one of Pythagoras’ teachers, Pherekydes (sixth c­ entury BCE). In Late Antiquity, it was ­adopted widely and became well established. Proclus does not seem to be committed to it. The most likely reason is that as a Platonist he shows his support for Plato’s derivation of the name ‘Kronos’ as ‘koros nous’ in the sense of pure intellect (Cratylus 396b): what the essence of Intellect is.” (Siorvanes, 1996, p. 135) 379   In his 1919 Bedford College lecture in London Jung argued in a similar vein: “In philosophy, Bergson affords an example of the revival of a primordial image with his conception of “durée créatrice,” which can be found in Proclus and, in its original form, in Heraclitus.” (Jung, 1928, § 278). In Psychological Types Jung argued that Bergson’s concepts of élan vital and durée créatrice “­were current even in antiquity, particularly in Neoplatonism” (Jung, 1921, § 540). On Jung and Bergson see Shamdasani (2003), pp. 207– 210, 227–230. 380   Gerhard Dorn (c1530–1584), also Gerardus Dorneus: alchemist and phi­los­o­pher. Born in Mechelen (Habsburg Netherlands) he lived in Basle and Frankfurt. Dorn studied with Adam von Bodenstein, with whom he printed many Paracelsus manuscripts for the first time. He edited and translated Paracelsus’ Aurorae Thesaurusque Philosophorum (1577). His own works include Chymisticum artificium naturae, theoricum et practicum (1568) and can be found in the first volume of the Theatrum Chemicum (1602), which Jung studied on his journey through India in 1937/38: “The journey formed an intermezzo

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said; “Knowest thou not that heaven and the ele­ments ­were formerly one, and ­were separated by a divine act of creation from one another, that they might bring forth thee and all t­ hings.”381 So it is very in­ter­est­ing that this idea of the division into four is an ancient one, prob­ably megalithic in origin. An En­glish acquaintance of mine, Mr. Layard, made a very in­ter­est­ing discovery on the isle of Malekula in the New Hebrides where a megalithic culture lives that erects dolmens. A symbolic drawing and quartering of the body is also used as an initiation.382 This is an idea also found in alchemy, namely that this homo philosophicus was sort of mortified. A killing off of this ­thing situated in the chaos and then its quartering. This is also shown in an old Rorschach print of the Splendor Solis from the alchemical collection Aureum Vellus of Salomon Trismosin. 383 in the intensive study of alchemical philosophy on which I was engaged at the time. This had so strong a grip upon me that I took along the first volume of the Theatrum Chemicum of 1602, which contains the principal writings of Gerardus Dorneus. In the course of the voyage I studied the book from beginning to end. Thus it was that this material belonging to the fundamental strata of Eu­ro­pean thought was constantly counterpointed by my impressions of a foreign mentality and culture. Both had emerged from original psychic experiences of the unconscious, and therefore had produced the same, similar, or at least comparable insights.” (Jung, 1962, p. 331). 381  Gerhard Dorn, Speculativae philosophiae, 1602, p.  276: “Ignoras caelum & elementa prius unum fuisse, divino quoque ab invicem artificio separata, ut & te & onmia generare possent?” Jung quoted this again in Aion (Jung, 1951, § 250) and Mysterium Coniunctionis (Jung, 1955/56, p. 221, n. 555; and § 658). Jung highlighted this passage with pencil in his 1602 edition. 382   John Willoughby Layard (1891–1974): En­glish anthropologist and psychotherapist. In 1914–1915 Layard went to the New Hebrides Islands in Melanesia to undertake anthropological studies (Stone Men of Malekula, 1942). ­After his return to ­England he suffered a series of m ­ ental breakdowns, which lead him to undertake analy­sis with Homer Lane, followed by Wilhelm Stekel and Fritz Wittels. In 1929 Layard attempted to commit suicide in Berlin. He survived and moved back to E ­ ngland. In the early 1940s he started to see patients as an analyst while continuing his own therapy with H.G. Baynes, Gerhard Adler, and Jung himself in Zu­rich. His main psychological work is entitled The Lady of the Hare (1944). For a con­temporary assessment of Layard as anthropologist, see Geismar (2009). 383   Salomon Trismosin, was a legendary German alchemist from the fifteenth and sixteenth ­century, who allegedly was the teacher of Paracelsus. The Aureum Vellus, oder Guldin Schatz und Kunstkammer (1598–1599), also known as The Golden Fleece, a collection of nineteen alchemical treatises, was printed in Rorschach in 1598. A second part appeared in 1604 in Basle. It contains also a copy of the Splendor Solis, a pictorial treatise of 22 images, which was attributed to Trismosis. The earliest version dates from 1532–1535. The British Museum h ­ ouses a par­tic­u­lar beautiful manuscript from 1582. In his lecture Jung showed plate 10 to his audience, which Eduard Sidler remembered as follows: “After the lecture Jung shows the image of the quartered man. The body lies in ­water and next to it stands a man with a sword in his hand. The decapitated head is golden. Jung says: ‘The phi­ los­ o­ phers used to describe themselves as sons of the golden head. The expression

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Splendor Solis (plate 10). Image from Jung’s copy (Foundation of the Works of C.G. Jung)

Homo philosophicus has had his four limbs torn off: the quartering. You find the same also in other alchemical texts, e.g., “matrem mortifica,

originates in the Greek. I believe the man with the sword is holding the decapitated head by the hair in his left hand’.”

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manus ejus et pedes abscindes.”384 Exactly this is still done in Malekula, of course not for real but as a symbolic ritual. Now you see that it is evidently peculiar philosophical ideas that lie ­behind this, namely that something that was an unrecognizable, incomprehensible unity has been dissolved into a quaternity through psychological differentiation, into a system of order, and that, through this, a sort of sacrifice has taken place, the sacrifice of the original, purely natu­ral man. Primitive rituals have the same meaning too. I heard this for myself from the Kavirondos.385 The young men who did not submit to ritual circumcision ­were labelled as animals in specific tribes. In Buddhism it is the sacrifice of the ávidyâ, of the unknowing, unconsciousness. Out of this arises a differentiated conscious awareness. The instinctive unity is therefore quartered and re-­unified. This second unity is Mount Meru. The symbol of the mountain also plays a ­great role in alchemy. ­There is an allegorical story about the Mons Mambracus in anywhere-­land. At the top of this mountain grows a strange plant called Lunatica or Lunaira, or Lolium.386 A ryegrass, bearded darnel. It means that one can become inebriated or go crazy from it. But ­here, Lunatica is a fantasy plant, although it is also a cure-­all. It is necessary to fulfill the purpose of the alchemical pro­cess, namely to transform the incomplete and to transpose it into the state of perfection, of completeness. This plant as a means of healing is also expressed in another form, as a miraculous stone that must be sought on the highest mountaintop. This is already in the text of Comarius from the first ­century. ­Later it is rendered as the king standing on a silver mountain from whom the golden streams flow (reguli auri) just as streams flow from Mount Meru, and around it the river Jambrinada, which is full of gold. It is also said that birds are symbols of sublimated vapors that arise from the heated ­matter. They fly up to the top of the mountain, to the highest point in the chemical retort. Or, if an oven is used, into the oven where the vapors condense. This was the “Mount.” 384   Aenigmate Phil. VI (Art. Aurif. 1593, I, p. 170):“Mortify your m ­ other and cut off her hands and feet.” 385  From October  1925 to April  1926, Jung travelled together with Helton Godwin (“Peter”) Baynes (1882–1943), George Beckwith (1896–1931), and Ruth Bailey to the Mount Elgon (14,177 feet), which lies at ­today’s border of ­Kenya with Uganda. They stayed for a while with the local tribe of the Elgonyi. The term “Kavirondo” refers to the native p ­ eople living in the valley of the Nzoia River, on the western side of Mount Elgon, and along the North East coast of Lake Victoria. See Jung (1961, pp. 253–270) and Bailey (1969–1970). 386  See Jung (1955/56), §§ 156–157.

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The mountain was also used symbolically. For example, ­there is a point in Michael Maier where a vulture sits on the mountain top and says: “I, says he, am the black from the white / and the yellow from the red / the veritable truth that does not deceive.”387 This corresponds to the four colors. This vulture has four dif­fer­ent qualities and sits on the top of the mountain. If one investigates ­these medieval texts, one unavoidably finds the closest analogies in the language of the Church ­Fathers. The thinking of the medieval natu­ral scientists is still completely influenced by the language of the Church ­Fathers. For this reason, in all ­these expressions and symbols one must carefully compare the meaning they have in the hermeneutic language, i.e., with the interpretive language of the church. So the mountain is a symbol of Christ. Ambrosius says of Christ that he is the “mons exiguous and magnus.”388 And Saint Augustine says Christ is “mons magnus ex lapide prava.”389 This peculiar idea refers to a point in Daniel 387   From Michael Maier’s (1568–1622) Atalanta Fugiens (1618). The German translation of 1708 was entitled Michaelis Majeri Chymisches Cabinet. Chapter  43 is entitled: “The vulture is swaying on the top of the mountain/ with constant. / I, black and white animal! Possess the yellow and red also/ The torpid raven is like me alone/ In the dark night and the light of day/ from him and me the wise one leads no sage.” (1708, p. 127). Jung’s quotation is on p. 128. 388   Saint Ambrose (c. 340–397) wrote in the second book of De Interpellatione Iob et David [The prayer of Job and David]: “Consideremus ne forte divinitas Christi mons magnus. Denique ‘coelom et terram complei, dicit Dominus’ (Jerem. XXIII, 24).” Si ergo divinitas Christi mons magnus est, utique incarnation ejus mons exiguus est. Utrumque ergo Christus, et mons magnus et minor: magnus vere, quia magnus Dominus et magna virtus ejus: minor, quia scriptim est: ‘Minorasti eum paulo minus ab angelis (Psal. VIII, 6).’ ” (Ambrosius, 1862–1865, p. 857) [“Let us consider if perhaps Christ’s divinity is the g­ reat hill. Indeed. ‘I fill the heaven and the earth, says the the Lord.’ (Jer. 23.24) If then Christ’s divinity is the g­ reat hill, surely His incarnation is the small hill. Therefore Christ is both, being both a g­ reat hill and a lesser one—­a ­great one indeed, ­because ‘­great is the Lord and ­great is his power, (Ps. 146 [147A].5) and a lesser one, ­because it is written, ‘You have made him a l­ittle less than the angels.’ (Ps. 8.6).”(Ambrosius, 1972, p. 401)] 389   Saint Augustine of Hippo (354–430), Sermon 147A, 4: “Daniel autem sanctus vidit visum, et scripsit quod vidit, et ait, vidisse se lapidem praecisum de monte sine manibus. Christus est, de gente Iudaeorum veniens; erat enim et illa mons, quia regnum habet. Quid est: Sine manibus? Sine opere humano lapis praecisus, quia masculinum opus non accessit ad virginem, ut nasceretur sine opere humano. Lapis praecisus de monte sine manibus; et confregit statuam, in qua significabantur regna terrarum. Et quid dictum est? Ipse est lapis, in quem offenderunt Iudaei; offenderunt in lapidem offensionis. Quis est mons, in quem offenderunt haeretici? Audi ipsum Danielem: Et crevit lapis ille, ait, et factus est mons magnus, ita ut impleret universam faciem terrae” (Dan. 2: 34–35). [“The holy Daniel, however, saw a vision, and wrote down what he saw, and he said that he had seen a stone hewn out of a mountain without hands. It’s Christ, coming from the nation of the Jews, which was also a mountain, you see, b ­ ecause it has the kingdom. What does it mean, without hands? A stone hewn without ­human activity, ­because no masculine activity was involved with the

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when the stone that detaches itself from the mountain without the intervention of ­human hands falls at the feet of the brazen image made of clay and destroys the ­whole image.390 This was applied to Christ. So he was called the stone b ­ ecause he described himself as the cornerstone, the lapis angularis.391 So Christ is the small stone out of which an entire mountain has come. Conversely, Mary is also described as a mountain b ­ ecause the small stone comes from her.

virgin, so that he was born without ­human activity. A stone hewn without hands from the mountain; and it shattered the statue in which all the kingdoms of the earth ­were represented. And what is it that Paul said? That is the stone over which the Jews stumbled; they stumbled over the stone of stumbling. What is the mountain over which the heretics tripped? Listen to Daniel again: And that stone grew, he said, and became a ­great mountain, such that it filled all the face of the earth”] (Dn 2: 31–35). (Augustine, 1992, p. 454); BH translation: “A large mountain which came out of a small stone.” 390  “Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that w ­ ere of iron and clay, and brake them to pieces” (Daniel 2: 34) [KJV]. 391   Matthew 21:42: “Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s ­doing, and it is marvelous in our eyes?” [KJV]. Cf. Psalm 118:22; Mark 12:10; Luke 20:17; 1 Peter 2: 6–8.

392

Lecture 15

3 March 1939

Shrî-­chakra-­sambhâra Tantra Alchemy I. Shûnyatâ I. Chaos II. Ele­ ments II. Tetramerie III. Mount Meru III. Mons IV. City of Brahma IV. Civitas, castrum V. Four-­headed vajra, V. Quaternitas 4 colors VI. Lotus VI. Flos auri VII. Moon VII. Luna VIII. Sun VIII. Sol IX. Lotus with yoni IX. Al-­baida (Beya) X. Moon with lingam X. Conjunctio XI. Vihâra XI. Hermetic vas XII. Mahâsukha XII. Lapis, hermaphroditus, homunculus

To recap: we got as far as the medieval parallels with shûnyatâ, the void: chaos. This is a sort of watery sphere that contained a mixture of all the ele­ments.393 The four ele­ments that emerge from shûnyatâ are the division into four psychic functions or four ele­ments of nature. This corresponds to the divisio aqaue of the primordial ­water into four ele­ments. An action that is consummated symbolically in the Catholic church on Easter Saturday, where the priest divides the ­water with the sign of the cross. The holy ­water is divided again into four ele­ments in order that this ­water may acquire the ability to effect spiritual rebirth. This meaning also exists in mediaeval philosophy. The primordial w ­ ater is divided so that it acquires the power to create a new world.

  Notes by LSM, ES, OK, and the En­glish translation of BH.   ES: “[Jung] shows illustrations in the book entitled Le ­Temple des Muses.” See illustration on p. 154. 392 393

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Then to Mount Meru. You know many parallels related to this: Mons, upon which the lapis philosophorum is found, or where the miraculous plant lunaria (flax or darnel) grows. A sign that it concerns the head. And a mystery that is explained in alchemical language. In fact, it is a psychological mystery. This mountain is identical to Christ, also to the ­mother of God. The small stone has been hewn from the mountain without hands, the stone that dashed the feet of the metal statue. In the book of Daniel. This stone was always related to the cornerstone, the lapis angularis, and hence Christ was also called lapis angularis or parvulus or exillis in mediaeval language. It was hewn from the mountain, and for this reason the mountain is also Mary. In psy­chol­ogy we must return to t­ hese t­ hings ­because other­wise we cannot understand the symbolism used by our unconscious. We must know how the ­human spirit was originally created. This is a kind of comparative anatomy of the spirit. In comparative anatomy we cannot understand the form if we d ­ on’t know the biological antecedents. If we seek to understand the unconscious psyche, we must understand its history and hence reach back to the e­ arlier functioning of the ­human spirit. ­There we ­will find all ­those forms that we encounter in dreams. In such texts as I am explaining them you ­will see how the unconscious is mobilized for the aim of the transforming the conscious personality. This is active imagination. All yoga exercises are relevant h ­ ere. In the summer we ­will have the opportunity to discuss the exercises of Saint Ignatius of Loyola, the only official medieval form of yoga in the West. The unofficial Western yoga that concurs fully with that of the East is precisely this yoga of alchemy. But t­here are no comprehensive works on it b ­ ecause t­oday the ­whole history of alchemy is handled by chemists who naturally have no interest whatsoever in psy­chol­ogy. When one understands the contents of the mysteries better, one can understand why they kept t­hese ­things secret, as was done with t­ hese Tibetan texts that I’ve presented to you. They have become known only in the last few years, a­ fter the lamaist scholars declared their intention to gradually make t­ hese texts known to the West. Thanks to a series of eminent researchers, chiefly Woodroffe and the American Evans-­Wentz,394 they have now been introduced to the West. Last time we s­ topped at the symbol of the mountain. I already said that on the one hand the mountain is identified with Christ, on the other hand with Mary, and thirdly with the Holy Spirit, Divinitas Sancti Spiritus, who has a remarkable relationship with Mary in the early church. It is known   On Woodroffe see n. 17; on Evans-­Wentz see n. 241.

394

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that the Sapienta Dei or Sophia was considered to be feminine and identical with Mary, the b ­ earer of God. So we have three divine forms, identical with the mons. If we recall that the world emerges out of the four ele­ments, then in the same way the world-­form also emerges out of it, and in mediaeval philosophy this appears personified in divine forms. The protruding form is declared to be identical with the mountain. By the way, we also do this when we personify a mountain with a name like “Jungfrau,”395 for example. Now for the symbol of the city of Brahman. In alchemy we have parallels with civitas (city) or castrum (­castle). Mainly we find that civitas or castrum is a symbol of Mary, therefore feminine in meaning, b ­ ecause the city is the cherishing one. So in Alanus de Insulis from the twelfth or thirteenth c­ entury, Mary is called acies castrorum,396 castellum, civitas, or even gazophylacium, i.e., the trea­sure ­house (also domus thesauria).397 ­These descriptions all stem from the Church ­Fathers but w ­ ere also applied in alchemy to account for the wisdom (sapientia) or the truth (veritas) of natu­ral philosophy. ­Here is what one of ­these ancient Latin phi­ los­o­phers says:398 Wisdom is a ­castle that cannot be stormed. And he says that this stronghold secures a trea­sure that w ­ ill be removed ­after death. Clearly, the idea is that this city safeguards a prize that a­ fter death w ­ ill be borne away. Evidently it’s taken to heaven or in any case is destined for post-­mortal existence. ­Here we find the idea suggested by the fifth symbol, namely the vajra. This actually means diamond; due to its hardness and incorruptibility, it symbolized eternal endurance. Hence, you may well translate all t­hose 395   “Jungfrau” (Engl. virgin), 4158m, is the third-­highest mountain in the Bernese Alps. Together with the Eiger and the Mönch (Engl. monk), it forms one of the most spectacular alpine landscapes in Switzerland. The origin of the name comes from the grazing meadows on the northwestern slopes of the mountain, which ­were owned by the Augustinians and locally referred to as the “Jungfrauenberge” (Eng. virgin peaks). 396   Song of Solomon—6:3-4: “pulchra es amica mea suavis et decora sicut Hierusalem terribilis ut castrorum acies ordinata” [Vulgate]; ‘Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.” [KJV]. 397  Alanus de Insulis (c1128—­c1213), also known as Alain de l’Isle or Alan of Lille, French theologian, phi­los­o­pher and poet, took part in the Third Lateran Council (1179). Though anti-­scholastic in nature, his Neoplatonic philosophy contained a mystical as well as rational strand and was strongly influenced by Boethius. His main work is Ars Fidei Catholicae. Other works include Tractatus contra Haereticas and Theologicae Regulae. Jung refers h ­ ere to Alanus’ sermon on Psalm 86, “Gloriosa dicta sunt de te, civitas Dei” (Alan of Lille, 1855, pp. 200–201B). For an En­glish translation of Ars praedicandi see Alan of Lille, 1981. See also p. 190. 398   The En­glish translation by BH refers to Gerardus Dorneus (BH, p. 98). On Dorneus, see n. 380.

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Sanskrit compounds with vajra as “eternal.” That’s the trea­sure secured in the ­castle. The same idea was pre­sent in mediaeval alchemy, that the sapientia Dei was like four ­castles:399 one is crystal, the second silver, the third diamond (vajra), and the fourth beyond the domain of the senses, i.e., humanly indiscernible. ­There is always something remarkable associated with the fourth number. I simply want to direct your attention to it, namely, that this fourth quality can no longer be understood with ratio [reason]. It has a peculiar parallel with the four psychological functions of consciousness: among sensation, thinking, feeling, and intuition, intuition as a fourth function is much harder to understand. We can define it only as apperception through the unconscious. We ­don’t know how we arrive at intuition. This is where the quality of the fourth type comes in, which is rather peculiar and can be described only with difficulty. You can see that even the ancient alchemists recognized this, who also say: the ­castle is where the “philosophicus amor” is contained: “Videtisne relucens illud et inexpugnabile castrum? In eo se continet philosophicus amor, de cujus fonte fluunt aquae vivae quas qui desgustarit semel non sitit vanitatem amplius” [“See you not that shining and impregnable tower? Therein is Philosophical Love, a fountain from which flow living ­waters, and he who drinks thereof ­shall thirst no more ­after vanity.”].400 The love of philosophy, the striving for truth, of transformation into incorruptible substance: for ­these natu­ral phi­los­o­phers, philosophy was a way to the inner transformation of man, and therefore, as I said, a prob­lem we no longer know anything about. ­There is still the idea of the heavenly Jerusalem, which we know from the Revelation of John.401 That’s a proper c­ astle, richly bejeweled in the author’s fantasy. All ­these ideas also turn up in alchemy, where the philosophical gold is a wonderful glass, a vitrum aureum, evidently an amalgamation of the idea of crystal, diamond, and gold, the idea of the most valuable substance. Rather l­ ater, Giovanni Francesco Pico della Mirandola, the nephew of the famous Giovanni Pico della Mirandola, used the same image in his

  Gerardus Dorneus, see n. 380.  Thomas Vaughan, Anima Magica Abscondita: Or a Discourse of the Universal Spirit of Nature, 1650, p. 40. Jung quoted the the passage in Latin from the original edition in his library. The En­glish translation is by Arthur Edward Waite (pp. 105–106). The editor wishes to thank Christopher Wagner for pointing out this reference. 401   The description of the “New Jerusalem” can be found in chapter 21 of the Book of Revelation. 399 400

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book about fantasy: the soul dwells in a royal c­ astle.402 So it’s no surprise if Christ himself is described as civitas, the walled city, he being the one who takes the ­human soul upon himself. This idea comes up very early, not only in the Christian Church F ­ athers but also among heretics of the early church. Hippolytus403 informs us that t­here used to be gnostics who spoke of walls and a ­castle in which the ­human soul resides. ­There is in fact such a text in the Bodleian library in Oxford, the Codex Brucianus.404 ­There, a Coptic text has been discovered that is a proper gnosis. ­These ­things are very rare b ­ ecause they w ­ ere vehemently persecuted by the church, and virtually the entire lit­er­at­ ure of gnosis was destroyed, leaving us with fragments. Some of ­these ­were retained by the Church ­Fathers who condemned this thinking, but who could not help but mention it, naturally in a grossly obfuscated form. In Egypt, a series of such texts has been discovered in which ­there, too (thank god), the writings of Mani ­were found.405 In this codex one comes across the idea of the monogenes or autogenes, of autogenesis, of self-­generation, the indigenous one: “who dwelleth in 402  Giovanni Francesco (also known as Gianfrancesco) Pico della Mirandola (1470– 1531), phi­los­o­pher, wrote, among o ­ thers, a book entitled De Imaginatione (1501): “Hence ever imminent to the soul is the danger that its own proper work may be hindered, or that it may be soiled by contamination with the corporeal, ­because the imagination has more commerce with reason than with intellect, that purest and highest of all the powers of the mind. When the soul has withdrawn itself into the intellect, ­there, as in its own protected palace and enclosed citadel, it reposes and is perfected.” (Mirandola, 1930, p. 81) 403   Saint Hippolytus of Rome (c.170–­c.232 CE), Christian martyr and theologian, the first antipope during the pontificates of Saint Urban I and Pontian. His main works are the ten volumes of Refutations of All Heresies, also known as Philosophumena. The Greek text gives an overview of pagan and gnostic Christian beliefs in order to demonstrate their heretical nature. 404  The Codex Brucianus is a gnostic manuscript in the Coptic, Arabic, and Ethiopic languages, named a­ fter the Scottish traveller James Bruce, who acquired the codex in Upper Egypt in 1769. The Bodleian Library bought the codex from the Clarendon Press in 1848. Carl Schmidt (1868–1938), who published the first edition together with a German translation and commentaries in 1892, identified two manuscripts and several fragments as parts of the single codex. The two larger texts are known as “The first and second book of Jeu” and “Untitled text.” See MacDermot (1978). 405   Mani (c. 216–­c.274), also known as Manes or Manichaeus: Ira­nian prophet, founder of Manichaeism, a gnostic religion that combined ele­ments of Zoroastrianism, Chris­tian­ity, and Buddhism. According to Mani, the world was constructed through the fusion of spirit and m ­ atter and was thus engulfed in an eternal strug­gle between good and evil. Mani wrote five books in Syriac and one book, the Shapuragan, in Persian, of which only fragments survived. The most comprehensive account of Mani’s life and work is given by a parchment from the fifth c­ entury CE, which was discovered in Upper Egypt in 1969, the Codex Manichaicus Coloniensis. In this passage Jung referred to the Coptic Manichaen texts that ­were found in Egypt in the 1920s. See Van Tongerloo (1993).

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the Monad as in a metropolis.” In the Gospel of John, the monogenes is replaced with Log­os, the Word, the Son of God. This primal being corresponds absolutely to the Indian idea of the purusha, i.e., the original man. Of him too it is said that he dwells in the monad, in the metropolis, in a city. It is i­magined that this city holds the trea­sure of the monogenes, the word itself. And it is even said that the city has four gates that correspond to the four limbs of the monogenes.406 This is the idea that you have in India. Now we come to the next symbol: the four-­headed vajra, or thunderbolt. Linked to the four colors. ­These four colors play a g­ reat role in alchemical philosophy, first of all in the form of the cauda pavonis, the peacock’s tail. Some alchemists celebrate the appearance of the peacock’s tail as a marvelous apparition. When ­these wonderful colors appear in the chemical retort, then the goal is not far off, they say. The four colors that combine within it are, as a rule, black, white, red, and yellow. ­These are the colors that Heraclitus already mentions as the elemental or basic colors available to Greek paint­ers.407 The other colors emerge from their mixture. ­These four colors simply indicate the four-­headedness, the quar406   Untitled text in Codex Brucianus (­after Baynes, p.  89): “This same is he [Monogenes] who dwelleth in the Monad, which is in the Setheus, and which came from the place of which none can say where it is.[. . .] From Him it is the Monad came, in the manner of a ship, laden with all good t­hings, arid in the manner of a field, filled or planted with ­every kind of tree, and in the manner of a city, filled with all races of mankind. [. . .] This is the fashion of the Monad, all ­these being in it: ­there are twelve Monads as a crown upon its head.[. . .] And to its veil which surroundeth it in the manner of a defence t­ here are twelve gates. . . . ​This same is the Mother-­City of the Only-­begotten.” Jung quoted this passage also in his Eranos lecture of 1935 “Dream Symbols of the Pro­cess of Individuation” (1936a) and in the revised version in Psy­chol­ogy and Alchemy (1944), where, taking the lead from the ETH lectures, he used the material to compare the Western and Eastern symbolism of the mandala: “As ‘metropolis’ the Monad is feminine, like the Padma or lotus, the basic form of the Lamaic mandala (the Golden Flower in China and the Rose or Golden Flower in the West). The Son of God, God made manifest, dwells in the flower. In the Book of Revelation, we find the Lamb in the centre of the Heavenly Jerusalem. And in our Coptic text we are told that Setheus dwells in the innermost and holiest recesses of the Pleroma, a city with four gates (equivalent to the Hindu City of Brahma on the world-­ mountain Meru). In each gate ­there is a Monad. The limbs of the Anthropos born of the Autogenes (= Monogenes) correspond to the four gates of the city. The monad is a spark of light (Spinther) and an image of the ­Father, identical with the Monogenes.” (Jung, 1944, §§ 138–140) 407   Fragment 10 of Heraclitus as delivered by Pseudo-­Aristotle in De Mundo reads as follows: “Junctions are: w ­ holes and not w ­ holes, that which agrees and that which differs, that which produces harmony and that which produces discord; from all you get one and from one you get all.” [DK B10] Pseudo-­Aristotle adds to this: “The art of painting, by mingling in the picture the ele­ments of white and black, yellow and red, achieves repre­sen­ ta­tions which correspond to the original object.” (Pseudo-­Aristotle, 1914, 396b)

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tered disposition, of the vajra. It is already an attempt to somehow bring together the separated ele­ments through enclosure, incorporation, and incubation, and out of this to compose a unity once again. The four-­headed vajra symbolizes a unitary being, which one can still see is composed out of four. Certain alchemical texts express this idea, e.g., t­ here is a letter translated into Latin, from Aristotle to Alexander the G ­ reat—of course, from Pseudo-­Aristotle. This letter was addressed to Alexander only hypothetically and prob­ably came down to the Latin ­Middle Ages via the Arabic tradition. It is among the oldest documents of this type that we have: “Divide lapidem tuum in quattuor elementa et conjunge in unum.”408 This is the formula of the first five symbols. The number four in itself is a very impor­tant medieval idea, also called the quaternio. Which is also called the quaternarium, that is, the four-­fold, and again as fourness, quaternitas. ­There are all sorts of explorations of this concept. It is also described as sacrum, as holy. Already in gnosticism, in this Codex Brucianus of Coptic gnosticism, we encounter the idea that Christ is the monogenes, standing on a four-­legged podium. That’s the gnostic idea of Christ on the Tetramorph.409 This four-­leggedness is always understood as the four pillars upon which Christ rests, being the four evangelists or four gospels. Every­thing is construed according to this number four, for one had wonderful paradigms, e.g., out of paradise stream four rivers. This idea featured in wonderful illuminated books in which Christ the King was combined with the four evangelists, the four-­streamed allegory, with river gods, paradise, ­etc. This produced wonderful mandalas, which ­were apportioned strictly according to this number four (4,8,16,32, . . . ​­etc.). Of course the ancient doctrine of the four ele­ments also belongs ­here. As well as the idea of the tetraktys, the number four, which is the number of the living being, of the creation, as it w ­ ere. It underlies all living beings. This view is attributed to Pythagoras.410 And it extends to another

408  “Divide thy stone into four and unite it into one.” The line is from the Tractatus Aristotelis Alchymistae ad Alexandrum Magnum de Lapide Philosophico, which was published in volume five of the Theatrum Chemicum (1622). 409   Jung (1938), p. 37, n 7. 410   Pythagoras of Samos, Greek phi­los­o­pher and mathematician from the sixth ­century BCE, well known for the geometrical theorem that bears his name: a2+b2=c2. He founded a philosophical and religious school in Croton, where he taught that the entire cosmos could be explained by numbers. Followers known as mathematikoi swore a secret oath by the tetractys, which was a triangular figure consisting of ten points in four rows, ten being the perfect and divine number. On the importance of the tetractys in Jung’s psy­chol­ogy, see Marie-­Louise von Franz (1974).

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gnosis, the Barbelo gnosis.411 One conjecture is that the first four world-­ beings, aeons, arose from the uterus of the primal being Metra, fructified by the pneuma. This number four is the tetraktys. Other gnostics describe man as a tetrad, prob­ably referring to our four extremities.412 Also one revelatory goddess is the tetrad. In the ­Middle Ages this tetrad was also characterized as quadrangulum secretum sapientiae.413 The secret rectangle of wisdom in whose center resides the mediator, the master. It is also described as the pelicanus. ­There was also a medieval retort built for circulatory distillation; that apparatus was called the pelican:

This was always depicted as a symbol of Christ, ­because only the pelican nourishes its young from its own blood. It tears open its breast with 411   BH refers in a footnote to Hans Leisegang’s book on the Gnosis (1924): “Leisegang says the word Barbelo comes from the Hebrew words: Barbhe Eloha = ‘In the four is God.’ ” (BH, p. 100). Leisegang adds to this in a footnote: “The tetras of the Ophites: ­father, son and feminine pneuma, Christ or in the Baruch book: the good, Elohim, Eden, Baruch [. . .]. Barbelo is perhaps also play on words on ‘bar’ and baal.” (Leisegang, 1924, p. 186, n. 1) 412   According to BH Jung refers ­here to chapter 11 of Hans Leisegang’s book on the Gnosis (1924), where he wrote about Markos. 413   Lat. for “secret square of wisdom.”

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its beak, and the young drink of its blood.414 This m ­ atter is substantiated inasmuch as the pelican has a small blood-­red spot at the front of its beak. Pelican noster “our pelican”: this is our redeemer who has poured out his blood and nourishes us with it. This is the mediator who is inside the quadrum. This is the quadratur of the circle, the original roundness, into which the tetrad is brought. This pro­cess of enclosure was mystically represented in the symbol of the quadratura circuli. The four qualities and their unification within the point at the center: the quinta essentia or our savior who dwells in the fourness. It is said of the mediator that he is the one who effects the quadratur of the circle and in this way both represents and solves the mystery. ­There is an extensive lit­er­a­ture about this, but it is chiefly art-­historical in nature, which I cannot go into ­here. In many churches t­here are roses, that is, ­rose win­dows high in the Western part of the nave, very often in the transept, and sitting in their center is the Rex gloriae, as a rule laid out exactly in ­factors of four, that is ­either doubled or squared to eight or sixteen. Such is the repre­sen­ta­tion of this mystery. The ­rose leads us directly to the lotus. The Western version of the lotus is the ­rose. It played a very ­great role in the ­Middle Ages. The Rosa is the typical beloved, especially in Dante’s Commedia. But she is a very abstract beloved, namely, a secret: the rosa mystica whom you encounter in the Laurentian litany,415 where the attributes of Mary are enumerated. One of them is the rosa mystica, the mystic ­rose. The motif of the jewel in the lotus is very common in the East. You ­will of course recall the mantra “Om mani padme hûm.”416 Oh, trea­sure in the lotus, i.e., trea­sure in the r­ ose. ­There is also the idea that Christ hid himself as a wild bird in the r­ ose, or in the ­water flower, and was born again out of it. In our text it says that the Buddha reappears in the lotus bud in the Amitâbha land. The bud opens, and he sits ­there in the lotus pond, surrounded by swans, geese, and ducks. The idea of the flower also plays a significant role in medieval alchemy. It is a synonym for the stone of the wise. ­There are countless places where   BH comments on this: “In the Lady Chapel of Chichester Cathedral, for instance, the lectern has a pelican smiting its breast instead of the usual ea­gle.” (BH, p.  100) The brass lectern has a book rest in the form of a pelican and dates from 1879. 415   Laurentian litany, or Litany of Loreto, named ­after the shrine at Loreto (Italy), but prob­ably composed in Paris in the second half of the twelfth ­century. The Litany consists of titles and praises addressed to Maria, among ­others the “rosa mystica” or “mystic ­rose.” 416   See also Lecture 5, p. 53. 414

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the stone is described as the golden flower. Or the wonderful w ­ ater, the aqua permanens out of which the philosophical stone is produced which can never be exhausted, or the flos mundi, the flower of the world, or flos solis, the flower of the sun, also flower of gold, ­because the sun is of course identical with gold. Or it is likened to Christ as the stone. At the same time he is the flos virgae florentis, i.e., the flower that appears on the rod, the blooming rod of Aaron,417 a simile often used by Alanus de Insulis. In the language of the Church ­Fathers, this flower describes the glorious flesh of Christ’s body, the bud containing Christ’s divine spirit. Thus the idea of the flower as a vessel. One also encounters the idea that the steam or spirit rising from the heated vessel is the bloom from this substance, also named flos. The wonderful stone or the philosophical gold is prepared out of this. The vessel was understood as the floral bud from which the spirit ­rose, and one had to seal it tightly so that ­these blossoms, as that steam or spirit, would not dis­appear or escape. The blossom is called the potency of the miraculous ­water, the baptismal or holy ­water of alchemy. In Greek alchemy the word psyche [soul] is used very often ­here. What arises from the alchemical retort is the soul, and its ascent is called “blossoming.” Comarius, the archpriest, instructed Cleopatra that the dead who dwell in Hades, i.e., in chaos, w ­ ill become spring blossoms by sprinkling chaos with the divine ­water.418 This is the resurrection of the living ele­ments of the shûnyatâ to their being, to their becoming-­one-­again with the original being through being contained in the lotus. Now the a­ ctual parallel with the lotus is the w ­ hole of Mary hymnology. ­There are highly descriptive expressions in it: The ­rose grows from the reeds for the salvation of man, hence the description419 in ­Middle High German: the “himelbluome,”420 the “noble ­rose of Heaven”421 or the “rôse sunder dorn,” 422 the rosa coeli.423 This is that ­rose that Dante invokes in   Numbers 17:8.   See n. 372. 419   Jung had a copy of Anselm Salzer’s Die Sinnbilder und Beiworte Mariens in der deutschen Literatur und lateinischen Hymnenpoesie des Mittelalters (1893) in his library. The study contains a list of literary references to Mary as ­rose (Salzer, 1967 [1893], pp. 183–192). 420   For instance, Philipp von Seitz, Bruder Philipps des Carthäusers Marienleben (1853 [c. 1300]). For other literary references see Salzer (1967) [1893], pp. 145–150. 421   Priester Wernher, Driut liet von der maget (1860 [1172]). 422   For instance, Walther von der Vogelweide (1875), I, p.  7. For other literary references see Salzer (1967) [1893], pp. 183–192. 423   Lat. for “celestial ­rose.” 417 418

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the conclusion to his Paradiso, a r­ose that encompasses the w ­ hole of Heaven. ­Here we also have a fourteenth-­century hymn from Germany in Latin, which I simply must show you: Ave rosa delicata, Quae, de regum ramis nata, Es trans coelos exaltata, Et per mundum dilatata Sis nobis umbraculum.424 [Hail, precious ­rose born from the royal branch high above all of Heaven spread throughout the w ­ hole world, May you protect us.] This is consummately the idea of the lotus, the flower bud containing the emerging being that passes through transformation, which we must save for next semester.

424   Konrad von Haimburg (Conradus Gemnicensis), a Carthusian monk and poet: for the text see Conradus Gemnicensis. Konrad von Haimburgs und seiner Nachahmer Reimgebete (1888), p. 22. En­glish translation by Heather McCartney.

Summer Semester 1939 (Part 1)

Lecture 1 28 April 1939

Tantric symbolism

Hermetic symbolism

I. Shûnyatâ (=the void, ávidyâ) I. Chaos II. Four ele­ ments II. Tetramery III. Mount Meru III. Mons IV. City IV. Civitas, castrum V. Four-­part, four-­headed vjara V. Quaternitas, quaternarium VI. Lotus VI. Golden flower VII. Moon VII. Luna VIII. Sun VIII. Sol IX. Lotus (=yoni) IX. The white ­woman, femina alba, Beya X. Moon with lingam X. Conjunctio solis et lunae XI. Vihâra XI. Domus thesauria, vas hermetis XII. Mahâsukha XII. Lapis, hermaphroditus, lux

Last winter semester we grappled with a very difficult question, namely that of active imagination. Over the course of my lectures I tried to give a sense of how we might understand active imagination from an historical perspective. Of course, I’m fully aware that this prob­lem of the active exercise of the imaginative capacity is a ­matter that is not exactly popu­lar, especially ­these days while the world resounds with war and rumors of war, and our culture is gradually disappearing into obscurity or at least is threatening to dis­appear.425 I am making e­ very effort in my humblest of situations to ward off this pro­cess of erosion, which is another aspect of the soul, and for this reason I am punishing the pre­sent audience with this ­ uman soul. It is quite the same to me ­whether difficult prob­lem of the h this makes me popu­lar or not. I ­will go on seeking incessantly to pursue

  For a ­table of historical events see the chronology, pp. xxiii–xliv.

425

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the path of the ­human soul, unfazed by which recent treaties have been agreed and then abrogated. ­Those of my audience who ­were ­here last semester ­will know that by active imagination we understand an active engagement with other­wise passive fantasy. By fantasy we mean something usually quite useless. Like a leisure activity for ­people with time on their hands. One often thinks ­there’s something pathological about it. If someone entertains a fantasy, it is said that they are ripe for the Burghölzli,426 yet no one stops to consider that not a single cultural artifact would exist if it did not grow out of the finest imagining. It must be admitted that fantasy is a game, a creative game. In Indian my­thol­ogy the play of the gods is the making of the world. So, in microcosm, man can become creator, at least “the ­little god o’ the world” as Faust says.427 Fantasy is nothing to be trivialized, although some make bad use of it, since nothing is so good that it cannot also be misused. Our fantasy is in fact not an object of education, and for this reason it is mostly wild and produces weeds. For some p ­ eople it serves in the creation of works of art and even of technical discoveries, which ­these days harvest the ultimate honorary awards. In the M ­ iddle Ages and in the East fantasy as imagination played a specific role. They trusted it more than we do t­oday. And ­there used to be systems of religion—­and in the East, ­these still exist—in which fantasy was subjected to a special pro­cess of education. We have no such pro­cess, but t­ here used to be one, and this still exists in specific circumstances. We ­will hear more about it. In the East, however, the training of fantasy, the transformation, the mere act of phantasizing is an active exercise, an absolutely meaningful question in philosophical and religious systems. Over the course of the winter semester we concerned ourselves with two texts. Both are Buddhist texts. One is the so-­called Amitâyur-­Dhyâna-­ Sûtra, the text about Amitâbha (or Amitâyus) contemplation. Secondly, we considered the Shrî-chakra-sambhâra Tantra the book of the sacred

  See n. 290.   In the “Prologue in Heaven,” it is actually Mephistopheles who says to Faust: “Of suns and worlds I’ve nothing to be quoted;/ How men torment themselves, is all I’ve noted./ The l­ittle god o’ the world sticks to the same old way,/ And is as whimsical as on Creation’s day.” [“Von Sonn’ und Welten weiß ich nichts zu sagen, / Ich sehe nur, wie sich die Menschen plagen. / Der kleine Gott der Welt bleibt stets von gleichem Schlag, /Und ist so wunderlich als wie am ersten Tag.”] (Goethe, 2005, p. 20: verses 279–282) 426 427

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wheel collection. The wheel is a symbol, a mandala, expressing the ­wholeness of man. The Amitâyur-­Dhyâna-­Sûtra is the older text. We have a Chinese translation from the fifth c­ entury. The Sanskrit original is lost. In the form of a frame narrative, this sûtra teaches how the concentration of fantasy is to be carried out. Concentration begins by directing the gaze ­towards the setting sun as a fixed point. Then follows the meditation of imagining the w ­ ater, then the ice, then the lapis lazuli whereby one is ferried across to firm ground. That is a further object of imagination. Then follows the imagination of nonvisible t­hings: namely, the so-­called dhvajâ is ­imagined ­under the ground, i.e., the flag or standard, but also a symbol. I think it is better translated h ­ ere as symbol, ­because we immediately learn from the text that this sign extends into the eight directions of space. ­These directions are then depicted by the golden cords, and the ­whole is thought of as enclosed in a circle. This is the chakra. It is also called padma. It has a double meaning, it can also mean yoni and the feminine in the sexual sense. I’d like to remind you that as far as Eastern fantasy is concerned every­ thing has a dif­fer­ent character than it does for us. The East, unlike us, does not suffer from a morbus sexualis, in this regard being absolutely normal. Then follows the meditation upon the eight lakes, corresponding to the directions of space. The lakes are strewn with lotus flowers, which are all perfectly round. The round ele­ment is stressed h ­ ere. ­These eight lakes strewn with countless lotus flowers actually have the meaning of worlds or groups of humanity. The individual lotus flowers actually refer to single individuals, all perfectly formed. Thus all ­these lotus flowers contain Buddha figures. They are the expression of perfect humanity, whose only form is that of the Buddha, the perfect, the enlightened one. According to ­these meditations, a single lotus is ­imagined, located on the foundation, the firm ground of real­ity. So when a lotus is ­imagined upon the firm floor of the real it means that the lotus is r­ eally made through the imagination. This is an extremely par­tic­u­lar Eastern requirement, this imaginal exertion to create something psychically real through practice and the utmost concentration. Of course, we cannot imagine this very well. For us the concept of the real is based on something actually extended through space in three dimensions, whereas the East has no such prerequisites. A truly educated Indian w ­ ill of course not accept that something that fills the room can be created. But ­there is a large group of ­people in India who are firmly convinced that in the caves of the Himalayas live

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g­ reat wise men, the Rishis, who are gifted with super­natural abilities and who, from ­there, direct the fate of the world through the strength of their thought. And yet they have never been seen. The Ramakrishna mission428 actually sent out ­people to investigate this question, who undertook research in the entire Himalayan area, but not a single example of such men was found. As a rule it is accepted that psychic real­ity is nonspatial, for in the East psychic real­ity is a t­ hing which exists in and for itself, it can be perceived and even induced to appear, but it cannot be in­ven­ted.429 But we in the West think that someone has an idée fixe or has been gripped by an idée fixe as if it has happened to him. In the East, it is a m ­ atter of a fixed form which is simply entire unto itself, which does not arise from some sort of idea, but which in fact can be apperceived. In the final chapter of the book With Mystics and Magicians in Tibet by Mme. David-­Néel,430 ­there is a description of how she was guided to produce such a splinter figure within herself, who then however became truculent, and how it took several months to work ­free of this figure once again. The real­ity of this description cannot be doubted. I know Mme. David-­Néel personally.431 She is a very intelligent, clear-­thinking French ­woman of whom one cannot easily presume fanciful “nonsense.” But all sorts of remarkable ­things can happen to one who lives for a long time in this environment and specifically in this natu­ral environment, which of course would never happen to one on the Bahnhofstrasse here in Zurich. I met a sportsman who was on the first expedition to Mount Everest,432 a geologist, a highly educated scientist who assured me in all seriousness when he returned that he had been cursed by the lâmas in a lamaic mon  See n. 140.   This sentence is only to be found BH, p. 103. 430   See n. 297. 431   Alexandra David-­Néel lectured at the Psychological Club Zu­ rich on 9 February 1936, and on this occasion met Jung over dinner. See Brosse (1978), chapter 9. See n. 297. 432   The first British expedition to the Mount Everest was or­ga­nized by the Royal Geographic Society and took place in 1921. The team’s geologist was Alexander Macmillan Heron (1884–1971) who drew a geological map of the Everest region of Tibet. His geological examination caused complaints by the Tibetan authorities about “digging earth and stones from the most sacred hills of Tibet, inhabited by fierce demons, the very guardians of the soil.” Heron reacted to the complaints by writing: “I have to plead ‘Not Guilty’ to the charge of being a Disturber of Demons. I did no mining and the gentle hammer tapping which I indulged in was, I am sure, insufficient to alarm the most timid of the fraternity. Perhaps it was Wheeler through his cairn-­building propensity! However this time I ­shall 428 429

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astery, and he was completely convinced that the mountains ­were inhabited by dev­ils. Fortunately I have had my own experiences in Africa,433 so when I’m told such t­ hings, I always keep a straight face. Our Eu­ro­pean consciousness is nice only h ­ ere at home, u ­ nder other conditions it becomes something completely dif­fer­ent. When I went to East Africa to visit the Negroes,434 a medicine man asked me:435 “What, you want to study ­these negroes? That’s not in­ter­est­ing at all. H ­ ere you must study the Eu­ro­pe­ans who come to Africa!” And he was right. Our psy­chol­ogy is infected by its own dev­ils. We also did not think that this Eu­rope of ours could develop so curiously as it has in the last ten years. We’ve got it in us, and thus it ­doesn’t come by chance. The evil is not hidden ­behind the mountain but is right in front of it. When the lâma imagines something real and it succeeds, then he has made something real. He has created something with his fantasy that adheres to him. His conscious psy­chol­ogy has changed, and he has made another being. I ­don’t mean to say that I would be able to see this second figure with my physical eyes, but I would recognize this person, the author of such a peculiar accomplishment, by virtue of his peculiar psy­chol­ogy. Upon this lotus of the real an equally real tower arises, characterized by four. The conclusion reached by the text is that upon this tower is located the ultimate being, the Buddha himself. And in this moment, if this realization succeeds, the one who is meditating has become the Buddha himself, i.e., the omnipresent spirit who is dispersed into the ­whole world, i.e., the universal Buddha. This figure, then, is simply identified with what is always translated into En­glish as mind: Buddha consciousness. In any case it is evident that this Buddha corresponds absolutely to the mystical idea of the inner Christ. In the New Testament t­ here are individual places referring to this idea, namely that every­one is in fact a Christ, inasmuch as he succeeds in identifying himself in imagination with Christ. The occurrence of the stigmata is a living expression of this medieval idea. Concerning the Shrî-chakra-sambhâra Tantra, this is an uncommonly rich text, which it is impossible for me to recap for you. The best way to exorcise them by the pious refrain of ‘kiki so so lha so lha’ to a hammer accompaniment.” See Davis (2012). 433   See n. 385. 434   For the use of this term see n. 357 and translator’s note, p. 71. 435   BH has ­here “an old En­glishman” (p. 104).

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do that is to pre­sent to you once again the series of symbols that forms the skeleton of the text. In this series the entire exercise emerges from shûnyatâ, i.e., the void or ávidyâ as far as Mahâsukha at the end. It is the typical developmental pro­cess from (1) unknowing to (12) ultimate enlightenment. 1. At the beginning we do not have the void state achieved through ultimate consciousness, i.e., Buddha consciousness, but rather the original void, the void of the world where unconscious beings dwell, who do not know that t­ here is a world. For when one does not know that t­ here is a world, then t­ here is no world. This is the basic fact of the Indian spirit, that it realizes that the world is as we see it and that it is ­because we see it. This is also the basic idea of Schopenhauer’s philosophy. He was also influenced by Indian ideas, although his rather ­limited knowledge of the Upanishad texts must be kept in mind. This original state is actually based upon unknowing: ávidyâ, i.e., unconsciousness. We must imagine that we would be in the state of ávidyâ. Thus, e­ very person in the West is in the state of ávidyâ which makes a redemption necessary. Active imagination serves the purpose of introducing psychic enlightenment into this void and thus transforming the inner dark unknowing into the light so that one is not in non-­ existence, but one knows that one exists. 2. The series begins with the splitting of the void. Something must be differentiated so that one knows that something exists. Thus, the separation, the division into four ele­ments, is the foundation of knowledge. So ­there is a typical analy­sis of knowledge in this text, as well as an analy­sis of the psychic functions, which can even be translated directly into modern speech. The division into the ele­ments is a system of orientation: a four-­part orientation system like the crosshairs in a telescope. It is exactly like the directions of the wind that divide the horizon into four parts. Or the four ele­ments: fire, ­water, air, earth, which have always been identified with the four points of the compass or the four seasons. This is a complete system of order ­because it completely illuminates the spirit. You can also divide the circle into sixteen parts, but the division into four is the simplest, and for this reason it is an archetypal, basic attitude of the ­human spirit.

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3. ­After this differentiation follows the symbol of the world Mount Meru. This is the first creation of something magnificent, towering, heaped up. Concentration intensifies somewhat with this, and that is symbolized as a mountain, which of course determines the central point b ­ ecause Mount Meru is situated in the center of the earth: a complete division into four parts, in ­every direction. 4. Upon Mount Meru t­here is the city. Enclosed as a h ­ uman community. 5. Then a four-­part vajra appears, a diamond, symbol of the accumulated energy that can be radiated, with which one can do something. This is the lightning energy in Tibetan: dorje. The diamond is hard and indestructible. That is why one can translate the word vajra simply as eternal, i.e., this form is transformed into an eternally indestructible one. This form that is created through active imagination is eternal. It exists on the other side of time and space and thus is completely liberated from the corruptibility of our t­hings located in space. So it is something symbolic, but psychically completely real. 6. This now transforms into a lotus, upon which rests the moon. 7. The moon is considered nearly everywhere to be feminine, although it is a masculine noun in German. However, in m ­ iddle High German mâne is feminine. It is the “reflecting light.” 8. And the sun is the masculine counterpart. This is the a­ ctual light. The sun, source of light, of radiation, and the moon is the reflecting light; they are feminine and masculine princi­ples. This would no longer be a division into four, but rather into two. 9. The yoni arises out of the lotus, the feminine organ. 10. The moon then appears as the feminine, united with lingam, the masculine. Lingam is mostly translated as phallus. In the ancient Shiva ­temples you sometimes find a ­whole series of such phallic symbols, described as lingam, mostly in the inner sanctum of the ­temple, inaccessible to Eu­ro­pe­ans. With us, in the choir of Christian churches ­there is the high altar and suspended above it is the cross. In contrast, in the East the holy of holies is in a deep shaft in the earth, three to four meters deep: beneath is a yoni in a lotus, upon which is the lingam, the phallic symbol. We associate the spirit with above; in India it is below, in the mulâdhâra, meaning in the root support from which the ­whole of life ascends.

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Altar Choir

Shaft with lingam vimana Door

Transepts

mandapam Nave Gateway Diagram A.

Diagram B.

The layout of the church depicts a ­human form. In India one gathers that the innermost of the ­temple corresponds to the innermost of the ­human body. The early Buddhist chaityas are usually hewn from the rock, and this then looks like a ribcage from the inside. In the background stand the Buddha and the lingam. This leads to a further meaning of the lingam. In sâmkhya philosophy, or in Vedânta altogether, the lingam means the subtle body containing the ancient idea of the anima. The subtle body is thought of as half ­matter. The soul has a fine subtle body, and it is called lingam. This comes from the fact that lingam is an appendage, a mark, a sign, so it also carries the meaning of the sexual sign of the masculine, of male genitals. In the same way, the subtle body is appended to the ­actual body, a sort of appendage. All this points to the fact that the lingam symbol is in fact a symbol of the soul. Remarkably, I experienced this from a Tantric teacher in Puri in Bengal.436 He told me all kinds of ­things about the t­emple and now, at long last, he wanted to share the most profound secret with me ­because I was so full of understanding, so then he whispered: “This is in fact a masculine member.” I thought, well, e­ very child knows that. But—­this is India, where what is the biggest secret is the most obvious ­thing to us. And we thought we already knew it, yet we have not understood anything about India. It was hard for me to get my bearings. I simply could not understand why this should be a secret for Indians. This unification is a very significant moment in the entire series of symbols.

  See n. 343.

436

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11. Then follows the so-­called vihâra. No longer a town of this world, but a spiritual monastery, a seminary, an enclosure for a few who are a fellowship in a par­tic­u­lar spirit. Within is the ­great magic circle. 12. In the center of this magic circle is Mahâsukha, the lord of ­great blessedness. Mahâ means large, sukha is blessedness. This is the Buddha. The series ends in the same way as the Amitâyur-­Dhyâna-­Sûtra. The lâma fi­nally becomes Buddha through the unification of moon and lingam. The moon (manas) means reflective knowledge, understanding, consciousness, truth. Consciousness (or psyche) unified with the subtle body (lingam) creates the holy gathering. This is the real­ity of the Buddha. The idea of the exercise is that the exercise is accomplished insofar as the lâma who undertakes it ultimately is completely realized in the second version of himself, which he has found through imagination. Rather like Mme. David-­Néel with her shadow, into which she threatened to transform herself. But then she would never have existed, for then the other becomes the real. Such ­things may sound pathological to you. A young ­woman who was pretty normal, perhaps a bit ner­vous, had transformed herself into another, completely unconscious of herself. The one a rather morose person, the other euphoric, funny, enterprising, the opposite in ­every regard. When the one within her had retreated, the other stepped forward. This second personality animated her so strongly that when she became pregnant, the first personality knew nothing about it. So she was unconscious of the state she had entered into, before she had realized it consciously. The ­woman gradually transformed into the second person within her. This is a pathological occurrence. I have seen similar t­hings. P ­ eople who are rather retarded in their conscious development in this way give themselves over to what they do unconsciously, which brings with it a very remarkable disposition of character. It is the same phenomenon of the split in character that is accomplished consciously in our Shrî-chakra-sambhâra Tantra through active imagination.

437

Lecture 2

5 May 1939

Tantric symbolism

Hermetic symbolism

I. Shûnyatâ (= void, ávidyâ) II. Four ele­ ments III. Mount (Meru) IV. City V. Four-­part, four-­headed vajra VI. Lotus VII. Moon VIII. Sun IX. Lotus (=yoni)

I. Chaos II. Tetramery III. Mons IV. Civitas, castrum V. Quaternity, quaternarium VI. Golden flower VII. Luna VIII. Sol IX. The white ­woman, femina alba, Beya X. Moon with lingam X. Conjunctio solis et lunae XI. Vihâra XI. Domus thesauria, vas hermetis XII. Mahâsukha XII. Lapis, hermaphroditus, lux

Last time we traced the symbol series of Tantric yoga. ­Today I want to give you a brief résumé of what we discussed in part last term, namely the second series. This is a short overview of the symbolism from medieval natu­ral philosophy, the so-­called hermetic philosophy, which became known particularly in the form of alchemy. As you know, the opinion was generally held that alchemy was a formidable piece of nonsense. A modern book on it begins with the affirmation that this is a narrative of the greatest errors. But this comes only from the scientific perspective. All researchers of alchemical history have overlooked the fact that the main point in what they said and thought was not the making of gold. The most impor­tant and most in­ter­est­ing ­thing is that it is a Western form of yoga. This has been completely overlooked apart from a few exceptions. I say this for the sake of historical justice.

  Notes by LSM, ES, OK, and the En­glish translation of BH.

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In the first half of the nineteenth ­century ­there ­were a ­couple of alchemists still living who practiced this philosophy in the proper ancient manner. An old En­glish private scholar and his ­daughter practiced this yoga, and when the f­ather felt that he was getting old he was convinced that ­these yoga experiences should be shared for posterity. He proposed to his ­daughter that she should report on t­ hese exercises in her own way, without any influences from him, and he wished to do the same in his own style. They had a large h ­ ouse with two separate wings, with one of them inhabiting each of the wings so that they could write down their history of ­these experiences separately from each other. ­After a few months the ­daughter had finished her writing, and she brought it to her f­ather contained in a respectable volume. He was delighted with it and confided in her that he had also been writing, but in verse. So the old man collected his experiences in poetic form, his ­daughter in scientific language. But no sooner had this been published than the old man became concerned that he had committed a terrible sin by revealing the secret of hermetic philosophy. ­These are exactly the same scruples that an Eastern phi­los­o­pher gets when he wants to publish a sacred438 document. This is why every­ thing remains secret and is only gradually coming to the surface. He got into such a state of panic that the d ­ aughter felt obliged to withdraw all of the copies. So they burned as many printed copies as pos­si­ble. But nine copies ­were not returned. The book was written in 1850 and the ­daughter died at a g­ reat age in 1909 or 1910, I believe. Then the admirers of her work published her writing ­after her death. This work represents a first attempt in modern times to shed light on this extremely curious school of thought for Western consciousness. Although the Western spirit gave rise to the entire tradition, ­there are only allusive philosophical or psychological explanations about it within a­ ctual hermetic philosophy. One must seek out rather onerously the allusions to it in the ancient texts. The relevant book is called A Treatise on Alchemy by Mrs Atwood.439 It can be found only on rare occasions in antiquarian bookshop; it is a   ES has ­here “secret”instead of “sacred.”   The ­actual title of the book is A suggestive inquiry into the hermetic mystery with a dissertation on the more celebrated of the alchemical phi­ los­ o­ phers, being an attempt ­towards the recovery of the ancient experiment of nature (1850). Jung’s copy in his library is from 1920. The author’s name was Mary Anne Atwood (1817–1910), the ­daughter of Thomas South (c. 1785–1855). ­Under the pseudonym Thuos Mathos (an anagram of Thomas South), they published together Early Magnetism in its higher relations to humanity as veiled in the poets and prophets (1846). The intended epic poem entitled The enigma of alchemy was never published with the exception of some fragments that appeared in The Quest in 1919. 438 439

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rather rare book. I would not advise you to rush to read this book. It is rather indigestible, permeated with theosophy, and one must know quite a lot about alchemy oneself to be able to understand what it actually means. ­Until the last few years the book remained rather obscure except in ­those circles in which alchemy is still practiced. ­There are still ancient alchemists. I noticed this when I wrote a small text on “Notions of Redemption in Alchemy” for the Eranos Yearbook of 1936.440 I got hold of some texts then. Among them ­were certain alchemists who complained that I had not understood the true meaning of alchemy: it was r­ eally about gold making. Looked at from its outward contents, alchemy is of a rather contemptible character,441 but its inner content is more in­ter­est­ing. In order to understand the issue, we must descend inwardly far more into our unconscious to understand what is happening.442 You see the ­table ­here:443 a complete parallel. By way of introduction I have given you the salient points of the hermetic pro­cess. 1. It begins with the chaos, the massa confusa, the compound in the primeval sea, the genesis, where the original w ­ ater was brooded over by the spirit of God. ­These primal w ­ aters are expressed by the chaos. I ­will return to this and explain the psychological significance to you, but I w ­ ill first give you a further explanation of the series of symbols. This is a dark, watery chaos. 2. Then comes the tetramery, the division into four, the attempt to de-­compose the compound. They wish to divide this compound of the darkness into the original four parts in such a way that a certain differentiation emerged, a discriminability. This happened with the assistance of fire. Some sort of material—­described as prima materia—­was heated and separated into an upper and a lower part. One could say that it is a reiteration of the work of the creator, based on Genesis. Thus something firm arose below. Vapors arose from the ­matter; if mercury, then it was Hg vapors. Since the materials   Jung (1937).   Jung means from ­today’s point of view. 442   LSM has instead: “We must wrest much from the bosom of obscurity of medieval history to be able to grasp what is happening in our unconscious.” 443   See p. 186. 440 441

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with which the medieval chemists operated w ­ ere never pure, all sorts of vapors arose. So what was above was described as volatile, the spiritus, the ephemeral; what was below as the corpus. In ­these and similar pro­cesses, such as distillation, sublimation, and what­ever they ­were all called, the ancients ­were so immersed and yet understood so ­little of what they ­were ­doing that they projected their own unconscious state into this activity. And then they had visions. You must imagine: t­ hese ­people lived in g­ reat isolation and worked in secret, as this was a forbidden activity as far as church doctrines ­were concerned, and so t­ here was a danger that one would get a reputation for being a gold maker444 or magician. This was very unpleasant; one did not want to be denounced as a magician. So they poured tremendous hope into their chemical operations and saw something within them that can no longer happen to us ­today. They saw all their unconscious expectations in pro­cess. ­There ­were actually Latin texts that contain descriptions of such visions, and that is the origin of alchemy’s curious meta­phorical language. 3. They described what towered above the annealed body as a mountain. They also named the upper part of the retort where the clouds gathered as mountain. The deposits on the retort ­were described as rain or dew. This is where the idea of the mountain comes in. It is considered the carrier of precious substance, which is supposed to come into being through this pro­cess. Upon the mountain lies the trea­sure: the lapis philosophorum as the elixir of life. Alternatively, the wonderful medicinal herb grew upon this mountain. That is why the mountain was also compared with all the saints, not least with Christ himself. They could do this all the more easily since Christ too was described as mountain, as the small stone that was hewn without hands from the mountain (Book of Daniel).445 So a Christian allegory. This was known to the alchemists. A series of alchemical tracts are attributed to the Church F ­ athers Albertus Magnus and Thomas Aquinas, although it has been proved that neither Aquinas nor Albertus Magnus in fact wrote e­ ither.446 But what is   LSM has h ­ ere: “charlatan.”   Daniel 2:34–35. See pp. 161–164. 446   Jung’s usage of the term “Church F ­ athers” is not correct. Neither Albertus Magnus (ca 1200–1280) nor Thomas Aquinas (1225–1274) ­were Church ­Fathers, which is a title 444 445

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certain is that they engaged with them. The Church F ­ athers practiced and spoke an enormous number of meta­phorical and symbolic languages. One who was most involved with this was Alanus de Insulis (Alain de l’Isle), a general doctor, phi­los­o­pher, and theologian who lived from 1128 to 1213, secluded in Citeaux.447 He made use of an exceptionally lively meta­phorical language. Such tracts w ­ ere also attributed to him. The phi­los­o­pher’s stone was also equated with the cornerstone, which is another allegory of Christ. 4. Upon the mountain lies the city, the idea of the civitas or the castrum. This is the idea of the vessel in which the precious substance is enclosed and protected from external effects so that what is within does not escape. It is impor­tant in alchemy that what is cooling and vaporizing does not dis­appear. The vapors must not evaporate. Nothing may escape from what is ­going on within. 5. Then follows the quaternarium, i.e., the four ele­ ments into which the primal material is dissolved, but in a new meaning. ­Here, a coagulation appears: solidification, freezing, coagulation; ­here the four are put together again. This corresponds to the vajra with the four heads. This composition takes place upon the mountain. Above, the spiritus make a compound together, not the bodies. ­These ele­ ments that make a compound through the coagulation are the

given to Christian writers from the first eight centuries, but both saints are among the thirty-­six acknowledged Doctors of the Church. This is a title the Catholic Church bestows on saints for their special contributions to its theology and teaching. Albertus Magnus, or Albert the G ­ reat, was a German Dominican friar and theologian, who is regarded as one of the most universal thinkers of his time. He left Paris in 1247 with his student Thomas Aquinas, when Albert was appointed regent of studies in Cologne. While Albert stayed in Cologne, Thomas returned to Paris in 1252 to take up his own teaching duties. In 1259 both ­were involved in establishing a study program for the Dominican order, which involved the study of philosophy, and set the foundation for Dominican scholastic philosophy. Albert and Thomas ­were both instrumental in synthesizing Aristotelian philosophy with Christian doctrines. ­After the untimely death of Thomas in 1274, Albert defended the teachings of Thomas in Paris against accusations of violating the omnipotence of God. The alchemical text that was falsely ascribed to Albertus Magnus is entitled Libellus de Alchimia (1958). Jung had a special fascination for the Aurora Consurgens, a fifteenth-­century text that was wrongly attributed to Saint Thomas Aquinas. Marie-­Louise von Franz edited and translated the text, which was published as the third part of Jung’s Mysterium Coniunctionis (1966). See Haaning (2014). 447   See n. 397. The dates have been corrected by the editor.

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essences of the ele­ments. ­These essences are compounded, resulting in the quinta essentia as the medium inter quaternas. 0 0 0 0 0 This m ­ iddle one naturally has a highly symbolic meaning, just as we also see in Tantric yoga out of which the lotus develops. It is also the uterus in which the divine birth takes place. (6) Out of this quaternarium arises the quinta essentia in the form of the golden flower, flos auris. The blossom of gold. This is a typical expression in alchemy. In chemistry, we also now still describe certain precipitations as sulphur blossoms; they are just such efflorescences. The saltpeter or salpetre that oozes from ancient walls is one such efflorescence. All ­these results ­were described as golden flowers—­remarkably not only h ­ ere in the ­Middle Ages but also in Chinese alchemy, hence also the Secret of the Golden Flower.448 (7) When this flower has manifested itself, then what follows this blossom is the moon and (8) the sun, also in tantrism. In alchemy, the golden flower is ­considered a vessel, chalice, or bath in which sun and moon unite. And this is why: tetramery is not the only division that is pos­ si­ble, for masculine and feminine also exist. For the original division was one into two: clouds above—­water below, spiritus considered masculine above, the watery below being feminine. “The spirit of God moved upon the face of the ­waters.”449 One could almost say that the spirit of God brooded over t­hose ­waters. The ancients also dreamt that the ­water was impregnated with the seed of God. So the golden flower is a vessel in which the opposites of the sexes are united, not only the four, but also the two. When this unification is complete, it always manifests in the form of a personification. ­There is no objective unification as in chemistry. (9) Usually the moon is described as a white ­woman: femina alba. In Arabic it is al-­baida. The Arabs passed Greek alchemy down   Wilhelm and Jung (1929).   Genesis 1:2.

448 449

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to us, although ­there was a Greek codex in Venice: the Codex Marcianus.450 But in the ­Middle Ages no one in Eu­rope understood Greek. Not ­until the time of the humanists, when Byzantium was conquered from the Turks, did part of this Eastern spiritual culture arrive in the West. The white w ­ oman al-­baida was changed into Beya. ­There was a famous myth of Garbricus and Beya.451 Gabricus comes from the grouping of Arabic words: el Kibrit, i.e., sulphur, and Beya is white, i.e., silver or mercury. Thus, ­these come together: sulphur is yellow (red), i.e., the sun which is fire, sulphur being plainly identical with fire—­and the moon, i.e., mercury or white. (10) This was the famous alchemical wedding of Gabricus and Beya, described as conjunctio. It is the ­union of the fiery with a cool, watery substance. ­There is a Latin tract with Arabic influences from the sixteenth ­century, the Consilium Conjugii, seu de Massa Solis et Lunae (Counsel for the Marriage of Sol and Luna).452 I have brought you a series of old visual repre­sen­ta­tions in which you can see how this is depicted.453 A conjunctio now becomes the ultimate composition. Even the difference between the sexes is removed. I must add that the difference between sun and moon is not thought of as physical. For this reason alchemy never tired of stressing: “Our gold is 450   Codex Marcianus, medieval collection (eleventh c­ entury CE) of Greek fragments on alchemy, named a­ fter the Biblioteca Nazionale Marciana in Venice. 451   Jung refers to this myth on a number of occasions in Psy­chol­ogy and Alchemy: “The psychological danger that arises h ­ ere is the disintegration of personality into its functional components, i.e., the separate functions of consciousness, the complexes, hereditary units, ­etc. Disintegration—­which may be functional or occasionally a real schizophrenia—is the fate that overtakes Gabricus (in the Rosarium version): he is dissolved into atoms in the body of Beya, this being equivalent to a form of mortificatio.” (1944, § 439). In the adjunct footnote Jung gives an account of the myth according to Merlinus, “Allegoria de arcano lapidids,” Art. aurif., I, pp.  392–393: “Then Beya mounted upon Gabricus and enclosed him in her womb, so that nothing at all could be seen of him anymore. And she embraced Gabricus with so much love that she absorbed him completely into her own nature, and divided him into invisible parts. Wherefore Merculinus says: ‘Through themselves they are dissolved, trough themselves they are put together, so that they who ­were two are made one, as though of one body.’ ” 452   First printed u ­ nder the title Studium Consilii Conjugii de Massa Solis et Lunae in the Ars Chemica (Straßburg, 1566). 453   See n. 459.

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not the it is the essence of gold.”454 This was their secret. Despite the palpable symbolism, the conjunctio is not to be thought of as a physical connection, but rather as a unification of the spiritus, the subtle body. (11)  Now follows the holy enclosure, the h ­ ouse, the secret chamber. The monastery vihâra corresponds to the mysterious vas hermetis in alchemy in which the conjunctio took place. In the Chinese Book of the Yellow ­Castle it is described as the “purple room in the Nephrite city.”455 It was also described as a secret crystal in which a very small sol and luna in u ­ nion could be seen. This means nothing other than the final removal of opposites, this being an ultimate composition. A ­union of the mutually warring. It must be protected as if in a cloister or a building, a trea­sure ­house, where the precious substance is enclosed and concealed. (12)  Then, at last, in the Tibetan text the lord of the ­whole appears, the personality, the end product: identification with the Buddha. This is where the identification with Christ logically follows. Alchemy compared Christ with the lapis. Conversely, as in the language of the church, the lapis is allegorized by Christ, namely the highest figure is also described as hermaphroditus in which the masculine and feminine have completely unified in a perfect being. It has prob­ably struck you that the repre­sen­ta­tions of Christ are always exceptionally feminine, a very feminine man. This corresponds not only to the general flavor, but also to the meaning that all opposites are united in him. This is that secret, feminine influence. He is also sometimes symbolized by some of the Church ­Fathers in a feminine way, as “the ­woman” (mulier), for he could not be the savior if man and w ­ oman had not been   See n. 369.   This refers to a passage from the The Secret of the Golden Flower: “The Book of the Yellow ­Castle says: ‘In the field of the square inch of the ­house of the square foot, life can be regulated. The ­house of the square foot is the face. The field of the square inch in the face: what could that be other than the Heavenly Heart? In the ­middle of the square inch dwells the splendour. In the purple hall of the city of jade dwells the god of utmost emptiness and life. The Confucians call it the centre of emptiness; the Buddhists, the terrace of life; the Taoists, the ancestral land, or the yellow ­castle, or the dark pass, or the space of former Heaven. The Heavenly Heart is like the dwelling place, the Light is the master’.” (p. 24) 454 455

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united in him. All opposites had to fuse within him. That is where the psychological secret gathers itself home. This form is also a child. ­There is an alchemical text: The Hermaphrodite Child of the Sun and the Moon.456 This is the homunculus, a tiny thumbling, considered very small b ­ ecause he is on the inside of man. The phi­los­o­phers say of this stone that it consists of body, soul, and spirit, just like a man. An ancient text says: “you are the stone.”457 It is also described as lumen or lux moderna, as a “light that has arisen in the darkness” or as “sun of righ­teousness, descended from heaven.” And ­there is also always the idea that the stone cannot be thought of without the intervention of divine grace. “It cannot be made apart from the grace of God.” It is therefore also known as opus magnum, as a ­great work, ­because God himself is manifested within it. This is the intervention of the divine in the experience of the laboring alchemist. In the Greek alchemists, in par­tic­u­lar with the phi­los­o­pher Zosimos, a gnostic from the third c­ entury, we encounter the symbol of light: phôteinós, i.e., of the luminous one or the man of light. This plays a ­great role in gnosticism: the man of light is a spark from the eternal light that has plummeted into the darkness of ­matter (scintilla, i.e., the spark). Man is to redeem light out of the darkness. As you w ­ ill see, in alchemy the reigning idea is that salvation results ex opere operato, out of works carried out, in contrast to the church’s belief where salvation depends utterly on the gratia dei. Alchemy has this belief in common with the East, as you w ­ ill see: the individual works at what is necessary in order to deliver himself into the state of salvation. This belief also prevailed in alchemy, and it would be mistaken to say that the alchemists ­were unacquainted with it. ­There is evidence that some of ­these ancient phi­los­op ­ hers r­ eally did hold this belief, in which this pro­cess and the unconscious w ­ ere so intermingled that it also had a psychological meaning. While ­these p ­ eople worked with their chemical materials, they did so with such hope and expectation that the effort also had a psychic effect upon them. This is hard for us to understand. 456   Hermaphroditisches Sonn-­und Monds-­Kind, Das ist: Des Sohns deren Philosophen natürlich-­übernatürliche Gebährung, Zerstöhrung und Regenerirung oder Vorgestellte Theorie und Practic den Stein der Weißen zu suchen und zu machen (1752). 457   Source unknown.

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If you can envision primitive man who knows nothing of psy­chol­ogy and sees nothing but the world as he animates it, then it w ­ on’t surprise us that such was still the case in the M ­ iddle Ages in an area where still one knew nothing. Men encountered within dead m ­ atter what it would now be impossible for us to experience. We can only empathize with it psychologically or metaphysically. Nor do we ­these days know anything of metaphysics ­either. That gives you the ­whole alchemical series. Now I ­will supply you with a psychological parallel to the two series of symbols: (1) The original state corresponds to ávidyâ, unconsciousness. We all assume we are not unconscious. But in a certain re­spect we are all unconscious. We are not conscious of all of our contents by a long shot. ­Because we ­don’t know ­these ­matters, we also ­don’t know that we are unconscious. “What you ­don’t know ­can’t hurt you.” If someone does not know that Amer­i­ca exists, then for that person t­here is simply no Amer­i­ca. But of course ­others notice it. (2) If you encounter a person who for some reason has had a shove from the unconscious, who “has a screw loose,” they must be shown that this reason is not unconscious but are close at hand, even if ­those affected resist learning of it. ­Here begins the tetramery, b ­ ecause something presses to be brought back into order, if, for example, someone complains that ­people do not understand him, or is troubled by difficulties with his wife and child, he does not know why, then something is out of order. He is not conscious of how all of this could have happened. As if overcome by hypnosis or by being drunk. ­Here, ­there is a dark unconscious state that we must bring to light. So he requires analy­sis. That is why Freud named his work psycho-­analysis, i.e., the dissolution of the dark state. In that way one manages to bring a bit of order into the situation. And this bit of order is always a system of four. Of course, with such a dissolution, the image that one had of oneself also completely dissolves. ­There are ­those who have a very high idea of their ability and their qualities, who experience no self-­doubt. Despite all that, every­thing goes pear-­shaped, and o ­ thers have to suffer him and complain about it. When t­ hese

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­ eople land in a neurosis, one is faced with the unpleasant task p of showing t­ hese ­people that not every­thing about them is made of gold, for all sorts of dross has accumulated. For sure, when the generous man gets to discover where he is greedy, and the upstanding man where he is disreputable, ­people experience a lot of self-­doubt. An unsatisfactory, secret condition in which one can completely lose oneself. (3) Yet somewhere ­there is a firm place—­where one can say: this is how I am, I see exactly that ­here I am upstanding, h ­ ere not; clear ­here, dark t­ here; right h ­ ere, completely wrong there—at least this is what I am. Something clearly emerges, like a mountain, like Mount Ararat did for Noah’s ark in the flood.458 Fi­ nally, ­there is an instinctive foundation. At last he sees: I am not completely right but also not completely wrong. This is the mountain: the sure conviction that emerges. At first it is a small island that comes up out of the flood. Then something becomes manifest that one can describe as the a­ ctual Self of the person. All this means that one actually knows very l­ittle of oneself—­that t­here is no ground for certainty—­yet a certain instinct is pre­sent, which ultimately decides. One can call to mind one’s own foundations: “At root, I am simply like this or like that.” (4) This insight is precious and promises much ­because it is a new attitude for the person. Hence the symbol of the city. It is like a magic circle that one places around oneself so that no one ­else prattles their way into it, not even one’s own reason. One requires a certain inner and outer protection against all of that.459 458   Genesis 8:4: “And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.” 459   ES describes how Jung showed some alchemical books from his library: “­After the lecture Jung shows some ancient alchemical books, including the Rosarium Philosophorum which he describes as one of the most impor­tant books about alchemy. It dates back to 15[..]. Another book consists only of pictures. He shows the following images: coniunctio of Solis and Luna, two ­human figures sitting in a hexagonal scalder [cauldron: cf. LL scaldare, to bathe or cook]. From above, an ea­gle descends between them, who drops the golden flower. In another image is the entire universe and in the center is the man of light. In another image is a naked masculine figure with the sun as head and next to him a naked feminine figure with the moon instead of a head. In one image ­there is an entire landscape and in the center a city, surrounded by medieval city walls in the form of a regular pentagon. Another image depicts the hermaphrodite as a ­human figure with two heads. A young man with an Austrian dialect says to Jung that he finds it remarkable that the Indian yoga

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symbols appear absolutely comprehensible ­because they are spiritual, whereas ­these alchemical symbols, prob­ably ­because they are material symbols, seem completely incomprehensible, they say nothing to him. Jung c­ ounters: ‘I can well believe it: you understand the Indian symbols from the spirit, the medieval alchemical symbols cause you difficulties ­because they are of our own flesh and blood. This is the same in life. We receive the other only in a spiritual way. But just read the book by Avalon, Serpent Power, admittedly a thick tome. ­There you w ­ ill find that t­hese ­things are absolutely spiritual; ­there the alchemical ­things are much more spiritual.’ The young man then said that ­there is a German translation of Serpent Power. Jung disagreed with him energetically. He says that only one text has been translated into German. And he also mentioned the translator, but I ­couldn’t understand the name. Another image: a man [hermaphrodite?] standing upright and holding in his right hand [from the observer’s perspective the left hand] the trinity [depicted by three small ­ human figures, about two hand-­ widths tall, which I think, had grown together below], while holding in his left hand an even smaller figure of which Jung says that it is the devil. A further image: depicting the trinity. To the left and to the right kneels a h ­ uman figure [­father and son] in the center between the two, at the height of their heads hovers the white dove of the Holy Spirit and between the two ­human figures as if ­these would draw them up out of the earth: a figure of a w ­ oman, the earth. The w ­ oman is taken up into the trinity as a fourth. ‘I am sorry, but this is how it is, I c­ an’t help you,’ says Jung to an old lady standing directly at the front. It is, I believe, that old German w ­ oman who had to vomit at the end of the lecture at the beginning of the previous semester and who since then has mostly sat in the front row. Another image: the hermaphrodite, represented as a h ­ uman figure with two heads.”

460

Lecture 3

12 May 1939

We have considered the psychological explanation of the series of symbols, and we paused at the quaternity, this being the synthesis of the four into the quinta essentia which is contained in this magic circle, the mandala. (5) The circle signifies the encompassing of the individual who, through insight, has found himself to some degree and who has established his perimeter, his ­wholeness. This perimeter was also used at all times, when a city was founded, for example. Such a circle was marked out with a plough, enclosing the boundary of the city’s area and magically demarcating it from the surrounding area. The practice of beating the bounds that one can still encounter ­today stems from t­hese ancient customs. Circum ambulatio, i.e., the encircling of an area to be defined.461 The concept of encircling always contains the idea of walking round and round. It is still to be seen ­today in India where certain god images are r­ eally circumambulated. This can also be found ­here in our country, e.g., at the ringing of the “Sechseläuten.”462   Notes by LSM, ES, OK, and the En­glish translation of BH.   The anthropology of city-­founding in a classic l­ater study is Joseph Rykwert’s The Idea of a Town: The Anthropology of Urban Form in Rome, Italy and the Ancient World (1976). The initial walking and then ploughing of the encircling sulcus was so effectual that even destroyers of cities not only razed walls but also counter-­plowed the sulcus. Jung’s successor at the ETH, Carl Afred Meier, describes a case in which a thirty-­three-­year-­old Zu­rich w ­ oman patient circumambulated through Zu­rich while in a clear-­headed liminal state, day and night for more than sixteen hours, in a labyrinthine initiation into death and renewal. See Meier (1986 [1937]). 462  Sechseläuten, Swiss German for “the six o ­ ’clock ringing of the bell,” is a Zu­rich Spring holiday, currently held on the third Monday of April. The tradition stems from mediaeval times, when the inhabitants of Zu­rich celebrated the last day of winter working hours mea­sured by the sunlight at six ­o’clock, and thus the beginning of the summer 460 461

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­ hese encircling rites in Buddhism are always executed in a clockwise T direction, i.e., the yogi has his left side facing outwards, the right side circumambulating the god. The divinity being encircled must always be on the right. The talks of the Buddha repeatedly show this phrase: he greeted him and encircled him ­towards the right in order to show his veneration. This division of a circle is not only found in Tibetan symbolism but also in alchemical philosophy where the work is first described as [a] rota (wheel), as a circulating operation or circulating distillation. Somehow a circle had to be produced in order that, through this, the gold, the primal image of the sun, would be formed. The idea is that the sun had to circulate the earth over many millions of years and through this the gold was spun in the center of the earth.463 This is psychological; it means concentration upon the center, the circular movement actually means the center. In this center the four are combined. This corresponds psychologically to a situation where the boundary of the individual has been established through self-­knowledge. One has realized: “I am like this and like that. I am not only a light but also a dark person, with positive and negative qualities.” This is all combined. Within hermetic philosophy, the idea of colors belongs to this synthesis of the quaternity. Cauda pavonis, i.e., the peacock tail, as one calls the stadium. ­Here unfolds the fullness of colors. ­These are feeling values. Whenever colors are used they have a certain symbolic meaning related to feelings. ­There are strong and light colors for specific feeling tones, for example, dark to create melancholic moods and such like. The unfolding of the colors has the meaning that the w ­ holeness of the personality has come together, which takes place through realization. It is a fullness of feelings not only in a positive but also a negative way. (6) This ­wholeness is first understood as a type of intuition about the ­wholeness of the personality. We must not imagine anything familiar by this. Only a small part of the ­human personality is known to us, and we do not know how far this unconscious expanse of the ­human personality reaches. Certain very mysterious t­ hings that do not fit easily into a conscious world view. The working hours. On that day the Grossmünster bell tolls for the first time that year. The festivity consists of a parade of the twenty-­five Zu­rich guilds and the burning of a snowman figure called Böögg (cf. the En­glish bogey), which symbolizes winter and is filled with explosives. Depending on the time at which the head of the Böögg explodes, the coming summer w ­ ill be e­ ither good or bad. Part of the tradition is the circumambulation of the fire three times by the h ­ orse­men of the guilds. . 463   Michael Maier, De Circulo Physico Quadrato (1616). See also n. 387.

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unconscious can contain an infinite amount that is not attributed to the ­human personality from the outset, but that nonetheless does belong to it. The perimeter of the conscious personality can be determined naturally ­because we roughly know its scope. The perimeter of the unconscious cannot be determined by us. We do not know its extent. If we ­were to give a complete description of the ­whole personality we would be embarrassed. We do not know where t­ hings become dark, where we cannot penetrate ­because of the unconscious. We cannot ascertain a clearly delineated boundary anywhere. The ­wholeness of the personality holds something very mysterious. If ­people have an experience of this ­wholeness, it is usually the case that they experience this w ­ holeness as something mysterious, if not mystical. In fact this is why all experiences of ­wholeness known from all parts of the world and all times in history contain this remarkable ele­ment of a mystical experience. That is a suitable word to describe this feeling. Therefore experiences of ­wholeness always have a symbolic character. We instinctively select symbolic expressions for what we cannot grasp with our conscious mind. This experience of ­wholeness is a perception or an idea that cannot be sharply delineated, which has a further, portentous connection that one cannot express in any other way than through a symbol. ­There is only one intuitive apprehension of totality. This is the symbol in both the Tibetan and the alchemical series: the lotus, or the golden flower as it is called in Chinese. This is a living symbolization of the quinta essentia. A living unity, an unfolding of the cauda pavonis. Thus unfolds the lotus and the golden flower. The gold is an absolutely precious substance, the highest value that one can imagine. The flower is something very beautiful. The lotus has had a mystical meaning since time immemorial—­the plant that arises from the mud and dirty ­water. The blossom towers above the surface of the w ­ ater and unfolds itself onto that surface. For this reason it is always the seat of the gods. Buddha is always depicted enthroned upon the lotus. The golden flower or the lotus also represents the circle with an emphasis on the mid-­point in which God or the Buddha is seated, who is the symbol of the Self. Other gods of the Indian pantheon also have their place in it. Psychologically, the Self is not experienced as identical with the I, which has suffered a heavy defeat through this ­whole pro­cess. One must concede

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that ­there has always been much one cannot always be proud of, that one is not the person one believes oneself to be, that one has a shadow one knew nothing of but about which ­others perhaps know a lot more. And one is dejected. It is exactly the same with the reverse exaggeration. ­There are p ­ eople who, being over-­modest, always start off putting the wrong foot forward, always living beneath their level. This appears very modest. But beneath, a ­great list is hidden. Within it t­here is some comfort b ­ ecause it is much more comfortable to be small and to appear insignificant. One evades many difficulties in this way. That is why such modesty deserves as much mistrust as megalomania. Megalomania is also a dubious virtue, since it is absolutely not what it purports to be, in fact even more so over-­ compensating for certain feelings of inferiority. The achievement accomplished through the pro­cess of self-­knowledge—­ which is this insight into the other who is also me—is in fact an enrichment, although it feels rather unpleasant. But it is increases the personality, a completion of ­wholeness. This entirety that one describes as Self is due to the admixture of the unconscious with its strange contents, not to the I. The Self is never experienced as the I, but, in the ancient texts as well as in personal experiences, the Self is encountered as being quite other than the I, as something superordinate, in which the I is contained. We also encounter this idea in India exactly as I formulated it ­earlier. But very often this idea is projected onto a divine form, such as Prajâpati, i.e., Hiranyâgarbha or the Buddha. In the West we have Christ as the comparable form. You ­will recall certain texts in the New Testament where ­these formulations crop up, places that define Christ as the comprehensive being in which we are all contained: “I am the vine and you are the branches.”464 Paul says I live, yet not I, but Christ who lives in me.465 I do not live, but what lives is the more expansive: Christ, he is the greater. Of course when this Self is projected it takes place in a higher form, not an inferior one. This does in fact happen but imperceptibly. But officially the figure that takes on the projection of the Self is a higher, divine figure. Then, of course, that means a minus for man since the higher figure is a god; that leads to the medieval idea that all goodness is from God, all evil from man. While this is an inequitable formulation, it becomes unavoidable if all goodness and perfection get projected onto a figure. We   John 15:5.   Gal. 2:20.

464 465

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also meet up with this in Buddhism, where the individual man must be very careful to eschew all malice. But the ­great reward, the ­great virtue, perfection resides in the Buddha. Nonetheless, as I said ­earlier, the Self is not always projected onto an exalted figure, for, as the Buddhist text we discussed in the winter has shown, meditation also contracts the Buddha into his personality. Not that the yogi is transformed into the Buddha, but rather that he transforms the Buddha within himself. This further step occurs not only occur in Tibetan Buddhism but already had done so in India. This Self is greater than the I due only to its ­wholeness and expansive nature, with the consequence that it has often been symbolized, as gods always are, as that circle which alchemical philosophy proclaims as the “Circulus aeternitatis symbolum.”466 The circle is a symbol of eternity, synonymous with the indivisible point in the center, the eternal, the indivisible, indestructible, evermore inviolable. This idea of the qualitative infinite and eternal is always implied. Saint Augustine defines it in the same way: “Deus est circulus cuius centrum est ubique, circumferentia vera nusquam.”467 God is a circle whose central point is everywhere and whose periphery is nowhere. This definition could just as well be applied to the Self and indeed often has been. When we experience this intuition of the ­wholeness of the ­human personality as a part or a passage of this symbolic pro­cess, that is still not yet a real­ity. This is why this symbolic pro­cess goes further, namely further symbols follow upon the lotus and the golden flower: moon, sun, ­etc.

466  Maier (1616), p.  27: “Circulum aeternitatis symbolum, sive punctum indivisibile” [“The circle is a symbol of eternity or an indivisible point.”] See also Jung (1938), §92, n. 67. 467  “God is an infinite sphere whose centre is everywhere, whose circumference is nowhere.” Jung also quoted the phrase in letters to Max Frischknecht (8 February 1946) and Günther Däss (12 July 1947) (Jung, 1973, vol. 1, p. 412; and p. 471). Copenhaver (1992, p. xlvii) and Bishop (2002, p. 81) have identified it as the second maxim of the twelfth-­ century hermetic text entitled Book of Propositions or Rules of Theology, said to be by the Phi­los­o­pher Termegistus, also known as the Book of the Twenty–­Four Phi­los­o­phers. Marcilio Ficino (1433–1499) gave ten dif­fer­ent interpretations of it in the Tractatus de Deo et anima vulgaris (1457). Jaffé and Adler in Letters, vol. 2 p. 18, n. 8, commented that the phrase “Deus est sphaera infinita, cuius centrum es ubique, circumferentia vero nusquam” can also be found in the Itenarium Mentis ad Deum [The mind’s road to God], a work that is attributed e­ ither to Bonaventura (1221–1274) or Giordano Bruno (1548–1600). In his essay “The Fearful Sphere of Pascal” (1962) Jorge Luis Borges described the conceptual history of this meta­phor from Xenophanes to Bruno. See also Jung’s lecture of 2 February 1940 (Jung, 1939/40, JMP, vol. 7).

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We must of course ask what more can we demand than the ­wholeness of the ­human personality? But we must not forget: an intuition is not yet a real­ity, but only the perception of a possibility. I might well feel something specific when I observe the summit of the “Jungfrau”468 with a telescope. Yet by no means has one climbed the mountain; that is a completely dif­fer­ent ­matter. So we are in that state that we have described: first we observe and gain an inkling of our w ­ holeness. The ancient phi­los­o­phers also observed the same ­thing, hence this symbol is in the center of the entire symbol series and is by no means the peak experience. (7) & (8) How can this intuition be brought into real­ity? This led to the realization of a new separation (division) ­under the symbolism of moon and sun, and now it is a question of how the per­ holeness can be carried over into ception of the possibility of a w real­ity. For this purpose further levels w ­ ere formulated according to experience, with one portrayed as moon and the other as sun. In hermetic philosophy the symbol of the moon coincides with the albedo (whitening) and the sun with rubedo (reddening). ­These colors are the classical alchemical colors. What does moon mean? What about sun? Firstly we know: moon is the silver, sun is the gold. The two are to be united with each other. The moon is doubtless the feminine, the sun doubtless the masculine. This is not my interpretation, this is the text: the sun is called vir rubidus (the red man), the moon is called femina alba (the white w ­ oman). The feminine refers psychologically to the other, non-­masculine side of the man. ­There we must distinguish:

Conscious

Unconscious

Personal Unconscious

♂

♂ (Shadow)

Collective unconscious

♂

♀ (Anima)

The shadow that one casts has one’s own gender. Alongside this division, however, ­there is a further division. ­Here, one has a feminine figure in the unconscious. This is to some degree one storey deeper.   See n. 395.

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It is the unknown dark qualities of which one unfortunately is not conscious that one describes as the shadow. Every­thing that comes to the light has this shadow. It is what one detects in another when one has a thorough debate with them, which speaks of one’s own character. In such a conversation, a feminine side need not necessarily make an appearance. That shows up only with more vehement emotions. H ­ ere a peculiar change of personality constellates, which one can hardly better describe than as a change of gender. With w ­ omen, a masculine animus appears, with men it is a feminine anima. ­These two personality types reflect a contrasexual personality, namely a be­hav­ior like that of a man in a w ­ oman and the opposite in a man. Now one sees that in the man something like this breaks through in the form of his aroused feelings, of his disposition. “If a man wakes one morning with worries and feels heavy and depressed, then this is his hui soul,469 his feminine side,” as a Chinese text says. He’s in a bad mood and d ­ oesn’t know why. For the ­woman it is reversed. In this sense ­women d ­ on’t have any moods; they have thoughts. Something in her has been thought, and then that becomes the source of her bad mood. For example, the man said something or other six weeks ago. What did he mean? And out of this develops her bad mood. If one asks the man: what sort of bad mood are you in ­today? Then he says: I’m not in a bad mood. And if you press further, then he ­will become hysterical with outrageous logic. And if then the ­woman also thinks logically, i.e., she gets into her animus, then ­there is the most marvelous thunderous weather that you can ever imagine. Whipped up like two fighting cocks, ­these two ­people would preferably jump down each other’s throats. You only have to put a man out of his stride so that he gets into a bad state, then you can bet that he w ­ ill get into this feminine argumentative state. And with a w ­ oman, you only have to make an ambiguous remark, ambiguous not in a malevolent sense, simply to say something that allows for two interpretations. Then philosophizing, arguing, and logicizing kick off. Then comes a discussion in which the masculine in the w ­ oman comes to the fore. 469   The ­actual passage from The Secret of the Golden Flower was translated by Richard Wilhem into German as follows: “Wer aber beim Wachen dunkel und versunken ist, gefesselt an die körperliche Gestalt, ist gefesselt von der Anima.” (Wilhelm and Jung, 1929, p. 117). Cary F. Baynes translated that into En­glish as “But whoever is in a dark and withdrawn mood on waking, and chained to his bodily form, is fettered by the anima.” (1984, p. 26)

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One sees this in the course of the lifespan. With increasing age, men tend to become milder. They show a certain feminine trait for mildness and goodness. Some older ladies, on the other hand—­pre­sent com­pany excluded of course—­develop facial hair, deeper voices and—­one might rightly assume but I have had no experience of this—­also very forceful arguments. In regular p ­ eople one can frequently observe this. If a man aged forty-­five to fifty has had a few too many pints, his wife takes on the ­running of the everyday business, becomes the breadwinner, ­etc. He only carries the bucket around, and pushes the broom. This is an age-­old changeover. The medieval phi­los­op ­ hers said that ­every man carries his Eve hidden within him. Now we encounter precisely this psychological peculiarity in this confrontation of sun and moon. Alchemy says that the work should be undertaken in the shadow of the sun. That is the moon. The work must be done out of the sun and the moon, which psychologically means that consciousness and unconscious are yet to be combined. We ­were of the opinion that they ­were already combined, but that supposition is merely an intuition. That is not effective, not yet brought together, since it is not real­ity. So at this point, the work is not yet complete. If the masculine conscious is not yet combined with the feminine unconscious, a composition must be completed, the coniunctio. It is an in­ ter­est­ing fact that many medieval phi­los­o­phers are very unclear about the nature of the coniunctio. Many of them need it for the unification of sun and moon. Some use the expression in order to demonstrate the synthesis of the quaternity. ­These thinkers too have experienced the composition of masculine and feminine in the course of their work. Why is the act of synthesis not completed through perception alone? It is as if the connection of the conscious with the unconscious personality is not yet complete. One can say that the man and his shadow are already combined but not yet the man and his deeper unconscious. The reason for this is that the unconscious is always projected. Hence the feminine in the man is split off and projected onto a ­woman. Through this pro­cess, we do not yet have any insight into the deeper ­things. ­Because of it no man thinks that he has anything feminine within him, and the same is correspondingly true for the w ­ oman. For it is the ambition of the man to be a ­whole man and for the w ­ oman to be a real ­woman. But when you consider that only the majority of masculine genes anatomically differentiates the man, then where are the feminine genes? They too are also in the masculine organism. So both are pre­sent in both. Yet this is not recognized. And since ­women are always available, he proj­ects

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his anima onto the ­woman. That’s why he says to her: “What’s the m ­ atter? What’s the ­matter with you?” “Yes it’s you!” It is immediately carried over into the other. That’s the projection no one escapes. And that’s why the combination of masculine and feminine is so difficult. The man cannot meet the other part of himself ­because it is always projected into the object. A man w ­ ill admit all his faults to you a­ fter all: “Well, that’s just how I am.” But that he is moody, feminine, mostly a bit hysterical—­that he cannot admit, it’s always attributed to his wife. In consequence, the combination of masculine and feminine is a par­tic­u­lar difficulty. For this to happen the feminine must first be released from the projection. Other­wise it cannot be combined. A man cannot combine it by marrying his feminine. ­There are such cases: he knows at first sight that she’s the right one, he marries her, and then it ­doesn’t work out ­because it was just his projections. Goethe gave voice to this in his poem to Charlotte von Stein: “From an old existence we ­were sharing? ­You’re the wife, the ­sister I forgot?”470 One has this primal kinship only with one’s own feminine, which the man proj­ects into e­ very active love story. By virtue of this status e­ very man accepts that his wife naturally shares his state. ­There are ­people who have been married for thirty years but who have not yet seen each other as each ­really is, only ever through the lens of the anima or the animus. So obstinate are ­these projections. So if an inner combination is ever to happen at all, this projection must be withdrawn, i.e., one must know that every­thing that one has ­until now attributed to the object is in oneself and in a form that is very difficult to see. Only when this pro­cess is completed can a man possibly accept his feminine side. This pro­cess absolutely cannot happen outside analytical psy­chol­ogy. You may seek it in vain in a handbook of logic or pedagogy. ­There it is assumed that one knows every­thing about oneself. But we ­really ­ought to know that a quite substantial part of our personality regularly lives in unconscious projection. This enormous task t­oday is entrusted to the specialists. What I’m describing to you is not generally known. So I would like to give you an understanding of this psychological insight. which the ancients already had in the ­Middle Ages, and in India, and also the Chinese. But it was not known to us. For us it is only the specialists who possess this knowledge again. 470  Goethe to Charlotte von Stein (1776), pp.  229–231; trans. John Fredrick Nims (Goethe, 1994), p. 61.

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(9) & (10) This crystallization of the feminine out of projections is described in alchemy as extractio. An extraction, a withdrawal is made. The feminine is sort of reconstituted. A ­woman is made: in alchemy the femina alba (white w ­ oman), the anima or soror mystica, in the Tantric text in the form of the yoni. ­These extracts of both the masculine and of the feminine are put together, and out of this emerges a true ­wholeness.

471

Lecture 4

19 May 1939

Last time we spoke about the symbol of the coniunctio, of the ­union of masculine and feminine. As I already explained, we must understand this ­union on the one hand as the ­union of conscious and unconscious, for, in this case, consciousness is masculine and consequently the unconscious is feminine since it plays a compensatory role. Of course, if yoga or medieval hermetic philosophy had been conceived by a w ­ oman, then consciousness would be feminine and the unconscious masculine. In this case, the symbolism would of course be reversed. But since the w ­ hole of ancient my­thol­ogy and religious symbolism ­were created by men, then Eastern or Western medieval philosophies are masculine, created by men, who took for granted their own psychic disposition. Projection takes place quite naively. But if ­women ­were to create such a philosophy they would proj­ect their own psychic situation into it, and we would have a completely dif­fer­ent symbolism, and even if it w ­ ere not entirely distinct, it would still be interpreted differently. I am warning my female audience members so that they ­don’t simply identify with this without further ado, for emphasizing the head is not to be recommended for ladies. However, the ­union is also a critical exploration of the differences between the sexes. Consciousness is a given for the yogi, but the unconscious is simply unconscious to him. Even though it undeniably exists, he cannot experience it directly within himself. One can only ever experience it through projection. What­ever is unconscious to me yet is still pre­ sent, I always see in ­others. If I have a beam in my own eye, then I see at the very least the mote in the other’s eye and call it a beam.472

  Notes by LSM, ES, OK, and the En­glish translation of BH.   Jung alludes h ­ ere to Matthew 7:3–5: “And why beholdest thou the mote that is in thy ­brother’s eye, but considerest not the beam that is in thine own eye? / Or how wilt thou say to thy b ­ rother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine 471 472

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Or I have a certain opinion of how a ­woman should be, or how feminine psy­chol­ogy should be interpreted. Where do I get this knowledge from? Only from myself. It d ­ oesn’t need to be based on any par­tic­u­lar experience. It’s already pre­sent. I quite simply proj­ect this, in the very moment I begin to interpret. That’s how the (to me) unconscious feminine shows up in the female counterpart. Consequently this exploration breaks into two parts: first ­there is the engagement with the projected content unerringly found in a female being. And second it is extended into other female beings. This is the materia, from mater, the m ­ other, ­mother earth. The m ­ other is the first carrier of this symbol of the feminine, which I describe as anima. Thus, the first projection naturally appears in the ­mother and ­later is extended onto ­matter, hence the name materia. This is the same as what the East calls mâyâ. Generally it is translated as illusion or delusion but comes from the root “ma,” i.e., to build, hence mâyâ is the building material. What­ ever I can touch and perceive is mâyâ. It is a real illusion, an illusion that has become a­ ctual. So Tantric yoga calls this stuff of the world the distinctiveness of God’s thoughts. The East thinks from inside out, not from outside in as we do. We go from apparent real­ity and think about what is a given, but in so ­doing we fail to consider even once that even the boldest physicists have not yet discovered what sort of dark t­ hings this ­matter is made from. The expression materia points to the fact that the unknown, the unconscious, was projected onto this material, and hence the medieval natu­ ral phi­los­o­phers tried to fathom the secret of the unconscious from the way ­matter behaved. Hence chemistry has many expressions such as sublimation or affinity. ­These are in fact psychic mea­sures. Affinity is elective and is projected into ­matter. The pro­cess of sublimation is a pro­cess of evaporation where a solid or fluid component is converted into a volatile substance. Freud unwittingly borrowed this description from chemistry. As you see, ­these expressions can also be applied psychologically ­because they w ­ ere originally carried over from the psyche unconsciously. Thus, looked at rationally, this alchemical idea of seeking the secret of the unconscious in ­matter is utter nonsense, but from a psychological standpoint is quite meaningful. The alchemists w ­ ere seeking the secret of the unconscious in the materia, in m ­ other. They took the next step into the realm where one could now discuss psy­chol­ogy. Then the materia own eye? / Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy ­brother’s eye.” [KJV]

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turned back into m ­ other. She is simply the first carrier of the symbol of the unconscious, of the feminine unconscious. That is why we also find symbols of incest in alchemy, that ­brothers or ­sisters or sons commit incest with their m ­ others, b ­ ecause this pro­cess represents the coniunctio between conscious and unconscious. You also find the same idea again in Freudian psy­chol­ogy, where Freud made a myth out of it, a mythological idea: the idea of primal incest. The bringing together of conscious and unconscious is of course an absolutely understandable m ­ atter from a rational perspective, but practically it is a completely outrageous prob­lem, and in this section of the series of symbols we have the w ­ hole of the dark portion, which is difficult to understand and impossible to explain in a few words. ­Here we encounter the w ­ hole muddle and confusion of h ­ uman life. If I might give you a good example showing you both forms of the coniunctio in experiential form, then it is Goethe’s Faust: The confrontation with the projected unconscious in Faust 1: Faust and Gretchen. This is the object level. ­Here he lives his projection, and the tragic end gives him that shock which ­causes him to reintegrate back into himself the image he had projected into Gretchen, which was filled with the entire secret of his creative being. It appears to him again in the form of Helena. Helena is not a feminine figure to be encountered in life, but rather the classical anima figure of Antiquity. She represents what he had first projected into Gretchen in a pure form. In the second part of Faust where he contends with Helena, he also confronts the nature of the unconscious. This prob­lem manifests in vari­ ous levels right up to the highest degree, the Mater Gloriosa. He unites with the unconscious, as if interfused with it. ­Here we find that absolutely extraordinary story in which he reappears ­after death among an angelic boys’ choir. He has, as it ­were, become a child again, carried ­toward maturity by the apparition of Pater Seraphicus.473 A symbolic motif pertains to this confrontation, the ­union with 473   In the coda to Faust Two, this chorus of souls, boys who died as infants and are ferrying Faustus’s soul to the Beyond, is invited by Pater Seraphicus (“in the m ­ iddle region”: two other monks bracket him above and below, meditating in the mountains), to learn about earthly life by lodging within his mind and eyes. (This is spiritual couvade, feminine hiving or cupping within a man’s psyche, which parallels Jung’s comment below, on “this singular soul state of creative latency” in psychic pregnancy). By association, Faust’s soul ventures the ­hazards of rebirth while englobed by a male nurse. Pater seraphicus declares to the infant dead, “Doch von schroffen Erdewegen, / Glückliche! Habt ihr keine Spur. / Steigt herab in meiner Augen / Welt-­und erdgemaess Organ, / Könnt sie als die euern brauchen, /

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unconscious totality, that we h ­aven’t yet encountered in the series. Namely, this ­union has a remarkable consequence: in the Gretchen tragedy the biological ­union leads to a pregnancy and in time a child is born. This ordinary event becomes essential symbolism in alchemy, which is not pre­sent in the Eastern series. Such is the secret pregnancy, the soul pregnancy. The poets speak of such t­ hings. Now I have no wish to compete with the poets, but I would like to observe that this soul pregnancy is a singular soul state of creative latency. One also obverses this in p ­ eople who do not exactly give birth to a Faust, yet it is it a peculiar soul relationship. This state is always quite perilous for the individual. (11)  That is why h ­ ere in the Tantric symbols series, we have the vihâra, which in the hermetic philosophy is the domus thesauria or vas hermetis. ­There is a par­tic­u­lar soul relationship, the symbol of enclosure, of protection, the cloister on the summit of the mountain, walled-in many times, the so-­called trea­sure chest (thesauria) in which is contained the priceless t­hing, the sealed container that must not be opened, so that what is contained within it does not escape. This is the protected, hidden state resonating with the state of the child in its ­mother’s womb. (12)  The child thus born, as we noted in relation to alchemy, results from the u ­ nion of consciousness with the unconscious. It represents a new being. In alchemy it is the homunculus, the tiny man, in Greek anthrōpárion. This tiny man is often depicted as consisting of metal, of gold. Or it is a transparent being, ethereal, a being of light. It is clearly the illumined ­human in embryonic form. We find this motif in the second part of Faust where Wagner succeeded in creating a homunculus in a retort. He flies around and fi­nally shatters on the throne of Galatea b ­ ecause he has dissolved into flames: Nereus: ­Here in the m ­ iddle of all this host, what new reveletions are we to see? A flame by the conch, at my ­daughter’s feet, Now mounts high and strong, now burns sweet and low, as though it ­were stirring with pulsations of love.

Schaut euch diese Gegend an! (scene 48, ll. 11903-09) [“You have been spared any knowledge of the rude earth. I invite you to enter me. My eyes are adjusted to the world. Use them as your own and look about you.” (Goethe’s Faust, 1980, p. 201)

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Thales:  That is Homunculus, whom Proteus has taken . . . ­Those are the symptoms of passion’s imperative— I almost can hear the loud groans of its travails ­He’ll shatter his vial on her glittering throne— ­there’s the flame, ­there the flash, and already it empties!474 The same t­hing happens to the boy Wagenlenker and the Euphorion, the son of Faust and Helena. ­These too go up in flames ­because they chase ­after the girls. I see in ­these figures the danger of covetousness, of being too much influenced by the environment and by projection. The quasi-­ monastic protection is designed to keep ­these dangers at bay from within and without so that the child can mature. This remarkable symbolism is also Christian. Christ is also worshipped as a child, an infant. In one hymn, Mary is compared with a sea flower. A ­water flower, growing up out of the ­water, holding Christ in its lap. Or as a sea flower in which Christ ­settles as a sea bird. We find the same symbol in Mahâyâna Buddhism where the Buddha is enclosed in the lotus blossom. Whoever has achieved enough merit ­will have their soul enclosed in a lotus blossom for countless aeons. Then it blossoms one day in the miraculous kingdom of the Amitâbha. This is the child being raised from the coniunctio. In Chinese, it is a diamond being. In medieval philosophy it is the incorruptible body, the subtle body, which is seen as the result of this coniunctio. ­These remarkable ideas all point to the basic idea of the man of light, which we all know from gnosticism. For this man who is born is an illuminating being, comparable to the diamond or gemstone. The grail is also a gemstone in Wolfram von Eschenbach.475 Its personification is   Goethe (2014), p. 215: verses 8464–8473.  Wolfram von Eschenbach (c.1170–­c.1220), German poet, author of the ­Middle High German epic Parzival (1200–1210). Wolfram’s identification of the grail with the lapis exilis is unique and not part of the traditional grail legend. It can be found in book XI of Parzival: “hât ir des niht erkennet, / der wirt iu hier genennet./ er heizet lapsit exillîs . . . ​ selhe kraft dem menschen gît der stein, / daz im fleisch unde bein / jugent enpfæht al sunder twâl. / der stei ist ouch genant der grâl.” (Werke, 1891, 469, 5–8, 25–28). The En­glish translation reads as follows: “And that stone is both pure and precious—­Its name hast thou never heard? / Men call it Lapis Exilis [. . .] If they look on its power, their hair groweth not grey, and their face appears / The same as when first they saw it, nor their flesh nor their bone ­shall fail / But young they abide for ever—­And this stone all men call the Grail.” (Parzival, 1912, p. 270). Emma Jung worked on a psychological reading of the Grail legend for thirty years, ­until her death in 1955; Marie-­Louise von Franz completed the work, published in 1960 as Die Graalslegende in psychologischer Sicht (Engl. The Grail Legend, 1970). 474 475

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Christ, Buddha, or, in India, purusha, i.e., the primal man who is to some extent within every­one. ­Later we w ­ ill encounter this purusha when we discuss Patañjali’s Yoga Sûtra. This new being reveals that this is an autonomous existence, which is not the same as the I, this latter being in this case only masculine. The feminine counterpart is the unconscious. The psychic result of this ­union is not another masculine I, but rather a dif­fer­ent being, firstly a child. This child goes through a certain education and development, as of course does the I. For to the extent that this second personality develops, the I dissolves. According to the description in Indian texts, it is as if consciousness dissolves its ties to objectivity, as if abstracting itself from it, from its attachment to objects, so that it almost appears content-­free. This becoming conscious of something, of no longer being attached to it, is described in En­glish quite aptly as awareness. In Indian it is described as samâdhi, i.e., rapture or ecstasy. The Greek word ékstasis in fact means rapture.476 In fact this state is not unconscious, although certain texts compel us to assume that it is a question of unconsciousness, b ­ ecause consciousness is so disconnected from objectivity that it is virtually empty. But one must be conscious of something, other­wise one cannot be conscious at all. In Buddhism this emptying is taken so far that an unconscious state arises called the void, shûnyatâ: the absolute void. Of course, that is a contradictio in adjecto. I cannot be conscious of the absolute void. But Eastern philosophy d ­ oesn’t fret over ­these nuances. The next t­ hing we can fathom about ­these peak states with our Western knowledge is a far-­reaching disengagement of consciousness from its contents. ­There is a very fine Chinese text about this in the Secret of the Golden Flower, which says in poetic language what is also described in Indian yoga. The Hui Ming King says of this letting-­go: A halo of light surrounds the world of the law. We forget one another, quiet and pure, all-­powerful and empty. The emptiness is irradiated by the light of the heart of heaven. The ­water of the sea is smooth and mirrors the moon in its surface. The clouds dis­appear in blue space; the mountains shine clear. Consciousness reverts to contemplation; the moon-­disk rests alone.477

  ES refers to the preceding line as a “post-­hoc remark” by Jung.   Hui Ming Ching, in Jung and Wilhelm (1962 ed.), pp. 77–78. Jung already quoted this passage in his 1929 commentary on The Secret of the Golden Flower (Jung, 1929, p. 58; CW XIII, § 64). 476 477

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A better image of this letting-go of consciousness can hardly be found. I have simply selected this text in order to describe this singular state of consciousness. I do not want to conclude ­these two series of symbols without explic­ itly drawing your attention again to the fact that t­hese final levels in the creation of the Self’s real­ity, achieved by this u ­ nion or coniunctio, that ­these levels are very mysterious, and that a g­ reat deal of psychological experience is required to make any sense of ­these ­things. I would not dare to mention t­ hese ­things in a public lecture, or even to spell out t­ hese ­things in published lit­er­a­ture. If a commentary upon them ­were ever undertaken, then it would only be very incomplete. And for good reason. Western man is a good philologist, but he has no clue about yoga experiences. One must have already spoken to the ­people themselves, the prac­ti­tion­ers, in order to pursue ­these practices. What we get to see in this country are acrobats, not phi­los­o­phers. From what prac­ti­tion­ers recount and what the texts say, a rough picture emerges, which is in fact the psychic event of yoga. And ­there one discovers ­things that apparently we have never dealt with. If we go back in our Western history we do find parallels, but ­these have died out since the Enlightenment in the eigh­teenth ­century, becoming unpop­ul­ar. Nonetheless, if one pursues practical psy­chol­ogy, one is simply compelled to engage with t­hese ­matters. And in that spirit we w ­ ill conclude this par­tic­u­lar series of symbols. I’d like to return once again to the Yoga Sûtra, which I covered superficially last semester.478 I’m selecting certain key ideas from this exceptionally comprehensive text that are relevant ­here. ­These are four texts by an ancient classical Indian phi­los­o­pher, the chief phi­los­op ­ her of ancient Indian yoga. It is assumed that he is one and the same as the grammarian Patañjali.479 You know that India does not have a written history. The only historical dates we have about India come from the Buddhist chronicles, aside from which ­there are no historical rec­ords.480 We learn from certain evidence in the writings of Patañjali that he lived in the second ­century BCE. This comes from a ­battle report dating from 150 BCE.481

  See lectures of 28 October 1938, pp. 11–12, and 4 November 1938.   See n. 115. 480  Historical research by Indologists contradicts Jung’s argument. See, e.g., Wendy Doninger, The Hindus: An Alternative History (2009). 481   On Patañjali see introduction, pp. xlvii–li. 478 479

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The texts are very difficult. For Sanskrit specialists they are a par­tic­u­ lar puzzle. But the most difficult t­hing is the interpretation of how t­hese texts should be understood, so I ­will confine myself to only a few statements. The aim of yoga as Patañjali formulates it is the promotion of the samâdhi, contemplation, rapture. ­There is another word: dhyâna, i.e., the state of extasis, rapture in an active sense. Samâdhi is contemplation in the passive sense. Therefore the goal of yoga is so-­called rapture. Hauer translates samâdhi as enfolding, i.e., introversion.482 This is the main goal. The other is a correlate, namely the diminution of the so-­called compulsions, the kleshas, i.e., of the instincts, the drives. The kleshas are: ignorance (ávidyâ), egoism (asmitâ), attachment (râga), aversion (dvesha), and the fear of death (abhinivesha) Ignorance is the field where the other forces of corruption develop, . . . ​ [YS 2.4, p. 45] I.e., all ­these compulsive drives are based upon ignorance. For Ignorance is misperceiving permanence in transience, purity in impurity, plea­sure in suffering, an essential self where ­there is no self [YS 2.5, p. 45]. Ignorance comes down to esteeming or believing in the non-­eternal, the impure, and suffering, all mistaken for being eternal, sensual, and the Self. That is why all t­ hose ­things are desired. ­These kleshas must be overcome through dhyâna, through meditation, ­because they are the roots of karma, that is, the way in which one lives leaves a remnant, a life’s outcome or karma, that fills one’s existence and ­causes one’s rebirth accordingly. So if one has achieved no merit in this life and has accumulated suffering, then that bad karma w ­ ill entail a corresponding fate in the next existence. Remarkably, in Buddhism the dominant belief is that karma is not personal in nature. I can accumulate merit in my life, but ­because I do not have a soul, when my life ends my karma survives and requires a new existence. This already fascinated the ancient monks, and so they asked the Buddha about it. Buddha left the answer absolutely open as to ­whether this survival of karma means a continued personal existence ­after death

  For Hauer’s translation of the Yoga Sûtra see introduction, p. xlix.

482

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or not. He leaves the question open as to w ­ hether karma is not potentiality created by my life, causing another life that is absolutely not connected to me. On the other hand, one must recall that in his discourses the Buddha always spoke of his pre-­existences as if he had always been the same. Yet in the end one can also understand that what remains was always karma and not one’s own soul. I would like to inform you of certain fundamental teachings of the Yoga Sûtram. Sûtra means text or tract. The translations you ­will find on the one hand in Deussen’s History of Philosophy, in Volume 1, part 3.483 A newer translation which is more psychological in many aspects, i.e., more differentiated but actually less clear, is by Hauer in his text: Der Yoga als Heilsweg [Yoga as a path of healing].484 The style is very difficult, as the texts are themselves exceptionally difficult. I ­will now translate once again so you can see what it’s all about: The non-­differentiation of the repre­sen­ta­tions of Sattvam and the Purusha, both t­ hese being absolutely dif­fer­ent, is enjoyment. Hauer translates “the ‘consumption of the world’ by the ‘man-­in-­himself.’ ” He means that if the two are not differentiated, the world is consumed by the purusha. Through application of total discipline upon one’s own interest, which is dif­fer­ent from the other’s interest, knowledge of the Purusha is achieved. This concerns the differentiation of the purusha and the sattvam. I ­will go into the meaning of ­these words:

3.35: According to Deussen:485 The non-­differentiation between the repre­sen­ta­tions of sattvam (as proponent of the prakriti) . . .

  Deussen (1908), pp. 504–543. See also introduction, p. xlix and n. 38.   Hauer (1932), pp. 101–127. 485   At the end of the lecture, ES wrote down the dif­fer­ent German translations of YS 3.35, including Jung’s own suggestion. As t­ here are also explanatory comments, it is likely that Jung read ­these versions to the audience for comparison. The con­temporary translation by Barbara Stoler Miller reads as follows: “Worldly experience is caused by a failure to differentiate between the lucid quality [sattva-­guna] of nature [prakriti] and the spirit [purusha]. From perfect discipline of the distinction between spirit as the subject of itself and 483 484

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of the prakriti which encompasses the external nature and the psychic apparatus (cittam) and which consists of the three gunas: sattvam, rajas, and tamas— . . . ​and of the purusha, which are both absolutely distinct, is plea­ sure [and suffering]:—­knowledge of the purusha is achieved by the application of total discipline upon one’s own interest [i.e., the purusha] which is distinct from the other’s interest [i.e., the prakriti]. [YSD 3.35, pp. 532–533].486 According to Hauer: “Man-­in-­himself” and the “luminous world substance” which forms the organ of the mind are eternally unalloyed. The “consumption of the world” by the “man-­in-­himself” is made pos­si­ble by the fact that “luminous world substance” and “man-­in-­himself” are not differentiated in the conscious mind. One acquires knowledge of the “man-­in-­himself” through application of total restraint for the purpose of this consumption for the “other” and one’s own distinct purpose. [YSH 3.35, p.108]487 According to Vivekananda: Enjoyment comes by the non-­discrimination of the very distant soul and Sattva. Its actions are for another: Samyama on this gives knowledge of the Purusha.488

the lucid quality of nature as a dependent object, one gains knowledge of the spirit.” [YS 3.35, p. 68] 486  “Die Nicht-­ Unterscheidung der Vorstellungen des Sattvam (als Vertreter der Prakriti) und des Purusha, welche beide absolut verschieden sind, ist das Genießen [und Leiden]:—­durch Anwendung der Allzucht auf das von fremdem Interesse [der Prakriti] verschiedene eigene Interesse [des Purusha] erfolgt Erkenntnis des Purusha.” (YSD 3.35, pp. 532–533) 487   “Der ‘Mensch-­an-­sich’ und der das Geistorgan bildende ‘lichte Weltstoff’ sind ewig unvermischt. Das ‘Essen der Welt’ durch den ‘Menschen-­an-­sich’ ist dadurch möglich, dass ‘lichter Weltstoff’ und ‘Mensch-­an-­sich’ im Bewusstsein nicht unterschieden werden. Durch Anwendung der Gesamtzucht auf den Zweck dieses Essens für den ‘Andern’ und den davon verschiedenen Eigenzweck erlangt man Wissen vom ‘Menschen-­ an-­ sich.’  ” [YSH 3.35, p. 108] 488   Vivekananda (1896), pp. 198–199; Jung used the German translation by Emma von Pelet (1937), p. 293: “Genuss entsteht durch Nichtunterscheiden von Seele und Sattva, die völlig verschieden sind. Letzteres, dessen Wirken einem anderen gilt, ist von demjenigen gesondert, das auf sich selbst gestellt ist. Samyama, auf dieses Selbst-­ständige angewandt, verleiht Wissen um den Purusha.”

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According to M. A. Oppermann: Experience is the unclarity of the mitigated perception of “sattva” and “purusha” which are absolutely separate; this joy is for another; knowledge of “purusha” arises through “samyama” upon itself.489 An accompanying note: “Purusha” in pure sattva reflects and animates the same; sattva, thus called into life, believes that all experiences which it has are to be attributed to him. Through this muddled identification of the two, all experiences are made pos­si­ble at all. All experiences through which sattva believes itself to be enriched are useless to it and serve only the “purusha.” ­Every action of prakriti, being the basis of sattva, and which cannot be without “purusha,” are for the “purusha.” Hence sattva functions not for itself, but, as the text says, for another. Hence, it is correct to say that “samyama” applied to itself, to its own nature and destiny, leads to knowledge of the “purusha.”490

489  Oppermann (1908 [2014]), p.  67: “Erfahrung ist die Unklarheit der gemilderten Wahrnehmung von ‘Sattva’ und ‘Purusha,’ die absolut getrennt sind; diese Freude ist für einen anderen; Erkennen von ‘Purusha’ entsteht durch ‘Samyama’ auf sich selbst.” 490  Ibid.

491

Lecture 5

26 May 1939

We began with a discussion of individual lines in Patañjali’s Yoga Sûtra. In them I tried to highlight the line of reasoning that we had already encountered in the symbolic series, but which is approached from a certain dif­fer­ent perspective, namely from the standpoint of the so-­called sâmkhya (or also Upanishad) philosophy. This chiefly concerns the idea of the Self, the question of the Self’s relationship to consciousness, and the concept of that ultimate state, which I have described to you as the dissolution of consciousness. The line I read out to you last time concerns the question of technique, the psychological technique of dissolving the Self from the psychic systems, mainly from consciousness. I want to read this section to you again. We ­will dissect it into parts. It is exceptionally difficult: Worldly experience is caused by a failure to differentiate between the lucid quality [sattva-­guna] of nature [prakriti] and the spirit [purusha]. From perfect discipline of the distinction between spirit as the subject of itself and the lucid quality of nature as a dependent object, one gains knowledge of the spirit. [YS 3.35, p. 68] If the concepts one has of sattvam and purusha are not differentiated, then a certain psychic state arises out of this, which Deussen translates as the “world’s plea­sure” and Hauer as “eating the world.” Before we can understand this line, we must know what is meant by the terms sattvam and purusha. I wrote up for you last time the three gunas to which sattvam belongs. Deussen uses the term “­factor,” while Garbe, who is particularly at home in Sanskrit lit­er­a­ture, uses the expression “constituents.” In fact, it is   Notes by LSM, ES, OK, and the En­glish translation by BH.

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impossible to properly translate the expression guna. I prefer not to translate it at all. The three gunas are: sattvam, rajas, and tamas. Sattvam has the meaning of brightness, light, directed upwards; thus a state. Tamas is the opposite: the dark, darkness, heavy, also a state. ­These are obviously opposites. Rajas is in-­between, being dissatisfaction, energizing, ­because energy resides in dissatisfaction. This is something dynamic. The dynamic emerges from opposites. ­There are opposites, and wherever t­ hose are pre­ sent, ­there is energy, the unifying pro­cess. Wherever hard and soft, cold and warm, low and high collide, energy is the result, a propulsive force. This is a compensatory pro­cess. I believe that it is very difficult to give a fitting translation without psychological understanding. I can use the term “constituents” ­because you ­will repeatedly encounter it in the lit­er­a­ture. In translations of the Bhagavad-­Gîtâ only the word guna is used. ­There, in Krishna’s teaching, we learn what liberation from the gunas means. Our text says that one must discriminate between the concept of the sattvam and purusha—­i.e., what is bright, light, easy—­from the Self. In his text Yoga als Heilweg [Yoga as a path of healing], Hauer translates sattvam as “luminous world substance.” So, more than substance, a sort of ether. Therefore sattvam is translated as ethereal body, but only in a figurative sense. ­Here the idea is that normally one cannot discriminate between this luminous substance and the purusha. Purusha is a very ancient description for what Deussen describes as the “subject of knowledge, liberated from every­thing objective.”492 I am not certain ­whether this expression is appropriate, that is, I have my doubts about it. ­Because it expresses logically something absolutely alien to the spirit of the East. The Eastern spirit does not engage in logic, it is perceptual and intuitive. Purusha is better rendered as primal man, man of light, phôteinós or luminosum. That would be closer to it. We have a number of similar ideas in the West: the mystical Christ is a purusha, or Christ as the second Adam, an ancient Christian proposition—­ that is purusha: Adam is in ­every man in his primary form as a sensory

492   Deussen (1908), p. 561: “Yoga consists of the suppression of the functions of the citta, among which can be counted right knowledge, false knowledge, doubtful knowledge, knowledge suspended in sleep and reproductive knowledge. As long as t­ hese functions are not suppressed, the madness of being identified with ­these exists in the purusha; only through their suppression does the purusha emerge in its au­then­tic nature as the pure subject of knowledge, liberated from every­thing objective.”

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phenomenon, and appears in a secondary form as a man of light, in the so-­called redemptive form.493 In this line Patañjali is attempting to formulate the fact that while one does not differentiate between sattvam and the concept of the purusha, all the same one must make this differentiation. Which raises the impor­ tant question: what is sattvam? How can we understand this psychologically? To do so, we must understand more precisely what this sattvam represents in Indian philosophy. I am adding a further concept to all this: aside from the purusha, the primal man or man of light, ­there is a further, feminine princi­ple: the so-­ called prakriti. This is nature or ­matter, the material phenomenon, also described as Shakti in another context. This is materia, the mater natura. In Tibetan and Tantric my­thol­ogy, Shakti is always represented in an intimate embrace with Shiva, the creator of the world, also corresponding to the purusha. The purusha is always said to be combined with the prakriti, so they are together like a drop of ­water upon a lotus leaf, where it famously retains its round form and does not moisten the lotus leaf. In this case it is not one with the phenomenon but is quite outside of it. When the purusha is combined with the prakriti, which is always the case, it serves the sattvam as a lamp in the darkness. If it comes down into m ­ atter, it is sort of in its own darkening. In Manichean thought, this means the man of light being drawn down into the demonic abyss of the world.494 It is like the descent of Nous who is desired by Physis. Nous gazes down into the darkness and glimpses his reflection. Attracted by this, the loving arms of Physis reach him, entwining him and pulling him down. It cannot be ruled out that ­these gnostic ideas w ­ ere associated with India, as t­ here was some traffic with the Near East from ancient times. It was not only material goods but also spiritual ones that made their way to the West via the trade routes across the Red Sea. Hence the vari­ous similarities in Indian and Greek my­thol­ogy, e.g., with Pythagoras495 or Apollonius of Tyana, who is supposed to have made a g­reat journey to India496 to explore the

  Cor. 15: 45–48.   On Mani and Manichaeism, see n. 405. 495   See n. 410. 496   Apollonius of Tyana (c. 15 to c. 100 CE) was a Neopythagorean phi­los­o­pher, well known for his ability to heal and to perform miracles. His life and teaching w ­ ere sometimes compared to t­ hose of Jesus. According to his biographer Philostratos (c. 172 to c. 250 CE), he was a wandering sage, who even went as far as India. (Philostratos, 2005) 493 494

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mysteries t­here. ­These developments of spiritual connections are prob­ ably historical. So when the purusha has come down into the darkness of the prakriti and then serves as a lamp to the sattvam, this is obviously a description of the unrecognized Self within man, who employs consciousness in order to orient himself in the darkness of his world. So we can say that this sattvam is a luminous psychic substance. It is the dim light of h ­ uman consciousness. It functions in a similar way as the cittam in the l­ater parts of the Yoga Sûtram. This concept is mostly translated as consciousness, corresponding to what we would translate as an active state of consciousness. This is not only passive awareness but an active achievement that ­causes us to grow tired and that we must interrupt from time to time with sleep b ­ ecause it is exhausting work to remain conscious. That is why most ­people are not always completely conscious, in order to conserve energy. Primitives must be consciously unconscious, having to sit still for hours in order not to think, although they do not sleep. So when the purusha, this man of light, is located in the prakriti, it is not unitary but multiple. When it enters into material phenomena it splits into very many dif­fer­ent figures. So in one text it is called the “twenty-­ fifth.”497 Again, this is extremely peculiar. The description simply says: the purusha is in the state of interwovenness with materia. Then he is the twenty-­fifth, that is, he is one of twenty-­five likenesses. As one who is bound, he is called the twenty-­fifth, but as the twenty-­sixth, he is f­ree and is one.498 When he is freed from the manifold state, he returns to his 497   In Book XII of the Mahâbhârata, purusha is identified with the twenty-­fifth princi­ ple: “The Soul, which transcends the four and twenty princi­ples, is called the Knower. Knowledge and the object known are dif­fer­ent from each other. Knowledge, again, has been said to be Unmanifest, while the object of knowledge is the Soul which transcends the four and twenty princi­ples. The Unmanifest is called Kshetra, Sattwa (understanding), and also Iswara (the supreme Lord), while Purusha, which is the twenty-­fifth princi­ple has nothing superior to it and is not a princi­ple (for it transcends all princi­ples and is only called a princi­ple conventionally). This much O king, is an account of the Sankhya philosophy.” (Mahâbhârata, XII, chapter 307, part III, p. 23). Hauer commented that “according to the ancient sâmkhya yoga tradition, the twenty-­fifth is the purusha, and moreover it is the ­human purusha in its redeemed state like the eternal purusha.” (Hauer, 1932, p. 69) 498  “Indeed b ­ ecause the twenty-­fifth can comprehend the Unmanifest, he is therefore called Budhyamana (or Comprehender). He cannot, however, readily comprehend the twenty-­sixth, which is stainless, which is Knowledge without duality, which is immea­sur­ able, and which is eternal. The twenty-­sixth, however, can know both Jiva and Prakriti, numbering the twenty-­fifth and the twenty-­fourth respectively.” (Mahâbhârata, XII, chapter  309, part III, p.  28). According to Hauer, the introduction of a highest and divine twenty-­sixth princi­ple indicated how sâmkhya-­Yoga had been usurped by the realm of Brahmanism and Vishnuism. (Hauer, 1932, p. 74–75)

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original unity and is simply always the unity of the many, ­whether he is in the bound state or not. The unity is then simply latent, that is, it depends on our perspective as to w ­ hether we regard the purusha as a multiplicity or as a unity. It is the one Self in e­ very individual where this Self is apparently distinct. This multiplicity is portrayed in a Chinese text:499 The yogi sits in meditation [dhyâna] and five figures arise like smoke out of his head, who in turn also split into another five figures. This is the knowledge of the splitting of the purusha into many figures. The unity of the purusha is an intuition in Eastern meditation about the nature of man. It is understood that all are only one and that the Self of man, despite all differences, is only ever the one. We find this idea in the philosophy of the Upanishads in the concept of the âtman. This is the Self of the personality. The person (purusha), not larger than a thumb, dwelling within, always dwelling in the heart of man, is perceived by the heart, the thought, the mind; they who know it become immortal. The person (purusha) with a thousand heads, a thousand eyes, a thousand feet, having compassed the earth on e­ very side, extends beyond it by ten fin­gers’ breadth. 500 At the same time, it is simply the general being of the world. So the purusha is also the individual being, but at the same time the mahâ-­purusha, i.e., the ­great soul of the world, exactly like the âtman. The idea of sâmkhya philosophy is that the purusha is always connected to m ­ atter. This state is described as samyoga (being yoked together, connected, fettered, bound). Without this connection with the purusha, the prakriti is absolutely inactive.501 It unfolds ­under the influence of, and the causal connection with, the purusha, the man of light. Out of this arises the so-­called samsâra. This is the result of births, the cycle of existences in which the prakriti unfolds. The purpose of this unfolding in samsâra is to transmit self-­knowledge to the purusha through the fullness of phenomena. This is why the prakriti is also portrayed as a female dancer who reflects the fullness of the world, and dances before the purusha so that the purusha can acquire self-­awareness out of this fullness. Despite its necessary unconnectedness, the prakriti is linked with the purusha by a bridge. The idea of the bridge is prob­ably a concession to   The Secret of the Golden Flower (1929, p. 149; 1931, p. 63).   Shvetâshvatara Upanishad 8, 3, 13–14 (SBE XV, pp. 246–247). 501   LSM has “inactive,” whereas ES ­here renders it “negative” and BH “passive.” 499 500

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understanding. One could of course not imagine this enormous paradox of combined disparateness. It is incredibly difficult for ­people to think paradoxically. But such ideas are always necessarily paradoxical. That is why one seeks mediating ideas that mitigate this paradox, and create a bridge between the irreconcilable opposites of the prakriti and the purusha. The connecting link is now thought of as the subtle body, a finely ethereal body, which the purusha forms with the ele­ments of the prakriti around the sattvam. This linking body is described as lingam. The word is also used for phallic symbols and actually means appendage, marker, label. Any sort of marker that describes something, that is lingam. A special description is then linga-­deha, i.e., the classic description for the subtle body, that is, the symbol of the inconceivable purusha plus prakriti, which is then pure and substantially concrete. Between them stands the lingam as bridge within this psychic body, a half-­substantial and half-­spiritual phenomenon. Such is the ancient division harmonic with the Eastern way of seeing, and familiar to us in the West as well: prakriti, which is the body, purusha, which is the spirit; and linga-­deha, the subtle body or the psyche, inclusive of consciousness. The concept of the purusha is related to all central Brahmanic ideas. So, in many places the purusha is identical with the concept of the Brahman, of the absolute being. ­Here is how one of the Upanishads puts it: Now that golden person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails, Whose eyes are like blue lotus’s, his name is ut, for he has risen [udita] above all evil. He who knows this also rises above all evil. Rik and Sâman are his joints, and therefore he is udgîtha. And therefore he who praises him [the ut] is called the Ud-­gâtri [the out-­ singer]. He [the golden person, called ut] is lord of the worlds beyond that [sun], and of all the wishes of the Devas [inhabiting ­those worlds].502 The sun is symbol for Brahman. It is a typical perspective that the gods are also seen as prakriti. Man, perceived in the innermost eye, rules over the gods: Now the person who is seen in the eye, he is Rik, he is Sâman, Uktha, Yagus, Brahman. The form of that person [in the eye] is the same as the form of the other person [in the sun], the joints of the one [Rik   Khândogya Upanishad 1, 6, 6–8 (SBE I, p. 13–14). [German: Deussen, 1897, p. 76]

502

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and Sâman] are the joints of the other, the name of the one [ut] is the name of the other. He is lord of the worlds below that [the self in the eye], and of all the wishes of men. Therefore all who sing to the vînâ [lyre], sing him, and from him also they obtain wealth.503 This constitutes a reversal. First, in the innermost of the sun, and now in the innermost of the eye. Reflected in the so-­called pupilla, you see the small h ­ uman form. The observer sees himself in the eye, in the pupil, of the other. Pupilla is a diminutive and simply means “­little doll,” thus a small ­human figure seen in the eye. This used to be naively conceived of as a soul image. Thus, the personal and suprapersonal Brahman is both the soul of the world and the individual soul. In another text, the purusha is compared with Prajâpati: on the one hand, he is the wheel of the world order in heaven, where the days and nights stand as 720 sons, and on the other hand is the lower sphere, where he is the world-­illuminating sacrificial fire.504 He is the year and the sacrifice at the same time. In Vedic thought the cosmic celestial world order is reflected in the earthly ritual world order, and specifically in the order of the sacrifice. In our Western religious practices, we also have the affiliation of time qualities with par­tic­u­lar festivals. Originally ­these ­were nature rites oriented on what happens in the heavens. ­People used to live in an absolute participation mystique: for example, the Mexican Pueblos are still convinced ­today that the sun cannot rise if they do not perform rites to facilitate that.505 The leader of a tribe once wrote that Americans should cease their destructiveness b ­ ecause other­wise they would find that in ten years the sun would no longer rise. For they, the sons of the sun, are responsible for the rising of the sun. It is the same with Rostand’s Chantecler,506 who believed that the sun would rise only ­because he crowed. Someone made a bet with him that the sun would still rise, but in the last moment he crowed again, and the question was not settled.   Khândogya Upanishad 1, 7, 5–6 (SBE I, p. 14–15). [German: Deussen, 1897, p. 77]   Jung is prob­ably referring to the verse of Rigveda I, 164, 11: “Formed with twelve spokes, by length of time, unweakened, rolls round the heaven this wheel of enduring Order. Herein established, joined in pairs together, seven hundred Sons and twenty stand, O Agni.” 505   In 1925 Jung visited the Taos in New Mexico where he spoke to Antonio Mirabal (also Ochwiay Biano or Mountain Lake), an elder of the Hopi tribe, and other Native Americans. See also n. 292. 506   Edmond Rostand, Chantecler. Play in four acts (1910). 503 504

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However, this is not a ridicu­lous notion but a very clear mythical residue of that time when our consciousness was still absolutely captivated by objects and incapable of elevating itself in any way above objective events, where man found himself in a participation mystique and was unconsciously still identified with the w ­ hole of nature, as Lévy-­Bruhl said, ­because that inhered in the quality of time.507 With such incorporation of time into nature, one could do only one ­thing and nothing e­ lse. This idea underlies the ­whole of astrology. In the healing arts one has it in sympathetic cures and methods, and in the natu­ral philosophy of the ­Middle Ages it was the correspondentia: as above, so below. Man is himself a cosmos: he is the microcosm and the world is the macrocosm. So the ­whole of ­human experience was seen in man’s own passage of time, in his most routine actions as an expression of the course of nature. Absolute identification with the course of nature: such was the experience that p ­ eople of this time discovered and then incorporated into ritual. This primal state was the ordered, lawful state, and if man w ­ ere to cease living and acting in accordance with nature, or stop being born and ­dying, then nature would be chaotic. At the moment where consciousness separated from the natu­ral course of events, disorder came into the world; even though now we still imagine that we possess far more order, this is order created by ­people, not by nature. So the idea of the purusha in the form of Prajâpati is likewise the year, or time itself and the ritual order of life: Prajâpati bethought himself, “Verily, I have created ­here a counterpart of myself, to wit, the year”; whence they say, “Prajâpati is the year;” for he created it to be a counterpart of himself: Prajâpati pondered: verily I have created the year as the image of myself. And in that he gave his own Self to the gods, he created the sacrifice as the image of himself. 508

507   Participation mystique is a concept developed by the French anthropologist Lucien Lévi-­ Bruhl (1857–1939) in Les fonctions mentales dans les societiés inférieures (1910) in order to describe the subject’s relationship to an object wherein it cannot distinguish itself from the ­thing. Jung used the term from 1912 onwards and defined it as follows: “It denotes a peculiar kind of psychological connection with objects, and consists in the fact that the subject cannot clearly distinguish himself from the object but is bound to it by a direct relationship which amounts to partial identity.” (Jung, 1921, § 781). See also n. 194. 508  Satapatha Brâhmana 11, 1, 6, 13 (SBE, XLIV, p.  14); German: Deussen (1894), pp. 133 and 208.

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Having given himself up to the gods, he created that counterpart of himself, to wit, the sacrifice: whence p ­ eople say, “The sacrifice is Prajâpati”; for he created it as a counterpart of himself.509 He himself is time, therefore Prajâpati also bears the name time. Through the operation of sacrifice and through Prajâpati’s self-­surrender to the gods, he created the sacrifice as an image of himself. And now: the gods belong to phenomena, to mâyâ. ­Because he has surrendered himself to phenomena, i.e., to the world, therewith he created the sacrificial fire, the luminous, illuminating sacrificial fire upon the earth. This is purusha. In the ritual action lies the action of primitive man. You find this with quite primitive p ­ eople such as the Palaeolithic aboriginal p ­ eople of Australia. ­There, the aboriginal ­peoples from primordial time are great-­ grandfathers who created the w ­ hole of nature, from whom the trees, plants, and animals originate that made the world. ­These ancestors, described by Lévy Bruhl as archetypes, are reiterated in the ritual lives of ­these tribes. ­Every year a certain ceremony must be conducted so that the grass grows, the streams flow, so that the rains come. And it is their view that if ­these ritual actions are not carried out, the cosmic order would cease. Then the grass would no longer grow, no more rain would fall, man is no longer connected with primordial time. He is now only in his own time but cut off from primordial time. This primordial time is the time that existed before time. It is the time that is always ­there when we have time. It is eternal time, which runs alongside our time. The word for this is altjiranga mitjina.510 Aljira is the dream, the unconscious; it is also the place beyond, in which the ancestors, the primeval men live. Prajâpati is in fact a time that has world-­creating significance. If we want to express this in a modern way, then it is Bergson’s durée créatrice. This is in fact the only intuition in the w ­ hole of Bergson’s philosophy, and with it he discovered what Proclus had already said:511 wherever ­there is creation, ­there is also time. The god of the Neoplatonists was called Chronos. He was a god of fire, light, and time. Equally, he was the first cause of all t­ hings, therefore the creator of the world, the demiurge. It is the same in gnosticism. ­There, the creator of the world has the name Abraxas.512 If   Satapaha Brâhmana 11, 1, 8, 3 (SBE, XLIV, p. 22); German: Deussen (1894), p. 208.   See n. 293. 511   On Bergson and Proclus see p. 157 and nn. 379 and 512. 512  In Jung’s writings Abraxas, “god of frogs or toads,” appeared for the first time in the Black Book entry of 16th January 1916. ­There he is described as “the uniting of the Christian God with Satan” (Jung, 2020, pp. 168–169) and the “one God, to whom worship is due” (ibid, pp. 169/170). The entry provides a substantial exposition of Abraxas as part of 509 510

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we insert the numeric value of the letters of the word “Abraxas” in Greek, 365 is the result: the creative cycle, the course of the years. This idea also plays a g­ reat role in the Mithraic mysteries. The Mithraic t­ emple on the Saalburg has an aion, which is the unendingly long duration. This comes from the Persian: Zurvan Akarâna. Aion was represented as a dragon with a lion’s head. This idea of the purusha reaches back into the very beginnings of ­human thought and represents an identification with nature which has long since become foreign to us.

Jung’s psychological cosmology as depicted in his systema mundi totius (Jung, 2009, p.  364). Jung’s fantasy of the following day marked the beginning of the entries that formed the basis of his sermon “Septem Sermones ad Mortuos,” where he depicted the birth of a new god in his soul, i.e., Abraxas. The text is attributed to the ancient gnostic writer Basilides of Alexandria, who taught the mystical word “abraxas.” In the Visions Seminars Jung spoke about its symbolic meaning and the similarity to the philosophical concepts of Bergson on 16 November  1932: “The Gnostic symbol Abraxas, a made-up name meaning three hundred and sixty-­five . . . ​the Gnostics used it as the name of their supreme deity. He was a time god. The philosophy of Bergson, la durée créatrice, is an expression of the same idea.” “[. . .] the figure of Abraxas means the beginning and the end, it is life and death, therefore it is represented by a monstrous figure. It is a monster ­because it is the life of vegetation in the course of one year, the spring and the autumn, the summer and the winter, the yea and nay of nature. So Abraxas is ­really identical with the Demiurgos, the world creator. And as such he is surely identical with the Purusha, or with Shiva.” (Jung, 1930–1934, vol. 2, pp. 806–807). Jung was familiar with Albrecht Dieterich’s work, Abraxas. Studien zur Religiongeschichte des späten Altertums (1891). See p. 153n373. According to Shamdasani, Jung studied this work early in 1913. He also found marginal annotations in Jung’s copy of Charles King’s The Gnostics and Their Remains (1864) next to the passage discussing the etymology of Abraxas on p. 37. (Shamdasani in Jung 2020, vol. 5, p. 274n395). In MDR Jung states that he had seriously studied the gnostics between 1918 and 1926 (p. 200). In the ETH lectures, Jung refers repeatedly to Hans Leisegang’s 1924 study on the Gnosis, where chapter six is dedicated to Basilides and the sects that descended from his teachings. On Abraxas see Leisegang (1924), p. 225.

513

Lecture 6

2 June 1939

I completely forgot to say at the beginning of this lecture that if you have any questions you’d like to ask me, please feel ­free to do this in the form of a letter. Or give me a note with your “well-­formulated question.” I ­will do my best to reply to you.514 Last time we spoke about the purusha and I cited all sorts of parallels to show you in what contexts this concept occurs in Indian philosophy. I emphasized that it is first identified with the Brahman, thus with the ultimate of all world beings, and then with the Prajâpati, the creator of the world, who is si­mul­ta­neously time, in fact he is Bergson’s durée créatrice. He is the year; he is the womb of time, out which all being arises. Then he is the sacrifice, the fire, that which has created himself as a likeness of himself. You can already see t­here the connections with Western Christian ideas. This purusha has parallels with the mystical ideas about Christ that evolved in the West. I mentioned to you the parallels with Neo-­ Platonic philosophy where the ­actual creator god is Chronos, or the time-­ god, who is si­mul­ta­neously the god of fire, of creative fire, and of light. He demonstrates the symbolic attributes that are typical of ­these gods. ­Today we want to return to the text of the Yoga Sûtra once again. With our hard-­won ideas of purusha and sattvam, we now want to try to get closer to the meaning of the complicated words of Patañjali. So we must consider the following f­ actors: Purusha: Unity Gunas

Sattvam

Rajas Tamas

Prakriti

manifold world of phenomena

  Notes by LSM, ES, OK, and the En­glish translation by BH.   Jung answered questions sent to him in the lectures 8 (16 June 1939) and 9 (23 June 1939). See pp. 253–261. 513 514

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So, on the one hand, we have purusha, on the other prakriti. This is the world of material phenomena, the manifold phenomenal world. Purusha is the unitary, always conjoined with the prakriti, the masculine conjoined with the feminine, but never mixed. Through the togetherness of purusha and prakriti, a living psychic being emerges that has certain characteristics, the so-­called gunas: Sattvam Rajas Tamas

= all that is luminous, light, rising up = compelling, passion = dark, darkness, heavy

This creates a type of energy. ­These are opposites, between which energy manifests, that is, the living affairs of the world are an energetic pro­cess. ­These are characteristics that the psyche formulated out of the presence of pairs of opposites. Out of ­these opposites all actions arise. If hot and cold do not come together, no pro­cess takes place. If the world had only light, it could not exist. Darkness on its own does not exist, and if ­there w ­ ere only cold, the same would be true. ­These are psychological facts that man has projected into t­hings since time immemorial. That is how we conceive of the world. This is what propels us. A moral conflict, for example, consists of a pair of opposites that compels us to a certain ethical be­hav­ior: on the one hand is desire and on the other hand, a certain conscience. If ­these contradictions did not exist, nothing would happen. One would become inactive. All compelling moments in ­human life are therefore moments of conflict. Every­thing that moves within us arises out of ­these conflicts. By dint of ­these characteristics, purusha and prakriti are conjoined. However, this begs the question as to why the text mentions only sattvam, but not tamas and rajas? I ­will read you both translations once again. Deussen translates it thus: The non-­differentiation between the repre­sen­ta­tions of sattvam (as proponent of the prakriti) and of the purusha, which are both absolutely distinct, is plea­sure [and suffering]: . . . ​[YSD 3.35, p. 532]515 Hauer translates it as: “Man-­in-­himself” and the “luminous world substance” which forms the organ of the mind are eternally unalloyed. The “consumption

515   “Die Nichtunterscheidung der Vorstellungen des Sattvam (als Vertreter der Prakriti) und des Purusha, welche beide absolut verschieden sind: ist das Genießen.”

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of the world” by the “man-­in-­himself” is made pos­si­ble by the fact that “luminous world substance” and “man-­in-­himself” are not differentiated in the conscious mind. [YSH, 3.35, p.108]516 The meanings are the same, but one cannot see this straightforwardly. Hauer translates it far more literally. He also translates the word purusha and the concept of plea­sure in a more literal way: it is in fact the devouring, the engorgement of the world, taking the world into oneself, the consumption of the world. And he translates sattvam as luminous world substance, this is literal: the light side of world ­matter. Prakriti is the material phenomenon of the world, and sattvam is its positive aspect, its light aspect. But since ­these are psychic phenomena, then it says, it is simply the light part of our psyche, namely our consciousness. The other is unconscious. Tamas is unconscious, for it is darkness. Rajas is energy, described in modern times as libido. Mostly also unconscious. We do not know from where an impulse, a compulsion suddenly appears. The source of the drives resides in darkness. So one could, with Hauer, translate sattvam as consciousness. Therefore if one does not differentiate the purusha from sattvam, then purusha is bound through the sattvam to the prakriti, to the world of phenomena. Then ­he’ll eat the dust, to quote Goethe.517 And this consumption of the world is the source of suffering, from which yoga promises to f­ree man. Yoga therefore demands that the differentiation should be made between purusha and sattvam and that one recognizes that sattvam comes from prakriti. Psychologically, this means that one should differentiate between purusha and sattvam, in other words, between Self and I, b ­ ecause other­ wise a connection with prakriti, the world, enters in which also devours one, as one devours it. For the more one eats of the world, the more the world eats one.

516   “Der ‘Mensch-­an-­sich’ und der das Geistorgan bildende ‘lichte Weltstoff’ sind ewig unvermischt. Das ‘Essen der Welt’ durch den ‘Menschen-­an-­sich’ ist dadurch möglich, dass ‘lichter Weltstoff’ und ‘Mensch-­an-­sich’ im Bewusstsein nicht unterschieden werden.” 517   Mephistopheles in Geothe’s Faust: “That’s fine! ­There is hardly any waiting. / My wager’s more than safe I’m thinking. / When I achieve my goal, in winning, / You’ll let me triumph with a swelling heart. / ­He’ll eat the dust, and with an art, / Like the snake my ­mother, known for sinning.” [“Schon gut! nur dauert es nicht lange. / Mir ist füer meine Wette gar nicht bange. / Wenn ich zu meinem Zweck gelange, / Erlaubt Ihr mir Triumph aus voller Brust. / Staub soll er fressen, und mit Lust, / Wie meine Muhme, die berühmte Schlange”] (verses 330–335).

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So the non-­differentiation of sattvam and purusha means the same as the eating of the world, which is yet the source of suffering. Now he continues (­after Deussen): . . . ​—­knowledge of the purusha is achieved by the application of total discipline upon one’s own interest [i.e., the purusha] which is distinct from the other’s interest [i.e., the prakriti]. [YSD 3.35, pp. 532–533]518 Hauer renders this: One acquires knowledge of the “man-­in-­himself” through application of total restraint for the purpose of this consumption for the “other” and one’s own distinct purpose. [YSH 3.35, p.108]519 The meaning of both translations is that one uses yoga for mastery, yoking, containment of the drives, of the kleshas, so that the other’s interest in the prakriti is separated from one’s own interest in the purusha. In other words: knowledge of the purusha arises through the containment of the energies of the drives manifesting in the world. ­Here I’ll give you some parallels that demonstrate this: the contrast between tamas and sattvam is the primal pair of opposites. The texts mostly speak only of the differentiation of the gunas, e.g., Krishna’s admonition to Arjuna from the Bhagavadgîtâ: The Vedas speak of three Gunas: nevertheless, O Arjuna be thou indifferent concerning the three Gunas, indifferent t­ owards the opposites (nirdvanda), ever steadfast in courage.520 ­There is a technical term in the philosophy of yoga for describing this freedom from the opposites. This is the expression nirdvandva. In an old text, the Book of Manu, it says that the creator of the world created the opposites in order to bring about differentiation: Moreover, in order to distinguish actions, he separated merit from demerit, and he caused the creature to be affected by the pairs [of opposites], such as pain and plea­sure.521 518  “. . . ​durch Anwendung der Allzucht auf das von fremdem Interesse [der Prakriti] verschiedene eigene Interesse [des Purusha] erfolgt Erkenntnis des Purusha.” 519  “Durch Anwendung der Gesamtzucht auf den Zweck dieses Essens für den ‘Andern’  und dem davon verschiedenen Eigenzweck erlangt man Wissen von dem ‘Menschen­an-­sich.’  ” 520   Bhagavadgîtâ II (SBE VIII, p.48). See Jung (1921), § 328. 521   The Laws of Manu, I, 26 (SBE XXV, p. 13).

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In the Kulluka commentary, further pairs of opposites are named: desire and anger, love and hate, hunger and thirst, sorrow and delusion, honor and disgrace.522 “Beneath the pairs of opposites must this world suffer without ceasing.” 523 Now it is an essential ethical task not to be influenced by the opposites, but to rise above them, b ­ ecause liberation from the opposites leads to redemption. In the spirit of the Yoga Sûtram, it means that if one separates from the sattvam, one comes to the purusha and finds redemption in the being of the world. I repeat this from the Book of Manu: When by the disposition [of his heart] he becomes indifferent to all objects, he obtains eternal happiness both in this world and ­after death. He who has in this manner gradually given up all attachments and is freed from all pain [of opposites], reposes in Brahman alone.524 And, in a Kaushîtakî-­Brâhmana-­Upanishad, it is written of the one who knows about this: . . . ​and ­there shakes off his good and evil deeds. His beloved relatives obtain the good, his unbeloved relatives the evil he has done. And as a man, driving in a chariot, might look at the two wheels (without being touched by them), thus he w ­ ill look at day and night, thus at good and evil deeds, and at all pairs. Being freed from good and freed from evil he, the knower of Brahman, moves ­towards Brahman.525 Another passage from the Tejobindu-­Upanishad reads: Whosoever overcometh desire and anger, the cleaving to the world and the lust of the senses; whoso maketh himself f­ ree from the opposites, and relinquisheth the feeling of self (above all self-­seeking), that one is released from expectation.526 And in the Mahâbhârata, Pandu, who wishes to be a hermit, says: 522  Ibid.: “Other pairs of opposites are desire and anger, passionate attachment and hatred, hunger and thirst, sorrow and delusion, and so forth.” Cf. Jung (1921), § 327. 523   The Laws of Manu, VI, 80–81 (SBE XXV, pp. 212–213); Jung (1921), § 328. 524   The Laws of Manu, VI, 80–81 (SBE XXV, pp. 212–213); Jung (1921), § 328. 525   Kaushîtakî-­Brâhmana-­Upanishad I, 4 (SBE I, p.  277); Jung quoted from Deussen (1897), p. 24; See also Jung (1921), § 328. 526   Tejobindu-­Upanishad chapter 1, vers 3; Jung quoted from Deussen (1897), p. 664; Jung (1921), § 328.

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Clothed with dust, ­housed u ­ nder the open sky, I w ­ ill take my lodging at the root of a tree, surrendering all t­ hings loved as well as unloved, tasting neither grief nor plea­sure, forfeiting blame and praise alike, neither cherishing hope nor offering re­spect, f­ ree from the opposites (nirdvanda), with neither fortune nor belongings.527 Hence we see the universal idea, which still exists ­today in India. The question is, what does this actually mean psychologically? Through the containment of the drives the outflow is suppressed, the eye is turned away from the world. One differentiates oneself from one’s own desire for the world by liberating oneself from the attachment to and relationship with the world. It is through this withdrawal that by necessity what is au­then­tic appears, namely one’s own ­will and its contents, and for the Indian that is the purusha. It is at this point that we in the West immediately fall for the delusion that by one’s own ­will nothing other is meant than the I. For we imagine that whoever removes himself from the world remains in his I. To an Indian mind, however, he does not remain in his I but he comes into the purusha and he becomes what he always has been: the purusha. Such an assertion as is made by Indian thinkers is pos­si­ble only on the basis of the specific Indian psy­chol­ogy, which is dif­fer­ent from ours. We must not imagine that we can simply grasp the nature of Indian psy­chol­ ogy with our consciousness. Impossible. The essential difference resides in the structure of consciousness: Western consciousness is an absolutely egoic, definite consciousness, which is dif­fer­ent in many re­spects, especially as regards the intensity of Eastern consciousness. ­These ­people do not need very much in order to pass from a quasi-­conscious state into an unconscious one. That would require a real strug­gle and a g­ reat effort from us. It is much more a propensity of the East, it comes more naturally to them. For it is a ­matter of daily exercise in which they retreat and go into a corner to do yoga and meditate, that is, they get into a void state of consciousness, which has an exceptionally favorable effect on their consciousness. You find the same in China or Japan. ­There’s something to it. Some Western ­people would benefit from this and would be better off ­doing this than g­ oing to the movies. Our neurasthenia528 stems from the hectic hustle in which we do not come to ourselves. This void that manifests: this is the purusha; it is the emptying out of the I.

  Mahâbhârata I, 119, 89; Jung (1921), p. 278.   On the conceptual history of neurasthenia, see Gijswijt-­Hofstra and Porter, 2001.

527 528

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Of course, in the West we ­don’t have any such parallels with this sort of phenomenon in our modern philosophy. In the East, yoga is not exactly what we would describe as a religious ­matter. An Indian would laugh at us if yoga w ­ ere considered a religious act. It is completely banal and quite as ordinary as brushing our teeth is with us; it is not exaggerated or even hysterical. With us, it is commonly rather unusual ­people who bother about ­these t­ hings, but ­there it is a science. The w ­ hole mysterious fuss over yoga in the West is seen as ridicu­lous in the East. ­These ­people are trained through education and habit to transport themselves into the void through corresponding education, breathing exercises, sitting exercises. When we do ­these ­things they are simply meaningless acrobatic contortions. One must take it like breathing exercises, as a technical m ­ atter.529 It has nothing to do with religious preaching. All t­ hese hatha yoga exercises are means of achieving the state of emptiness. It is the sinking into what we describe as an unconscious state, but which in the East is described as a higher consciousness. Purusha is a super-­consciousness. This is why it is almost impossible to translate the term “unconscious” into Hindi. ­There is a term: bodhi, i.e., enlightenment, a higher or super-­consciousness, an extended superhuman consciousness, namely the consciousness of purusha. Now h ­ ere in the West we have some medieval parallels with this concept, namely in Meister Eckhart. In his meditation “On the Abandonment of ­Things” he says: ­ eople say: “O Lord, how much I wish that I stood as well with God, P that I had as much devotion and peace in God as o ­ thers have, I wish that it ­were so with me!” Or, “I should like to be poor,” or ­else, “­Things w ­ ill never go right for me till I am in this place or that, or till I act one way or another. I must go and live in a strange land, or in a hermitage, or in a cloister.” In fact, this is all about yourself, and nothing ­else at all. This is just self-­will, only you do not know it or it does not seem so to you. ­There is never any trou­ble that starts in you that does not come from your own w ­ ill, ­whether p ­ eople see this or not.530   See n. 146.   Meister Eckhart (1909), pp. 8–9; En­glish (1981), p. 249. The passage is from Meister Eckhart’s “Counsels of Discernment” (Meister Eckhart, 1981, pp. 247–285). Jung uses Herman Büttner’s edition that gives the title “Vom Lassen der Dinge” [“On the abandonment of ­things”] for the third discernment (1909, p. 8). The original ­Middle High German title is “Von ungelâzenen liuten, die vol eigens willen sint” [“Of ­people who have not denied themselves and are full of their own ­will.”] (Meister Eckhart, 1857, p. 545). 529 530

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One’s own w ­ ill, this self-­seeking to which Meister Eckhart refers, this is Western language; to be precise, this is the I, certainly not the purusha, but the self-­seeking of Western consciousness. We can think what we like, that a man o ­ ught to shun one ­thing or pursue another—­places and p ­ eople and ways of life and environments and undertakings—­that is not the trou­ble, such ways of life or such m ­ atters are not what impedes you. It is what you are in t­ hese ­things that ­causes the trou­ble, ­because in them you do not govern yourself as you should. Therefore, make a start with yourself, and abandon yourself.531 ­These ­matters are prakriti. The I-­consciousness that one should abandon is sattvam. Truly, if you do not begin by getting away from yourself, and abandon yourself, wherever you run to, you ­will find obstacles and trou­ ble wherever it may be. ­People who seek peace in external ­things— be it in places or ways of life or p ­ eople or activities or solitude or poverty or degradation—­however ­great such t­ hings may be or what­ ever it may be, still it is all nothing and gives no peace. ­People who seek in that way are ­doing it all wrong; the further they wander, the less ­will they find what they are seeking. They go around like someone who has lost his way; the further he goes, the more lost he is. Then what ­ought he to do? He o ­ ught to begin by forsaking himself, ­because then he has forsaken every­thing.532 This is self-­abandonment. If I abandon sattvam I have also abandoned all t­ hings with it (prakriti). If I succeed in differentiating between the egoic consciousness within me, which is naturally always bound to objects, and the objects themselves, then it is pos­si­ble to reach the purusha. Truly, if a man renounced a kingdom or the ­whole world but held on to himself, he would not have renounced anything. What is more, if a man renounces himself, what­ever ­else he retains, riches or honors or what­ever it may be, he has forsaken every­thing. About what Saint Peter said: “See, Lord, we have forsaken every­ thing” (Mt. 19:27)—­and all that he had forsaken was just a net and his ­little boat—­there is a saint who says: “If anyone willingly gives

  Meister Eckhart (1909), p. 9; En­glish (1981), p. 249.   Meister Eckhart (1909), p. 9; En­glish (1981), p. 249.

531 532

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up something ­little, that is not all which he has given up, but he has forsaken every­thing which worldly men can gain and what they can even long for; for whoever has renounced his own ­will and himself has renounced every­thing, as truly as if he had possessed it as his own, to dispose of as he would.”533 For what you choose not to long for, you have wholly forsaken and renounced for the love of God.534 One has abandoned it for God’s sake, that is, for the sake of the purusha. That is why our Lord said: “Blessed are the poor in spirit!” (Mt. 5:3), that is, in the w ­ ill. And no one o ­ ught to be in doubt about this; if ­there ­were a better form of living, our Lord would have said so, as he also said: “Whoever wishes to come ­after me, let him deny himself” (Mt. 16:24), as a beginning; every­thing depends on that. Take a look at yourself, deny yourself. That is the best of all.535 You should know that ­there was never any man in this life who forsook so much that he could not still find more in himself to forsake. ­There are few ­people who see this to be true and stick by it. This is indeed a fair exchange and an honest deal: By as much as you go out in forsaking all t­ hings, by so much, neither less not more, does God go in, with all that is his, as you entirely forsake every­thing that is yours. Undertake this, and let it cost you every­thing you can afford. ­There you w ­ ill find true peace, and nowhere ­else.536 So this contemplation is a direct parallel with this Yoga Sûtram. But it is in a Western sense parallel with our exceptionally egoic consciousness. The West is combined in a way with the prakriti, which was never the case in the East. When compared with our consciousness, Eastern consciousness is darker. We would say that of course. An Eastern man would certainly not say that, for when compared with what he is conscious of, we are in the dark. Meister Eckhart has another term related to this: the concept of detachment. This is directly a differentiation between purusha and sattvam. In a very illuminating sentence, he says in his meditation about detachment: 533   The commentators of Meister Eckhart (1981, p. 250, n. 5) assume that Eckhart refers ­here to Gregory the ­Great, Homilies to the Gospels 5.2. 534   Meister Eckhart (1909), p. 9; En­glish (1981), p. 249–250. 535  This is already the beginning of counsel 4 entitled “On the profits of self-­ abandonment, which one should practice inwardly and outwardly.” 536   Meister Eckhart (1909), pp. 9–10; En­glish (1981), p. 250.

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I have read many writings of heathen phi­los­o­phers and sages, of the old covenant and of the new, and have sought earnestly and with diligence which is the best and highest virtue whereby a man may knit himself most narrowly to God and wherein he is most like to his exemplar, as he was in God, wherein was no difference between himself and God, ere God created creature. And having approfounded all ­these scriptures to the best of my ability, I find it is none other than absolute detachment from all creatures. As our Lord said to Martha, “unum est necessarium,” which is as good as saying, He who would be serene and pure needs but one t­ hing, detachment. Our doctors sing love’s praises, as did St. Paul, who said, “Whatsoever ­things I do and have not charity I am nothing.” But I extol detachment above any love. First, b ­ ecause at best love constrains me to love God. Now it is far better my constraining God to me than for me to be constrained to God. My eternal happiness depends on God and me becoming one; . . . ​537 This the ­union with the purusha. [. . .] but God is apter to adapt himself to me and can easier communicate with me than I can communicate with God. Detachment forces God to come to me, and this is shown as follows. Every­thing is fain to be in its natu­ral state. But God’s own natu­ral state is unity and purity and ­these come from detachment. Hence God is bound to give himself to a heart detached.—­Secondly, I rank detachment above love ­because love constrains me to suffer all ­things for God’s sake: detachment constrains me to admit nothing but God. Now it is far better to tolerate nothing but God than to suffer all t­ hings for God’s sake. For in suffering one has regard to creatures, . . . ​538 This is the prakriti. . . . ​whence the suffering comes, but detachment is immune from creature. Further, that detachment admits of none but God I demonstrate in this wise: anything received must be received in aught. But detachment is so nearly naught that ­there is nothing rare enough

537  Meister Eckhart (1903): “Von der Abgeschiedenheit,” pp.  910 [“Detachment,” 1924, pp. 340341]. The passage is also quoted in the chapter on Basilides of Hans Leisegang’s Die Gnosis. See Leisegang (1924), p. 240. 538   Meister Eckhart (1903), p. 10 [“Detachment”, 1924, p. 341].

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to stay in this detachment, except God. He is so ­simple, so ethereal, that he can sojourn in the solitary heart. Detachment then admits of God alone. That which is received is received and grasped by its receiver according to the mode of the receiver; and so anything conceived is known and understood according to the mind of him who understands and not according to its innate conceivability. And humility the masters laud beyond most other virtues. I rank detachment before any meekness and for the following reasons. Meekness can be without detachment but complete detachment is impossible without humility. Perfect humility is a ­matter of self-­ naughting; but detachment so narrowly approximates to naught that no room remains for aught betwixt zero and absolute detachment.539 This is the void or shûnyatâ. Wherefore without humility is no complete detachment. Withal two virtues are always better than one.—­Another reason why I put detachment higher than humility is this: humility means abasing self before all creatures and in that same abasement one goes out of oneself to creatures.540 But then man is trapped once again in the prakriti through humility. But detachment abideth in itself. Now no g­ oing out however excellent, but staying in is better still. As the prophet hath it, “omnis gloria filiae regis ab intus,” the king’s d ­ aughter is all glorious within. Perfect detachment is without regard, without ­either lowliness or loftiness to creatures: it has no mind to be below nor yet to be above; it is minded to be master of itself, loving none and hating none, having neither likeness or unlikeness, neither this nor that, to any creature; the only ­thing it fain would be is same. But to be ­either this or that it does not want at all. He who is this or that is aught; [. . .]541 So as you see this is prakriti. [. . .] but detachment is altogether naught. It leaves ­ things unmolested.   Meister Eckhart (1903), pp. 10–11 [“Detachment,” 1924, p. 341].   Meister Eckhart (1903), p. 11 [“Detachment,” 1924, p. 341]. 541   Meister Eckhart (1903), p. 11 [“Detachment,” 1924, pp. 341–342]. 539 540

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­ ere someone may object, But surely in our Lady all the virtues H flourished in perfection and among them absolute detachment. Now granting that detachment is better than humility, why did our Lady glory in her lowliness instead of her detachment, saying, “quia respexit dominus humilitatem ancillae suae”: “He regarded the lowliness of his handmaiden?” I answer that, in God t­here is detachment and humility as well, so far as virtues can be attributed to God. Know, it was his loving meekness that made God stoop to enter ­human nature while it remained within itself as motionless, what time he was made man, as it was while he created the heavens and the earth, as I ­shall show you ­later.542 This describes the mixing and at the same time the detachment from the purusha, the droplet on the lotus leaf. In this way God entered into creation without being affected by it in his innermost. And seeing that Our Lord when he chose to be made man did persist in his motionless detachment, by the same token did our Lady know that he expected her to do the same, albeit for the nonce he had regarded expressly to her lowliness and not to her detachment. So remaining unmoved in her detachment she yet gloried in her lowliness and not in her detachment. Had she but once remembered her detachment to say, “He regarded my detachment,” her detachment would by that have been disturbed and would not have been absolute and perfect since a ­going forth has taken place. Any event, however insignificant, w ­ ill always cause some troubling of detachment. ­There you have the explanation of our Lady’s glorying in her lowliness instead of her detachment. Quoth the prophet, “audiam, quid loquatur in me dominus deus,” “I w ­ ill be still and listen to what my God may be saying within me,” as though to say, if God would parley with me then he must come in for I ­will not go out. It is Boëthius who exclaims, “Ye men, why do ye look without for that which is within you?”543

  Meister Eckhart (1903), pp. 11–12 [“Detachment,” 1924, p. 342].   Meister Eckhart (1903), p. 12 [“Detachment,” 1924, p. 342].

542 543

544

Lecture 7

9 June 1939 545

In the last lecture we considered the idea of seclusion according to Meister Eckhart’s understanding. As you w ­ ill have seen in the texts, for him it concerns a differentiation, a distinction between oneself and what the East describes as prakriti, namely, the being of the world or material phenomena. For Eckhart, the abandonment of things and the abandonment of oneself are, in fact, synonymous. For he understands that the I is connected to ­things in an indivisible and most intimate way, and if one separates from things, one also separates from oneself. This is one of the forms which the prob­lem of the purusha and sattvam has assumed in the West. With this, we can conclude the lines we took from the Yoga Sûtra and discussed. I would like to remind you once again what purusha means for the Indian. We already have some utterances from the Upanishads, dating back to a very ancient time, which illuminate the nature of the purusha particularly in its form as Brahman. You know that the purusha is identical to him. This is what an Upanishad text says: He who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one.546 This text refers to the man whom one sees in the sun. This, and the figure of the small man one sees in the pupil of the eye, are one and the same.

  Notes by LSM, ES, OK, and the En­glish translation by BH.  At the beginning of his script ES noted two literary references, prob­ably recommended by Jung: Deutsche Mystiker des 14. Jahrunderts (Meister Eckhart, 1857) and Die Viktoriner (Wolff, 1936), which contains a se­lection from the works of Hugh of St. Victor, Richard of St. Victor, and Adam of St. Victor. 546   Taittirîyaka Upanishad 2, 8, 5 (SBE XV, p. 61). See Jung (1921), § 334. 544 545

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I borrow the prayer of a d ­ying man from the Brihadâranyaka Upanishad: The face of the True [the Brahman] is covered with a golden disk. Open that, O Pûshan [Sâvitrî, sun], that we may see the nature of the True. O Pûshan, only seer, Yama [judge], Sûrya [sun], son of Pragâpati, spread thy rays and gather them. The light which is thy fairest form, I see it. I am what he is [viz. the person in the sun.] 547 From another, the Khândogya Upanishad: Now the light which shines above this heaven, higher than all, higher than every­thing, in the highest world, beyond which ­there are no other worlds, that is the same light which is within man. And of this we have this vis­i­ble proof: Namely when we thus perceive by touch the warmth ­here in the body.548 At another point it says: –­even as a grain of rice, or a grain of barley, or a grain of millet, or the smallest granule of millet, so is this golden Purusha in the heart; even as a smokeless light, it is greater than the sky, greater than the ether, greater than the earth, greater than all existing ­things;—­that self of the spirit [breath] is my self: on passing away from hence I ­shall obtain that self.549 From t­hese points in the text you can see how this purusha was understood in the classical Indian period. As you ­will understand, we have Western parallels with t­ hese concepts, which show an identification of the ­human with the universal being, and once again we find them in Meister Eckhart. I’d like to quote a point from one of his sermons: . . . ​by this kingdom of God we understand the soul, for the soul is of like nature with the Godhead. Hence all that has been said h ­ ere of the kingdom of God, how God is himself the kingdom, may be 547   Brihadâranyaka Upanishad 5, 15, 1–2 (SBE XV, pp. 199–200). The SBE comment gives the following: “­These verses, which are omitted ­here in the Mâdhyandina text, are found at the end of the Vâgasaneyi–­upanishad 15–18. They are supposed to be a prayer address to Âditya by a d ­ ying person.” Jung quotes this passage in Psychological Types (1921), § 334. 548   Khândogya Upanishad 3, 13, 7–8 (SBE I, p. 47). See Jung (1921), § 334. 549   Satapatha Brâhmanam 10, 6, 2 (SBE XLIII, p. 400). In Psychological Types (1921, § 334), Jung quotes this passage from the German translation by P. Deussen (1894), p. 264.

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said with equal truth of the soul. St. John says: “All ­things ­were made by him.” This refers to the soul, for the soul is all ­things. The soul is all ­things in that she is an image of God and as such she is also the kingdom of God; as God is essentially in himself without beginning so in the kingdom of the soul he is, as essence, without end. “God,” says one phi­los­op ­ her, “is in the soul in such a fashion that his w ­ hole Godhead hangs upon her.” It is far better for God to be in the soul than for the soul to be in God. The soul is not happy b ­ ecause she is in God, she is happy ­because God is 550 in her. This is certainly one of the points that was objectionable to the inquisitors, and also the reason why the texts ­were condemned in his day. This condemnation of his writings took place a­ fter his death. He died on the way to Avignon,551 where he had been summoned to defend himself. So his writings dis­appeared for nearly six hundred years. ­Here and ­there his texts would be found, but only fragments, on the rear side of documents or hidden among other papers. Not u ­ ntil the m ­ iddle of the nineteenth ­century was it pos­si­ble to collect his writings and to publish them. U ­ ntil now ­there has only been the Pfeifferian manuscript in ­Middle High German and Latin.552 A new edition is coming out. We have the good fortune and honor to possess a manuscript of Eckhart’s in Switzerland, namely in Basle. When anyone asks me, why do we pray or why do we fast or do our work withal, I say, so that God may be born in our souls. What ­were the scriptures written for and why did God create the world and the angelic nature? Simply that God might be born in the soul. All cereal nature means wheat, all trea­sure nature means gold, all generation means man. 553 This is prob­ably one of the most impor­tant points in Meister Eckhart’s writing. In a certain sense, he experienced a re­nais­sance in the   Meister Eckhart (1909): “Vom Gottesreich,” p. 158–159 [“The Kingdom of God,” 1924, pp. 270–271]. See also Jung (1921), § 418. 551   ES and BH wrongly give Rome as Eckhart’s destination. 552   Meister Eckhart (1857). 553  Meister Eckhart, 1903, p.1. Büttner’s German translation (“Von der Erfüllung”) that Jung used ­here varies to a certain degree from Pfeiffer’s M ­ iddle German edition (“Missus est Gabriel angelus,” 1857, p. 104). The En­glish translation follows Pfeiffer and is entitled “The angel Gabriel was sent” (1924, p. 80). See also Jung (1921), § 425 as well as Jung’s lecture of 17 February 1939 and 19 January 1940 (JMP, volume 7). 550

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nineteenth ­century ­after sleeping for six hundred years. We are beginning to understand him a l­ittle, not least b ­ ecause in the meantime we have incorporated within us the spiritual trea­sures of the East. ­There is an extraordinary relationship between Eastern ideas and the ideas of Meister Eckhart, which is yet to be fathomed. ­These ideas about the soul as the kingdom of God, ­these surely already existed in the early Christian period; they w ­ ere certainly heretical and gnostic in nature, for in them primal man, Adam Kadmon, is sometimes depicted in the soul. In the Codex Brucianus, a Coptic gnostic text, he is the inhabitant of a monad, and in the most recently discovered texts he is depicted as the kingdom of God.554 Apart from Meister Eckhart, I’d like to draw your attention to another very remarkable medieval man, although from a ­later period: Angelus Silesius. He had a peculiar destiny. He was a Protestant and as such wrote the Cherubinic Wanderer.555 ­There he presented his philosophy and theology in the form of short poems. The thoughts expressed ­there are movingly ­simple and naïve, much as what you have already encountered in Meister Eckhart. Silesius was essentially an original who created himself from himself and is not based upon historical sources. I ­will quote some of his verses. They correspond absolutely with what we have heard Meister Eckhart saying. Without me, this I know, God cannot live one minute; I perish, and God must as soon give up God’s spirit. God would not make one worm without me; yet if I ­Don’t help God to preserve it, it rots immediately.

  See nn. 404 and 406.  Johann Angelus Silesius (1624–1677), born as Johann Scheffler into a Lutheran ­family, he converted to Roman Catholicism in 1653 and ­adopted the name Angelus Silesius ­after a Spanish mystic of the sixteenth ­century. In 1661, Silesius was ordained a priest, and in the years that followed he became an out­spoken advocate of the counter-­reformation. The exact dating of the poems in the Cherubinic Wanderer w ­ ere written is unclear: “When exactly Scheffler did write the poems that ­were first published in 1657 (only in five books) is not certain. Angelus Silesius claims that he started with a creative outburst (Preface to the 1657 edition) in the early fifties when he wrote more than three hundred couplets over a period of only four days. A supporting f­actor for this claim—an early genesis of the first five books—­can be seen in his acquaintance around that time (1651–1652) with a friend of Franckenberg’s whose epigrams are equal in mystical orientation and quality, Daniel Czepko von Reigersfeld (1605–1660); his Sexcenta monodisticha sapientium (written between 1648 and 1655) influenced Scheffler directly.” (Josef Schmidt, introduction to Angelus Silesius, 1986, p. 9) 554 555

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I am as big as God, God is so small, like me. God cannot be above me, I cannot below God be. God is the fire in me and I in Him the shine; Are we not with each other, most inwardly entwined? God loves me above all; if I love Him the same, I give Him just as much as I receive from him. For me God’s God and man, I’m man and God, indeed, For God. I quench God’s thirst, God helps me in my need. God pleasures us. God is, for us, whate’er we would. Woe if we ­don’t become, for God, that which we should. God is what God is, I am what I am, you see? Yet if you knew one well, you’d know both God and me. I am not outside God, God is not outside me. God is my jewel, I God’s light and radiancy. I am vine in the Son, the F ­ ather plants, manures, The Holy Ghost’s the fruit which out of me matures. I am God’s child and son, and yet my child is He. How can it ever happen that both t­ hese t­ hings should be? Myself I must be sun, whose rays must paint the sea, The vast and unhued ocean of all divinity.556 From t­ hese verses, being just a few examples, you can see the entire sensibility of this mystic. He is expressing in Western medieval language what is, in fact, the essential idea of Eastern yoga. Just how ­these ideas ­were able to emerge in the West ­under completely dif­fer­ent conditions is a difficult question. We w ­ ill satisfy ourselves for now simply with the fact that this did in fact happen. We turn now once again to the Yoga Sûtram. I have chosen some lines that we can quickly deal with now. In the third Sûtram it says:

556   Angelus Silesius, Cherubinischer Wandersmann (1657): I, 8 (2001, p. 3); I, 96 (2001, p. 11); I, 10 (2001, p. 4); I, 11 (1986, p. 39); I, 18 (1986, p. 40); I, 224 (2001, p. 21); III, 141 (2001, p. 69); I, 212 (2001, p. 20); I, 106 (2001, p. 12); II, 122 (2001, p. 41); I, 256 (1986, p. 50); I, 115 (1986, p. 44). See also Jung (1921), § 432.

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From perfect discipline of the receptive, intrinsic, egoistic, relational, and purposive functions of the sense organs, one attains mastery over them. [YS 3.47, p. 71] The specific sense organs are the mechanisms through which we are persuaded of the real­ity of the world. The sense of this sentence is clear, namely that this mastery, this holding back, which is applied to all pos­si­ble psychological actions in yoga, effects a quiescence of our own psychic pro­cess and also a detachment of the psychic pro­cess of the external world. Then t­here is no longer any intermingling with the affairs of the world. Every­thing that occurs is entitled to its due share of attention and no more. Our senses are continually ­running away from us, we stream out into ­people and ­things through the concupiscentia. But practising general discipline, as recommended in this sentence, would ­free us from slavery to the object. What is in­ter­est­ing about this sentence is the mention of the so-­called sequence in time. ­There is yet another sentence in which this sequence in time is emphasized: From perfect discipline of moments and their sequence in time, one has the knowledge born of discrimination. [YS 3.52, p. 72] The yoga of Patañjali insists prob­ably correctly on this mastery of the consciousness of time, for consciousness of time is an extraordinary expression of our de­pen­dency upon ­things and our being coalesced with them. The more t­hings we are concerned with, the greater the intensity of our awareness of time. If you have a lot to do with very many t­hings in a very short time, you get into a state of hurriedness. You become conscious of yourself in the hectic series of events. P ­ eople in haste have to live with their watch in their hands. The more one has to do, the more time-­conscious one becomes. One calculates when one becomes conscious of what one has to do. They have this feeling to a much smaller degree in the East than we do in the West, the primitives even less so, who as a rule have no clue about how old they are and are unaware of what time it is. When one asks them how long it takes to get from one place to another, they say one or two or several hours. Which can be anything between twenty and two. Of course they know exactly how far it is, but without any notion of time. What we call the value of time is unknown to them. Only the diversity and the richness of civilization have made us conscious of time. Insofar as India has a distinct culture and a rich animation of cultural life, which can develop only in a population of g­ reat density, India has

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also has acquired a concept of time, such that the Yoga Sûtram insists upon the concept of setting time aside, and on the necessity of mastering time. One must be able to set time aside. For as soon as you are conscious of time, you are conscious of the vari­ous demands on time. This and this and this come along. As a result, whoever must separate himself from the prakriti, must also separate himself from time, he must live as if he had centuries to squander, completely untroubled by the fact that the ­human lifespan is so brief. That is like the primitive who sits whittling away at his canoe. He has had been at it for so long that when he happily arrives at the bow, the stern has rotted away. Yet the figures he carved ­were beautiful; he ­didn’t need the benefit of what a canoe does. The next sentence reads: From this one acquires quickness of mind, perception without the aid of the senses, and mastery over primordial ­matter. [YS 3.48, p. 71] In common parlance: he speaks of a particularly speedy, fluent train of thought and mastery of the prakriti, of an in­de­pen­dence from the sense organs that bind us to the ­things of the world. Of course, that familiar idea that the yogi is capable of levitating in the air, can leave the body and somehow transport himself into another body, originates in such claims. If you consider this m ­ atter psychologically, you see that this concerns a state of consciousness which, without external interference, smoothly runs on its own, in­de­pen­dent of relationships with the environment and which therefore is not bound, which gives the yogi the feeling of mastery over ­things or, in fact, ensures increased influence upon t­ hings and ­people. For the man who can liberate himself from ­these bonds to which we are all subject makes a par­tic­u­lar impression on ­people, who are always subject to anyone who is not subject to what the rest of us are. He is not bound, does not go around making fearful war-­mongering speeches, looks within himself for clarity and order. Patañjali continues with the application of universal discipline upon the sequence in time and its consequences: From perfect discipline of moments and their sequence in time, one has the knowledge born of discrimination. [YS 3.52, p. 72] That is, if it is pos­si­ble to stop the flow of time and to exist in such a way that one has centuries or millennia at one’s disposal, then a higher awareness would arise, elevated above any infatuation with ­things. This

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awareness, or constellations of ­these types of awareness, can of course be found abundantly in Indian philosophy: Through discrimination one comprehends differences of origin, characteristic, or position that distinguish two seemingly similar ­things. [YS 3.53, p. 73] Which are any pair of similars that, although one cannot distinguish them, nonetheless can be distinguished. ­These are purusha and sattvam. We saw then that the purusha could be described as the man within and that sattvam, though arising from prakriti, is a result of her connection with the purusha and the lightest ­thing, which she produces. Or the difference between the purusha as the ­simple primal being and the sattvam, which is a derivative combination or a functional result of the collision of purusha with prakriti. In other words, a differentiation of the Self and the I. ­These differentiations are practiced in yoga with g­ reat intricacy in the form of meditations, and t­ hese exercises naturally have a goal. This goal is described as kaivalyam, namely, solitude. One who sees the distinction between the lucid quality of nature and the observer ceases to cultivate a personal real­ity. [YS 4.25, p. 80] ­Here is a new term: cittam. Usually translated as consciousness. It is one of the qualities or functions of the sattvam, and we already said of this that it could be translated as consciousness (luminous world substance). That is why we can also translate cittam as consciousness. It is a parallel. The one who recognizes the distinction between the purusha and the cittam no longer falls for the delusion of being the Self, or âtman. ­There you can see that the purpose of the exercise is simply to effect this differentiation, in order to avoid the I-­hypertrophy that is completely unavoidable when someone differentiates oneself from the world and action. Such a technique puts off many p ­ eople; they think it makes one egocentric, thinking only of oneself, as if every­one ­else can get lost. But that view is merely superficial. If someone devotes their attention to the purusha in the sense of the Yoga Sûtram, they do not fall for the I. The I is only the phenomenon fronting for an unknowable something standing ­behind it. The I is, as it w ­ ere, only the face, the skin, the expression, the symptom of an unknowable557 being. Such is the Indian way of thinking.

  ES has “unmistakeable,” LSM and OK have “unknowable.”

557

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But of course if, as in Western consciousness, one has lost the belief in a Self, or one has never possessed it, then of course one falls for the I and attributes every­thing to the I. Then all the evil consequences associated with this non-­differentiation show up. A boundless bloating arises b ­ ecause the I is no longer recognized as a phenomenon. That is why one forms a definite idea opposed to ­these efforts, ­because the danger seems to be that if one concentrates upon oneself, it ­really comes down to magnifying the I. We Westerners cannot grasp this ­matter of the Self. For the last two hundred years we have been developing a forceful re­sis­tance to faith, but faith does not help us much h ­ ere ­because we have invested the purusha entirely in Christ. In our country, if someone professes the Self, he would have to come to Christ. And so this Protestant idea, which has externalized the purusha, for us entails a misconception; the I by its very nature gets identified with the Self, and thus has been elevated too highly. If this is recognized (à la Meister Eckhart) man drops down. ­Until quite recently the church has viewed Meister Eckhart very negatively. The text continues: Then, deep in discrimination, thought gravitates ­toward freedom. [YS 4.26, p. 80] If sattvam and purusha are explained as being alike, kaivalyam results, that is, if the cittam is differentiated from the Self, then the state of redemption, of kaivalyam, namely, detachment, can arise. The image of the mountainside of redemption is very plastic and corresponds to a certain feeling. When the I is identified with the Self, it is sort of elevated to a ­great height where it does not belong; if one sees the difference, then it sinks down. Meister Eckhart would say: yes, you are terribly impor­tant, but abandon yourself nonetheless. And then it flows down the mountain, and then the purusha is liberated. This infinite knowledge means an end to the sequence of transformations in material t­hings, their purpose now fulfilled. [YS 4.32, p. 82] The purpose of the gunas is the carry­ing out of world events. This purpose is achieved when cittam sinks back into the prakriti and purusha has returned to its original state. Sequence corresponds to a series of moments perceivable at the end of a pro­cess of transformation. [YS 4.33, p. 83]558   ES noted h ­ ere: “(­after Deussen) Cf. Brih. Up. 4.4.16.”

558

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The rapid flow of moments has ceased, one has maybe learned to feel as if one had millennia to live. But when kaivalyam is achieved, the entire sequence of time has become a ­whole. ­There are no longer any moments, a complete separation from events is achieved, i.e., a state of eternity. Patañjali continues, and this is the final sentence I want to read to you from the Yoga Sûtra: Freedom is a reversal of the evolutionary course of material ­things, which are empty of meaning for the spirit; it is also the power of consciousness in a state of true identity. [YS 4.34, p. 83] This sentence seeks to explain what happens to sattvam, which has flowed down the mountainside of redemption. Namely ­these ­free gunas, qualities, princi­ples, which contain the pro­cess of the world, now return to the original state. A static, self-­contained strength arises, and in place of the prakriti ­there is now the spirit, a pure intuition that is completely distinct from material being. In brief outline, this is the main content of this Yoga Sûtram. Naturally, when you study this text yourself you w ­ ill see that t­ here are infinitely more ­things within it that are difficult but also exceptionally weighty. I’d like to conclude the series with one point from the Brihadâranyaka Upanishad.559 On this t­here are ­these verses: The small, old path stretching far away has been found by me. On it sages who know Brahman move on to the Svarga-­loka [heaven], and thence higher on, as entirely ­free. This is the path of yoga. On that path they say that t­here is white, or blue, or yellow, or green, or red; . . . ­These are the colors that we already encountered in the Buddhist texts. This means: wherever this path is, t­hese colors are t­here also: blue, yellow, green, red. ­These are the four ele­ments that compose the newly incarnate Self, the purusha, and white is the unity. In the Tibetan Book of the Dead, the Bardo Thödol, you also find ­these colors and ­there, too, the central light is the white light of the dharmakâya.560 It is the white light of the body, of the perfect law. . . . ​that path was found by Brahman, . . .

  Brihadâranyaka Upanishad 4.4.8–9, 13–16 (SBE XV, pp. 177–178).   See n. 200.

559 560

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You see, he identifies himself with Brahman. He does not say, I have found this path, but that Brahman has. He is identical with Brahman. . . . ​and on it goes whoever knows Brahman, and who has done good, and obtained splendor. Whoever has found and understood the self that has entered into this patched-­together hiding place, he indeed is the creator, for he is the maker of every­thing, his is the world, and he is the world itself. While we are ­here, we may know this; if not, I am ignorant, and ­there is ­great destruction. ­Those who know it, become immortal, but o ­ thers suffer pain indeed. If a man clearly beholds this self as God, and as the Lord of all that is and w ­ ill be, then he is no more afraid. He ­behind whom the year revolves with the days, him the gods worship as the light of lights, as immortal time. This means that he has become eternity insofar as he no longer participates in the dance of the prakriti. Whoever liberates himself from the dance of the prakriti has become the light. Actually this text shows in a few words the w ­ hole meaning and purpose of yoga. With this I want to conclude my discussion of Eastern yoga ideas. Just one addendum regarding Chinese yoga, however. It is not generally known that China also has a type of yoga. This consists of two dif­fer­ent parts: one has directly coalesced with alchemical philosophy, while the other ­later became Japa­nese Zen Buddhism. This par­tic­u­lar yoga I ­will not cover. It is exceptionally difficult but uncommonly in­ter­est­ing. Soon a translation of one of the texts from the Japa­nese Professor Suzuki from Tokyo ­will be published. He has written specifically about Zen Buddhism. Prof. Zimmer561 is undertaking the translation, and I w ­ ill do the commentary. 562 But it is not yet published. I’d like to say something ­else about this other yoga. We have a ­really excellent example of a text, which Richard Wilhelm has published and translated.563 It is a manuscript from the year 1000: The Secret of the   On Heinrich Zimmer, see introduction, pp. lx–lxiii.  Daisetz Teitaro Suzuki (1870–1966), Japa­nese phi­los­o­pher and scholar of Buddhism, especially Zen Buddhism. His books helped familiarize the West with Zen Buddhism. Suzuki participated in the Eranos conferences at Ascona in 1953 (“The Role of nature in Zen Buddhism”) and 1954 (“The Awakening of a New Consciousness in Zen”). Suzuki’s book Introduction to Zen Buddhism was first published in Japan in 1934. The German translation with an introduction by Jung came out ­under the title Die große Befreiung [The g­ reat liberation] in 1939 (Jung, 1939a). 563   Wilhelm, see n. 66. 561 562

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Golden Flower.564 For a long time this text was only passed down in an oral tradition, then ­later as a manuscript. It was not printed ­until the eigh­ teenth ­century. In 1920 a thousand copies ­were printed in Peking by a rich Chinese man, and that is how Wilhelm laid his hands on a copy. He translated the text, and I commented on it. This is an excellent example of a w ­ hole series of texts and sacred practices that are still valid in China, although to a decreasing degree. For at the moment China must practice modern methods of war and has no time to meditate. I ­will read to you something from the Golden Flower. It is eminently Chinese and forms an impor­tant parallel to the Indian texts we have read. You w ­ ill see how dif­fer­ent it feels and how laconic the style is. Emptiness comes as the first of the three contemplations. All t­ hings are looked upon as empty. Then follows delusion. Although it is known that they are empty, ­things are not destroyed, but one attends to one’s affairs in the midst of the emptiness. But though one does not destroy t­hings, neither does one pay attention to them; this is contemplation of the center. While practicing contemplation of the empty, one also knows that one cannot destroy the ten thousand ­things, and still one does not notice them. In this way the three contemplations fall together. But, a­ fter all, strength is in envisioning the empty. Therefore, when one practices contemplation of emptiness, emptiness is certainly empty, but delusion is empty also, and the center is empty. It needs a ­great strength to practice contemplation of delusion; then delusion is r­ eally delusion, but emptiness is also delusion, and the center is delusion too. Being on the way of the center, one also creates images of the emptiness; they are not called empty but are called central. One practices also contemplation of delusion, but one does not call it delusion, one calls it central. As to what has to do with the center, more need not be said.565

  Wilhelm and Jung (1929).   Wilhelm and Jung (1929, p. 154; En­glish 1984, p. 60).

564 565

566

Lecture 8

16 June 1939

I received an enquiry about how the co-­joining of purusha and prakriti can be accomplished. One cannot accomplish anything, one can only test ­whether sâmkhya philosophy knows something about it. We can only visualize purusha and prakriti for ourselves, how they are characterized by absolute opposites, simply as opposites. Purusha, eternal consciousness, combines itself with prakriti in absolute distinctiveness. The conjunction takes place through the co-­joining of sattvam (luminous being) with cittam, where h ­ uman consciousness is the mediator, in order to create a relationship between purusha and prakriti. In exactly the same manner one might also enquire into how God the f­ather and God the son could be unified. Which w ­ ouldn’t work. This is philosophy, which then results in a world view through h ­ uman consciousness.567

 Question by a member of the audience regarding Eastern Meditation. Notes by

566

LSM. 567   The rest of the lecture of 16 June 1939 was dedicated to the Exercitia Spiritualia of Ignatius of Loyola and is published in volume 7 of Jung’s ETH lectures.

568

Lecture 9

23 June 1939

Some questions have come in. The first question I received asks where one can look up the Upanishads. The best and most comprehensive translation is ­really Deussen’s.569 I brought the large copy with me to show you. One question concerned the citation references, and I ­will give the information to the person asking if they w ­ ill please speak with me ­after the lecture. The other question relates to the difference between the Eastern and Western attitudes of mind. I have only touched on this question and w ­ on’t address it in detail. That would be a chapter in its own right, but one that remains quite unresolved. The ultimate differences still escape us, for one would have to know both the East and the West intimately. However, very few can now compare Eastern and Western psychologies, when ­there is such widespread ignorance of psychological ­matters. I myself was not ­there for long enough570 to pre­sent anything exhaustive to you. All I have are certain impressions; I ­can’t answer this question in any depth. I simply want to observe that we must register the fact that a difference exists. The Eastern attitude of mind simply diverges from the Western one, and it would be quite another task to establish precisely the nature of the difference. ­There we hit upon ­great difficulties. I have mentioned some of them, but I prefer to pre­sent the materials to you. I presented certain aspects of the Eastern attitude of mind last semester. This semester we w ­ ill take up the West, and I ­shall explore an especially typical item with you. Then, if you compare it with the impressions you formed about the East,

  Questions by the audience members regarding Eastern Meditation. Notes by LSM, ES, OK, and the En­glish translation of BH. 569   Deussen (1897). 570   ES: “in the East”; OK and BH: “in India.” For Jung’s journey to India see introduction, p. xlvii. 568

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you w ­ ill already have formed a picture of this extraordinary distinctiveness, so that you can draw your own conclusions. I have been asked what, then, is the specific cause of the West’s having a completely dif­fer­ent attitude from the East. That is very hard to say; I can only speculate about it. But I make no bones about it; I can say what I know with some justification, but I must not indulge in too many hypotheses. In India, we are dealing with an ancient culture. The excavations of Mohendjo Daro and Harappa571 demonstrate this. Over the last few years ­these two ancient sites, which date back to the third and fourth millennia BC, have been excavated by the British. This is an uncommonly advanced civilization, and typically Indian. They have found cylinder seals ­there, depicting divine figures, e.g., Shiva, which one had long assumed had made their way into India via the Aryan invasion; or ­people in yoga positions, leading to the conclusion that yoga is immeasurably ancient. The same applies to the major Indian gods, which of course evolved ­after the Aryan invasion. Possibly, new gods w ­ ere added to them, but, what­ever, the Aryan invasion did not signify for India what has long been assumed. The invading tribes ­were prob­ably barbarian and ­were assimilated into the pre-­ existing Dravidic civilization, which, for its part, had also contributed to this long cultural formation. In any case, this did not interrupt India’s spiritual development, which would be unlikely in this incredibly large continent. The same holds for China. What­ever makes its way into the country is assimilated over centuries, and eventually t­here are 400 million Chinese, and then it partly vanishes, and it’s the same in India. Over and over again, another Delhi evolves. Upon the five ruins of the past, over and over again new Delhis emerged and new cities ­were founded. The En­glish founded New Delhi.572 We ­shouldn’t be surprised if, in 500 years, the ruins of the Congress building and the Viceroy’s Palace w ­ ere venerated as relics of ancient En­glish civilization, just as the Mogul ruins are ­today. India has an incredible continuity. Its gods and the basic philosophy of yoga are maybe 6000 years old, and the Hindu religion as we know it 571   Mohendjo-­Daro, in Sindh, and Harrapa, in Punjab, are two archaeological sites in present-­day Pakistan. They are believed to be the main cities of the Indus Valley Civilization, also referred to as Harrapan culture. The cities emerged around 2600 BCE. Preliminary excavations had already taken place in Harrapa in 1826, but large-­scale excavations of both sites w ­ ere first conducted in the 1920s. Among the artifacts the archaeologists found small, square seals from soapstone engraved with animal and ­human motifs. 572   King George V laid the foundation stone in 1911; the new capital was inaugurated in 1931.

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t­oday carries within itself the roots of a primeval, primitive religion. It has truly grown up out of its roots. This is the classic difference between the East and the West. By the West, I mean the part of Eu­rope in which we live. ­These are the Germanic p ­ eoples who w ­ ere still absolute barbarians around 1500 years ago. They had a civilization, not a primitive one, but quite barbaric. Even when they began to have contact with the Romans, they ­were still completely barbaric. As you know, through this encounter with high Roman culture, Chris­tian­ity spread throughout the Germanic territories and fundamentally modified a primitive polytheism that, not yet theistic but still in the stage of demonism, was obliterated by it except for a few traces. That never happened in India. An Indian god has never been obliterated, but instead, from the very beginning religion evolved peacefully and sequentially. It emerged out of the primitive stage. The direction of travel went from demonism and polytheism over into a more highly evolved type of mono­the­ism, which then moved into a philosophical perspective as shown by the Brahman, purusha, Prajâpati, âtman. ­These stages all exist in India alongside each other. Just as tribes of ­people exist in India who still wear no clothes but alongside them are highly differentiated, cultured ­people. The w ­ hole of nature has grown along with the Indian. They have developed and differentiated themselves. For us in the West, however, Chris­tian­ity spread through Rome’s po­liti­cal power, and as the religion of the conquerors it was obviously and immediately mimicked by the simpler tribes, minus any psychological preparation for it that would let them accept and understand it. That is why we have the so-­called Dark Ages ­after the fall of the Roman Empire, during which Germanic Chris­ tian­ity was hardly vis­i­ble, apart from certain external forms. Perhaps, for example, you know the history of the St. Gallen cloister.573 At the time of Ekkehard574 or Notker,575 a relatively high culture prevailed t­here. They  See J.M. Clark, The Abbey of St. Gall as Centre of Lit­er­a­ture and Art (1926).   It is not clear to which of the five Ekkehards of Saint Gall Jung refers. The best-­ known and prob­ably most influential monks of Saint Gall that went by that name w ­ ere Ekkehard I and Ekkehard IV. Ekkehard I, known as “major,” died in 973, was director of the Inner School and ­later dean of the abbey of Saint Gall. Due to ill health, he did not accept the offered abbacy; instead he erected a hospice in front of the monastery and is remembered for his charity. He was the author of the Latin epic Waltharius. Ekkehard IV, born c. 980, was a student of Notker Labeo at the abbey, and is well known for his work on the ancient abbey chronicle Casus S. Galli and as author of the Liber Benedictionum. On Ekkehart IV see Kössinger, Krotz, and Müller (2015). 575  ­There have been several Notkers in the history of the Abbey of Saint Gall: Notker I (c. 840–912), also known as Notker Balbulus (the Stammerer), Notker the Poet, or Notker 573 574

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could write Latin, knew Greek, but ­after 200 years not even the abbots could write any more. They only bore the sword. The ­whole native spiritual development and its predisposition to polytheism was simply interrupted in the Germanic soul, and even obliterated to its very root, and then Chris­tian­ity was grafted upon this root.576 And this ­caused a few convulsions b ­ ecause it was not a natu­ral pro­cess and was not accepted out of conviction. One did not accept Chris­tian­ity out of an inner understanding, but b ­ ecause it was the religion of the Roman legionnaires. Just as ­today in Africa where the district commissioner’s machine gun is identified with the teaching of the missionaries. One dared not speak of spirits, demons, and amulets with them ­because that did not concur with the language of the missionaries. But the missionary is identified with the r­ ifle that the district commissioner has at his disposal, and one must believe it or be shot. It was the same in Britain. We have evidence that it yielded to Chris­ tian­ity ­because it had a terror of the Roman military. Just as is happening t­oday in Africa.577 But as I saw with my own eyes, ­these missionary pupils understand absolutely nothing of Chris­tian­ity. This is all for show and counterfeit. Prob­ably sometimes t­ here are exceptions, but the effect by and large is dubious. of Saint Gall, beatified in 1512. The “Monk of Saint Gall” was the author of Gesta Karoli Magni, a collection of legends and anecdotes about Charlemagne. Notker III (c. 950–1022), also known as Notker Labeo or Notker the German, was the nephew of Ekkehard I (see n. 574). A polymath, he was venerated as one of the most learned scholars of his time and is seen as the first medieval commentator on Aristotle. He is revered t­ oday for his translations of ancient Latin texts into ­Middle High German. Along with his translations and commentaries, he also wrote a number of texts in both languages, (Latin and M ­ iddle High German). For his works, see Notker III, 1972–. Notker of Liège (940–1008) was the abbey’s provost and bishop of Liège from 972 to 1008. Less known are Notker Physicus (died 975) and his nephew Notker (died 975), who was appointed abbot of the monastery in 971. 576  See Jung’s “Wotan” (1936) and his letter to Oskar A.H. Schmitz, 26th May 1923: “The Germanic race [cor.; ed.], when it collided only the day before yesterday with Roman Chris­tian­ity, was still in the initial state of polydemonism with polytheistic buds. ­There was yet no proper priesthood and no proper ritual. Like Wotan’s oaks, the gods ­were felled, and wholly incongruous Chris­tian­ity, born of mono­the­ism on a much higher cultural level, was grafted upon the stumps. The Germanic man is still suffering from this mutilation.” (pp.  39–40) [“Die germanische Rasse war, als sie vorgestern mit dem römischen Christentum zusammenstieß, noch im Ausgangszustand der Polydämonie mit Ansätzen zum Polytheismus. Es bestand aber noch kein richtiges Priestertm und kein richtiger Kult. Wie die Wotanseiche, so wurden die Götter gefällt, und auf die Stümpfe wurde das inkongruente Cristentum, entstanden aus einem Mono­the­ismus auf weit höherer Kulturebene, aufgepropft. Der germanische Mensch leidet an dieser Verkrüppelung” (p. 61)]. 577  For Jung’s experience of Africa, see Burleson (2005).

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I saw something similar with the Pueblo Indians.578 Some tribes have been Christian for three hundred years. They are baptized Christians bearing Christian names alongside the Pueblo Indian ones. When they baptize a child they do it according to Catholic rites. The priest comes ­every two months ­there. The mass is said. They find this wonderful, and when I asked them: “What do you make of this?,” they answered that he speaks about a certain Jesus: “We ­don’t understand this, but it is very beautiful.” When someone is buried it is done according to Catholic rites with proper blessings, and then the Indian rites are carried out and then they are correctly sent off. And then we find the snake dances in church, and thus the church is drawn into the Indian rituals. That is how they understand Chris­tian­ity. Chris­tian­ity is in fact the ripe blossom of Hellenic syncretism. That is where its roots are to be found, but they are never mentioned in this context. And so this highly differentiated religion is now unloaded onto a barbarian tribe, and they are supposed to believe in it. They can do nothing but accept it, yet they cannot understand it. That is what happened to the Germanic p ­ eople. They submitted to this truth through colossal effort and self-­discipline, but with a colossal resentment that has endured for centuries. Now we are seeing the fruits, now the resentment is coming into the light of day, to tear down the church in ­every Protestant country, as this is likely what is in the psyche to do. For example, in the Nordic countries, which are completely Protestant: if they had lost the war like the Germans, the moment would have already arrived for them when they would leap out of the church. What is ancient for them is still ­there, such as the runic stones and megalithic tombs. If the Nordic countries had been subjected to the same social crisis as Germany, you would have seen much the same ­thing happen. On the ­whole, the Reformation was precipitated by such unrest. The ­people did not feel comfortable in the Pax Romana of the Church. They want something ­else, something more. Protestantism split into four hundred denominations, movements, with no trace of unity. You can hardly speak of a Protestant church t­ oday. It has no center, one person preaches this, the other that, every­one preaches what­ever they want. This is caused by an inner unrest, but it is out of this that renewal emerges. This is no accident, and I am not saying that it o ­ ught to go this way or that way, I am only confirming facts. That is why, when something goes awry in this Eu­rope of ours, it is the Protestant countries which bring it to light. They return to barbarism b ­ ecause their resentment against the Chris­tian­ity that was superimposed on them is still   See nn. 292 and 505.

578

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warm in the background. From this psychological situation, you can understand what the characteristics of the West are. For us, the ­whole religious question is never a natu­ral pro­cess, it does not grow naturally, but one must make an incredible effort. When a young man says to his spiritual adviser: “I c­ an’t believe this or that,” and he says, “You must believe,” then I ask myself: How can one say such a t­ hing? I can believe b ­ ecause I know something, but if I do not know something, then I simply cannot believe it. Faith is a grace I have never had. ­Either I know something, or I ­don’t know it. A religious fact must be an experience; belief is not an experience.579 One can believe every­thing if it is given to one to do so. In fact, faith is only a makeshift. The word “faith” in Greek is “pistis,” namely, to be faithful to something, reliability, loyal action. One has “pistis” to something that one has experienced. When Paul had his vision of Christ on the road to Damascus,580 he stood by it firmly, and he had to champion it. If, however, Christ had   In an interview with John Freeman for the BBC series Face to Face on 22 October 1959 Jung replied to the question if he believed in God now: “Now. [Pause.] Difficult to answer. I know. I d ­ on’t need to believe. I know” (Jung, 1977, p. 428). He elaborated on this comment in another interview with Georg Gerstner on 7 June 1960: “This seems to be a very burning question—­the BBC asked me the same ­thing—­whether I believe in God. The question was rather perplexing and I responded: ‘I ­don’t need to believe in God. I know.’ And only afterwards was I amazed that I had replied to this. But it is ­really the case. I have gone through all t­hese phases and have seen to an increasing degree that we, and how we, depend on unconscious assumptions. That we and how we are possessed by certain ­things and then I said to myself: Whenever a person uses God’s name or is in the grip of something overwhelming, then this phenomenon is God. As long as I wish, as long as I can wish and can accomplish what I wish, I am the superior authority in psychic action. But when I can no longer do this and something e­ lse steps in for me—­this is God.” (Jung, 1985, pp. 319–320) 580  Acts 9: 1–10: “And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, / And desired of him letters to Damascus to the synagogues, that if he found any of this way, ­whether they ­were men or ­women, he might bring them bound unto Jerusalem. /And as he journeyed, he came near Damascus: and suddenly ­there shined round about him a light from heaven: / And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? / And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. / And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it ­shall be told thee what thou must do. / And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. / And Saul arose from the earth; and when his eyes w ­ ere opened, he saw no man: but they led him by the hand, and brought him into Damascus.” In a letter to the German Lutheran Pastor Walter Uhsadel from 18th  August  1936, Jung made the argument that the church had lost its attraction for the modern, intellectually well-­educated man and that it was the task of any educator of the soul to help him find access to primordial experience once again. Jung compared this with the experience of Saint Paul on the road to Damascus. (Jung to Uhsadel, 18 August 1936, unpublished correspondence [JA]) 579

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not appeared to him and he had believed it all the same, then he could have had no “pistis.” ­Either it is lived experience, or it is absolutely nothing. I stand for the perspective of lived experience. This is radical, but the only ones who can believe are the ones who have the charism of faith. That is our situation. Perhaps competent p ­ eople can create it for themselves. ­Because it certainly i­ sn’t bestowed upon one. This is why one must strive. You ­will see ­these strivings in my further explorations of the Exercitia Spiritualia. ­There you w ­ ill see what kind of preposterous moral effort it takes to produce a religious attitude. In the East, this is nature. Like flowers and animals. They obey the law of God as flowers do. Religion is every­thing, except an effort, and if it is an effort it is natu­ral. When one observes a yogi d ­ oing his religious gymnastics or some sort of devotional practice in the inner t­ emple, ­there is no strug­gle to believe nor any moral conflict in it. It is done naturally, he stretches out like a cat. ­People make the most unnatural of ­things completely natu­ral; you see this all over the East. That is why religion ­there has something colorful, natu­ral, and joyful about it. With us on the other hand, it is a terribly sad affair. Just think—­the church is teeming with graves. One prays at the ­house of the spirits. Every­thing is black, whereas ­there, every­thing is fresh and in the most amazing colors. The walls of the ­temple are painted red and white like the awning of a refreshment room. Enchanting t­hings take place ­there; charming girls dance in the center of the ­temple. ­Music is played. All worldliness and sensuality is included in religious practice, completely dif­fer­ent from what we do. For us, a part of natu­ral development has been sawn off. In my opinion, this is one of the most impor­tant reasons for our peculiar Western mentality, which one simply d ­ oesn’t encounter anywhere e­ lse. It is pos­si­ble that ­today’s negroes ­will show a similar resentment since, due to the influence of the West, they are now completely alienated from their roots. For example, with the American negroes, if they have succeeded in taking on the Christian religion, then out of this ­will grow African resentments wherever negroes are actually among their own kind. That is also the case with the voodoo cult in Haiti, a true fetish cult about which some in­ter­est­ing books have been written. ­These are entirely necessary regressions. By the way, when they have truly accepted it, Chris­ tian­ity in the Black churches is quite sincere and profound, and incredibly lively in character. The Negro spirituals are marvelous religious hymns, which are perhaps the liveliest religious expression known to us. This singing is the sign of the tension between, on the one hand, the

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demands of a higher culture to which they are unequal, and on the other hand a complete primitivity.581 ­These are the essential differences. In the West, we find the same naturalness and flowering of the religious spirit as in the East among the Pueblo Indians in Arizona and New Mexico.582 Their attitude is quite similar to that of the Far East. But t­ here is also an uninterrupted continuity of spiritual development among the primitives who still have their rituals and for whom the Christian watershed has not yet prevailed within the existing tribes. If this did occur, the same prob­lem of alienation from one’s roots would emerge from it. That is, if ­these tribes even have the time to undergo this development. In Amer­i­ca they have mostly died out from the effort—­something that did not happen to the Germans with their fabled fertility.583

581  For Jung’s racially prejudiced and ste­reo­typed image of African Americans see n. 357. 582   See nn. 292 and 505. 583   The rest of the lecture of 23 June 1939 was dedicated to Western meditation in par­ tic­u­lar to the Exercitia Spiritualis of Ignatius of Loyola. It is published in volume 7 of Jung’s ETH lectures.

 Appendix

Winter Semester 1940/1941 (Lectures 1 and 2)

584

Lecture 1

8 November 1940

Our late professor of law, Fritz Fleiner586 once said of our Swiss democracy “that, more than any other form of state, it educates the citizen to a higher degree to consider the common good and to take responsibility, and it enriches his mind with ideas that extend beyond his private interests and his everyday life.”587 While the former is a task of po­liti­cal education, the latter lends me some legitimacy if, at this time of the most violent devastation of both our po­liti­cal and psychic equilibrium, I may speak about a subject that is far removed from the noise of daily events, namely about the pro­cess of individuation. As t­ hose of you who attended my e­ arlier lectures w ­ ill know, 585

584   Jung used the first two lectures of the winter semester 1940/41 for a recapitulation of his lecture on Eastern Meditation. The editor de­cided to add this lecture to volume 6 of Jung’s lectures in order to provide a coherent theme in volume 6. Notes by RS, ES, LSM, OK in conjunction with Louise Tanner [LT] and the En­glish translation of BH. 585   Jung wrote the introduction to the new lecture series. This document can be found in the JA entitled “Colleg über Alchemie. Einleitung” [“Lectures on Alchemy. Introduction”]. The introduction goes up to p. 270. 586   Fritz Fleiner (1867–1937), influential Swiss professor of public and canon law, who taught at the University of Zu­rich from 1915 to 1936. He was also rector of the university from 1932 to 1934. His main works are Institutionen des deutschen Verwaltungsrechts [Institutions of German administrative law] (1911) and Schweizerisches Bundesstaatsrecht [Swiss federal constitutional law] (1923). His inaugural lecture at the University of Zu­rich was entitled “Entstehung und Wandlung moderner Staatstheorien in der Schweiz” [Origins and development of modern state theory in switzerland] (1916). On Fleiner, see Müller, 2006, and Engi, 2008. 587   From the epilog of Fleiner’s Schweizerisches Bundesstaatsrecht [Swiss federal constitutional law] (1923, pp. 758–764): “The advantage of pure democracy consists in the fact that, more than any other form of state, it educates the citizen to a higher degree to consider the common good and to take responsibility, and it enriches his mind with ideas that extend beyond his private interests and his everyday life. The citizen’s life, thought, and feelings are interwoven with the state in ­every way. For e­ very Swiss, homeland, democracy, and freedom resonate with a single tone.”

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as we understand it ­here, individuation means a pro­cess within an individual person. Whereas our pre­sent time strives for a concentration and organ­ization of enormous masses of ­people in which the individual suffocates, the contemplation of the individuation pro­cess leads in the reverse direction t­ owards the psychic developmental prob­lem of the individual person. As necessary as the state organ­ization of the masses might be, the value ­ hole also very much depends upon the value of the individual. Even of the w if one multiplies one idiot by a million, still no genius comes out of it; in other words, if the individual is good for nothing, then neither are the ­people, and if the individual is not thriving, then neither is the w ­ hole. The individuation pro­cess is based upon the instinctual impetus of ­every life form to attain its own w ­ holeness and fulfillment—­although as far as nature is concerned, more its completeness than its perfection. Since man is not simply unconscious physical nature but possesses an ethos that demands the good, true, and beautiful, then this purely natu­ral drive collides with a reflective and evaluative spirit that is always keen to divert or reform the entire natu­ral game for its own purposes. Out of this conflict emerge ­those efforts that I described to you in e­ arlier lectures, using individual examples with as much detail as pos­si­ble—­namely—­beginning with the East—­classical yoga, which aims at the “yoking” of the kleshas, of the natu­ral drives, and Buddhist meditation exercises, which aim at the transformation of the yogi into the Buddha. So then—­going over to the West—­I have given a comprehensive portrayal of the Ignatian Exercises, which are a precise counterpart to Buddhist yoga, only in a Christian form and suited to the par­tic­u­lar psy­chol­ogy of the West. All t­ hese methods approach this task with the conscious purpose of influencing and modifying the impetus of nature t­ owards self-­fulfillment in a specific way and with an aim set in advance. All proceed from the more or less implicit assumption that ­human consciousness intricately knows ­those forms and states ­toward which nature seeks to develop itself. They unswervingly serve the possibility of being able to imprint or rehearse established forms and formulae of nature, and are seemingly not at all unclear about the fact that t­ hese practices are the best and the most holy, yes, even divinely ordained. The spiritual exercise regime of Saint Ignatius in par­tic­u­lar leaves open not even the smallest backdoor through which something unpredictable could slip in or out. While e­ very spontaneity and ruse is attributed to nature, the spirit appears to be an implacably inflexible, predetermined system, irrevocably and absolutely enforced. Practically no freedom is granted to the spirit. Apart from the traditionally handed-­down formulation found in ­human consciousness, the spirit

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seems to be incapable of any f­ree creative activity. This limitation is undoubtedly essential for the purpose of disciplining the miles ecclesiae,588 but this mind-­set in Chris­tian­ity can hardly be said to please the Pauline spirit. In 1 Thess. 5:19–21 Paul says: “Do not quench the Spirit. Do not treat prophecies with contempt but test them all; hold on to what is good.” In Greek, it reads: “. . . ​τὸ καλὸν κατέχετε.”589 And in the Latin “. . . ​quod bonum est tenete.”590 Saint Bonaventura translated it as: “and retain the good.” If freedom of the spirit had not been at work somewhere, the strict regimentation of the spirit would hardly have been necessary. Schisms in the church, such as the Reformation and the burgeoning number of sects, gave rise to this in an unbounded way. H ­ ere we see not only the freedom of the spirit at work, but unfortunately also the lack of restraint that the reformers themselves had to face. ­These historical events speak only all too much in ­favor of the authoritarian formula that assigns with inexorable strictness specific paths to the apparently chaotic pro­cess of psychic development. Within schismatic religious movements, nothing has developed that can be compared in the slightest with yoga or with the Exercises. It seems as if consciousness with its fixed impressions was the only authority that could apply the reins to amoral, illimitable nature. From this realization, the conviction of the omnipotence of ­human reason, of the ­will, and of the identification of the spirit with h ­ uman consciousness, was gradually established. But with this conviction, the idea of the spontaneity of spirit also dis­appeared, which, it seemed, always required the support of the ­human w ­ ill. Only nature had dynamic drives; but in the spirit they seemed to be absent, so that fi­nally ­every meaning as a natu­ral phenomenon was forfeited. More recently, the spirit has also been portrayed as the “antagonist of the soul” and as an anti-­life princi­ple (Klages).591 Inasmuch as the spirit forfeited its spontaneous revelatory activity, nature also became nothing but ­matter, the φύσις (physis) became physics. But ­human reason achieved a disproportionate advance with this development, and to an increasing degree the individual as well as the nation592 was given over to the superstition that one could submit the entirety of life to reason and thereby make reason the final arbiter of destinies. The revolution of the Enlightenment,   miles ecclesiae, Lat. for “soldier of the church.”   1 Thess. 5:21. 590  Vulgate. 591   Ludwig Klages, Der Geist als Widersacher des Seele (1929). 592   Jung crossed out “the individual as well as the nation” in the typescript version. 588 589

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which enthroned the goddess of Reason, ended in a blood-­curdling orgy. When the “déesse raison,”593 so-­called, arrogates vio­lence, she becomes the murderous “raison d’état,” which is useful only to rulers, but never any good to humanity. For reason is fitting only for the reasonable; the right means in the hands of the perverse man works destruction. Is the spirit in fact an impotent system of thought, which is always reliant upon the support of reason and w ­ ill in order to have an effect? Does it ­really have no autonomy, no existence of its own, and no natu­ral dynamism, which, if necessary, can spontaneously succeed in counterposing reason or—­better still—­the driving force of nature? Is not spirit also a sort of nature, a spiritual nature, equally as wild, unruly, and chaotic as the physical world of drives? One would think that history has provided quite a few convincing answers to ­these questions. Just consider the long history of heresies, of philosophy, and of revolutionary ideas. In the face of ­these power­ful manifestations of spiritual history, one can hardly escape the impression that the drive and dynamis of the spirit are hardly less than the physical world of drives. A deeper analy­sis of the phenomena makes us doubt ­whether spiritual nature is ­really that dif­fer­ ent from the physical. Indeed one often has the impression that, in the end, it is one and the same nature that confronts us in two modalities, both drawing upon so-­called reason in order to infiltrate the ­human domain and make the kingship of reason illusory. Nature was originally not only ­matter, but also as much spirit as m ­ atter. For ancient man, nature was imbued with spirit, and the theologica naturalis594 still radiates the face of God out of nature. When we subject the soulful nature of man to a careful analy­sis, we discover not only physical natu­ral drives in the unconscious, but also spiritual determinants. And as the natu­ral drives are not altogether bad, neither are the spiritual drives. A natu­ral phi­los­o­pher from the first ­century CE, named Democritus (Pseudo-­Democritus)595 coined the phrase: “Nature delights

593  French for “goddess of reason.” During the French Revolution, beginning in late 1793, churches in major French cities ­were converted to ­temples of Reason. At Notre Dame de Paris an actress impersonating the “goddess of liberty” was enthroned on the mountain of truth below a Greek ­temple. 594   Theologia naturalis, Lat. for natu­ral theology, also referred to as philosophical or rational theology. This type of theology inquires into the existence and attributes of God based on sources in natu­ral evidence. Knowledge about God is acquired by h ­ uman experience such as sensation, reason, science, or history, and not by sacred texts or other sources of divine revelation. 595   See n. 371.

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in nature, nature masters nature, and nature conquers nature.”596 Similarly, Zosimos,597 a phi­los­o­pher from the third ­century said: “For nature applied to nature transforms nature.”598 Nature exists in the inner community of two and transcends itself in a higher form. That is how that sentence should be translated. The democritean formula arises from the ancient feeling for nature in which the physical world was not yet devoid of soul. It expresses the conviction that in nature is also contained what it transcends. The ­later conflict between nature and spirit is not yet kindled; it is a mysterious pro­cess of embrace, death, and higher birth, still hidden in the womb of nature.599 This idea that development ­towards the higher is contained within the very being of nature itself, and therefore is in no way to be compelled by the ­will and its rational inclinations, which it imposes upon nature, underlies a very dif­fer­ent spiritual movement in the West than we have learned in the Exercises.600 It too is a meditation practice, but of a very par­tic­u­lar type not generally not recognized as such. It was secret and successfully concealed itself ­behind many misleading descriptions. It called itself “philosophy” or “alchemy” or “gold making.” Historically it did not give rise to a recognized form of religion, but to science, which all too often set itself up in opposition to faith, and privileged knowledge and experience over accepting something as true. The nature of science is knowledge; it does not recognize the piety of faith, but that of research and knowledge. This side of modern science originates in ancient astrology and alchemy. 596   In his commentary on Pseudo-­Democritus, the Greek phi­los­o­pher and bishop Synesios of Cyrene (c. 373–­c. 414) attributed this saying to the mysterious Persian alchemist Ostanes. It is quoted in Karl Christoph Schmieder’s Die Geschichte der Alchemie (1832), p. 32, of which Jung had a copy in his library. See Martelli (2016), p. 221. Jung cites the Greek orginal text in a handwritten footnote referring to Berthelot’s Collection des anciens alchimistes Grecs (1887–1888), III, XIX. 597   See n. 374. Jung cites the original text in a handwritten footnote. 598  This quotation is from “The treatise of Zosimos the Divine concerning the art” (III, i, 4): “And to sum up: through the harmonies of separating and combining, and if nothing of the method be neglected, all t­hings bring forth nature. For nature applied to nature transforms nature. Such is the order of natu­ral law throughout the ­whole cosmos, and thus all ­things hang together.” Jung quoted the entire passage in “The visions of Zosimos” (§ 87, Jung, 1954). 599   Jung added a handwritten note h ­ ere: “Goethe’s Stirb and Werde” [“Goethe’s die and become”]. This refers to the last stanza of Goethe’s poem “Selige Sehnsucht” [“Blessed longing”], written 31 July  1814. It was published in the first part of the West-­Eastern Divan (1819). 600   Jung lectured on Ignatius of Loyola’s Exercitia Spiritualia at the end of the summer semester 1939 and the winter semester 1939/40. See Jung’s ETH lectures, volume 7.

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The development of science that is so absolutely characteristic of the West has the experimental spiritual attitude of alchemy mostly to thank for its origin, which was based on the conviction that spirit and inspiration ­were spontaneous, and which, in unceasing speculative meditation, tried to eavesdrop on the f­ree spirit of nature and give it expression. In contrast to the methods described in my ­earlier lectures that worked from outwards in, seeking to impress upon the soul a pre-­ordained form, alchemy strove to help a psychic potentiality hidden in unconscious nature to develop and unfold in the greatest pos­si­ble way, by working from inside out, removing the hindrances to the soul in its striving t­owards the light. “Habet omnia in se, quo indiget.”601—­“It has every­thing within itself that it requires” was the princi­ple driving this art or philosophy. If, in a certain sense, the Exercises delineate a high point of Christian determination to elevate h ­ uman being, then in alchemy they are countered, by an equally far-­reaching effort t­ owards the unconditional liberation of the unconscious spirit, through a spiritual methodology that in ­every re­ spect is dissimilar to the former. Since almost e­ very science, with the exception of astronomy, to a greater or lesser extent developed out of alchemy, so it is with modern complex psy­chol­ogy and its par­tic­u­lar means of inquiry, although it required a ­great diversion to get ­there. Therefore I have chosen this winter to give a pre­sen­ta­tion on alchemical philosophy to complete my ­earlier lecture on the Ignatian exercises.602 I am conscious of taking a g­ reat risk, as this philosophy is among the most complicated spiritual phenomena I have ever encountered. I must ask you for your s­ ilent collaboration when I get to the relevant difficult chapters. If you ­don’t understand something, please write me a note so that I can clarify ­these points for you.603 This is the first time I am presenting this area in a comprehensive way. I cannot hope to do so with the necessary clarity. You ­will see for yourselves what sort of difficulties we ­will have to grapple with.

601   Jung seemed to paraphrase ­here from the Tractatus Aureus de Lapide Philosophico, which has a double cross on its frontispiece with the inscription: “Habet in se omnia lapis benedici” [“The blessed stone has every­thing in itself.”]. The text can be found in the Musaeum Hermeticum, a compendium of alchemical texts from 1625. Jung owned a copy of the expanded edition of 1678. 602   At this point Jung made a caesura between the introduction and the first lecture. His typewritten script ends ­here. 603   Jung asked the members of audience to write down their questions and hand them the over to him at the end of the lecture. He answered their questions at the beginning of the next lecture.

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Before we move on to this area, I’d like to give you a short overview of the ­earlier lectures so that we ­don’t lose the thread. My lectures on India span several years. It is a very difficult subject, which cannot be done justice in one lecture. Therefore we need to remind ourselves from time to time of what has already been said about it. First of all we discussed the Eastern methods: classical yoga, the Yoga Sûtras of Patañjali. I ­don’t want to go back to them; that would take us into too much detail. But I would like to review the method of Mahâyâna Buddhism once more. The first text, the Amitâyur-­Dhyâna-­Sûtra, is a Chinese text from early Mahâyâna Buddhism. The pro­cess of this meditation is highly characteristic. It begins with the yogi fixing his eyes upon the setting sun. If you fix your eyes on the setting sun, you have an after-­image. He closes his eyes and observes the after-­image. The sun is a symbol of ­wholeness, the light. This light is ultimate enlightenment, ultimate clarity of consciousness. This is the Buddha. The ­whole meditation takes place within itself. It begins with the after-­image of the setting sun and ends with it again, as it ­were. But then this image has become the Buddha. The pro­cess in the individual is such that ­after fixing the image of the sun, this image is now fulfilled by the yogi’s creative fantasy. One calls this active imagination. He imagines that this image is ­water, clear, transparent, radiant, and then that it becomes ice, also reflecting the light, which is also transparent. And then it acquires form, turning into lapis lazuli, becoming as hard as stone. This means that through this imagination a firm foundation is laid. This image has attained substance, the substance of a semiprecious stone, and this lapis lazuli is now formed, as the text says, as the ground upon which is placed the evidence of what happens. For beneath this ground, beneath the blue of this ground, the so-­called flag unfurls. This is a literal translation of the Sanskrit word dhvâja and in fact it means symbol or emblem. This is about an image lying as yet invisible ­under this blue flag, so sort of ­under the surface of the w ­ ater, in the unconscious. For the surface of the w ­ ater is that border which defines consciousness from below, and beneath it comes the ­water’s surface. This is why so many ­people say “subconscious” instead of unconscious. One is then rather more noble ­because one is above! The symbol, the dhvâja lying beneath, is a so-­called mandala, which means a circle, a magic circle, and generally has the meaning in the East of a yantra, a cultic instrument for the purpose of supporting meditation. The Western counterpart of this is the r­ose win­dow in the West wing of our Gothic cathedrals, or the rosa mystica in the Litany of Loreto. In the East the correspondence with this ­rose is the lotus or the

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padma, which is another word for mandala. Mandala is a general description. And now in the imagination, the Buddha is placed in this mandala. As with us, in the center of the g­ reat wheel sits the rex gloriae, Christ the King, so in the East the Buddha e­ ither sits or stands in the lotus. According to the birth legend, Buddha stepped into the lotus immediately ­after birth and proclaimed the dharma law to the world. And so one now imagines that infinite numbers of rays radiate from this mandala. Then a series of eight lakes are “formed,” that is, they are r­ eally made by the imagination; they are strewn with lotus blossoms, each lake perfectly round, and they surround this central mandala in a circle, but beneath the surface of the ­water. Then on this so-­called jeweled ground the lotus is created with an incredible amalgam of veining. E ­ very leaf has 84,000 veins. One must imagine all of it in detail, and much more besides which I am not even mentioning. Above this lotus, the so-­called throne of blossoms is formed, the towering seat with four flag poles, and the Buddha is raised upon this throne and i­magined in incredible detail. At the eighth level—­the meditation has twelves levels—­the yogi imagines himself as this Buddha that he has created. He now sits as a Buddha himself upon the throne of blossoms, and he now knows that his consciousness is the origin of universal consciousness in all Buddhas. The text says: “In the end, it is your mind that becomes Buddha, nay, it is your mind that is indeed Buddha.”604 This means that his consciousness is now perfectly enlightened. And in this way, the yogi oversees the w ­ hole pro­cess of his meditation, in that this Buddha which he has formed is actually his subject, his consciousness, raised upon the throne of the world, sitting in the lotus, and which corresponds to the original sight of the sun. This perfectly enlightened one is the sun itself, and so the yogi returns to the original state again, namely in the light of the life-­giving celestial orb. We also encounter this spiritual image in the Western mysticism that I have brought to your attention. Buddha is the inner sun, exactly as Christian mystics describe the experience of God as a rising inner sun. He is the inner Christ. He is the rising sun, for example, in the Acts of the Apostles: “For in him we live and move and have our being”605 corresponds to

  Amitâyur-­Dhyâna-­Sûtra (1894), p. 178.   Acts 17:28.

604 605

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this Eastern idea. “Know ye not your own selves, how that Jesus Christ is in you?”606 The other text we explored is the so-­called Shrî-­chakra-­sambhâra Tantra, literally translated as the Sacred Wheel Gathering Text. “Chakra” is another word for mandala. This is simply this same circle, and it is also a meditation exercise once again about the mandala. The mandala means ­wholeness. The round is always the complete. We know this from Plato. It is the perfect form. It is a symbol of ­wholeness. That is why it is called in t­hese texts, e.g., in an invocation to Buddha: “Om, all-­knowing one, fulfill (my desire), fulfill (my desire); come forward, come forward; be round, and round [the Mandala]” [SCST, p.10] This means: become ­whole, come to perfection, namely for the purpose that I become ­whole myself through meditation; for the better I can form this Buddha, the more that he is I, built out of my own substance. This is naturally a very unchristian idea. This meditation can be split into three phases. The text is very unstructured, but if one studies it carefully, one sees that it falls into three phases: thesis, antithesis, and synthesis. The thesis actually proceeds from h ­ uman consciousness, which is subjected to a thorough intellectual analy­sis. So first, in the first section of the first phase the pro­cesses of knowledge are philosophically analyzed, the dif­fer­ent types of cognitive pro­cess. In the second part of the first phase the functions of consciousness are subjected to a precise analy­sis, so that this entire first phase is actually a dissection of the ­whole conscious mentality,607 an entire deconstruction of consciousness into separate parts, an intensive intellectual training that one can in no way claim for the Ignatian exercises. Each time ­there are four stages, since four is another symbol of wholeness, in that one can divide e­ very circle into four in the simplest of ways. It is the minimal division of the circle, and this is why it is another symbol of ­wholeness. In the second phase comes the antithesis. What one has achieved is threatened in this phase, and so h ­ ere defensive imaginings take place. One imagines how the threat can be encountered, a threat from the unconscious, in that an evil ­woman plays a role ­there, the feminine of the man, the so-­called anima who makes herself apparent in an unpleasant way, as a female demon, tenfold. ­There are ten female devatâs, female demons who threaten the yogi—­therefore a situation similar to the one we meet with,   2 Cor. 13:5.   RS: “individuality.”

606 607

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for example, Saint Anthony of Egypt, who was also oppressed by such feminine presences. However, in Chris­tian­ity it is moral, whereas in the Hindu it is not moral, but simply disturbing. Fi­nally, knowledge emerges from the actively ­imagined fight against ­these demonic influences, that every­thing is an illusion. ­These are only visionary images, ­these demons, and the yogi expresses the confession: I am the truth of all t­hese ­things, and I am of the shûnyatâ nature, namely the void. Shûnyatâ is actually the nature of this world, the abysmal void, consciousness, which brings forth only illusory figures, reflections of our own psychic state. Now follows the third phase: the synthesis, which we must particularly note ­because in this synthesis a positive construction is erected, which is to say that it is as though the yogi in the individual transforms himself through meeting many symbolic situations, ­until he achieves complete Buddhahood, complete enlightenment. ­Here we have a series of ten symbols that are particularly noteworthy, insofar as t­hese same symbols, in the Western hemi­sphere, play a ­great role in the so-­called hermetic or alchemical philosophy. Our forefathers spent a ­great deal of time on ­these ­things, and so they would rediscover their own black arts in such an Eastern text. I have discussed this symbol series often in e­ arlier lectures, so I ­won’t go into detail h ­ ere but simply mention the series. The meditation proceeds from the foundation again. But ­here it is the imagining of a mountain and indeed of the central mountain: the world mount Meru. On this mountain t­ here is a city with four walls, consisting of four dif­fer­ent colors. And the town is square. It has eight towers, and each tower has three storeys. Of course, this must all be meditated upon in detail, that is, to create it. The so-­called four-­headed vajra rests upon this city, this is the diamond or thunderbolt. This is a well-­known Tibetan symbol. The text is a symbolic book and prob­ably a more recent creation. The dating of ­these texts is still hazy. Many of ­these ­things came to Eu­ rope only in the last few de­cades, first through Sir John Woodroffe.608 This vajra is the thunderbolt symbol that you find so often in Tibetan art, roughly created like so:

  Aka Arthur Avalon, see n. 17.

608

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The symbol means “concentrated energy.” Often another symbol is found in the center, like this:

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Quite an unknown sign! It is a sign of the Bon,609 in the lower folk religion of the Tibetans. (This is not supposed to be an allusion.610) It is the religion of the “red hats.” They engage with magic and evil practices. They are scorned by higher spirituality. I know this from a reliable source. I have conversed with a Tibetan spiritual person at the border with Tibet, and he told me that a leftward-­turning symbol is unfavorable and moves ­towards the darkness, the unconscious. The rightward-­turning, that goes with the sun, is the favorable, it is the sign of the “yellow hats,” of the Buddhist upper tier in Tibetan religion. And you find both signs together on the throne of the Dalai Lama, which proclaims that he unites the red and yellow hats, the red and the yellow tendencies in Tibetan Buddhism, and sort of holds both ends in his hands: the path into darkness, the “path of the left hand,” and the “path of the right hand,” namely t­owards the clear heights of consciousness.

  See n. 231.  For Jung’s understanding of the swastika and Hitler’s Hakenkreuz, see n. 219.

609 610

611

Lecture 2

15 November 1940

Mahâsukha Vihâra Moon with lingam Lotus (padma, yoni) Sun Moon Lotus Vajra City Meru

Mount

Meru

Last time we ended by discussing the synthesizing symbol series from the Shrî-­chakra-­sambhâra tantra. I want to repeat this one more time. At the beginning of the synthesizing series of symbols stands the world mountain Meru. On this mountain we have the symbol of the city, four-­ square, with eight towers and four colors: red, yellow, white, and green. 611  Notes by LSM, RS, ES, OK in conjunction with LT and the En­glish translation of BH.

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Above the city, at the next level, we have the vajra. In Tibet it is described as dorje. It has four heads. I gave you a more detailed description last time. Above the vajra ­there is another lotus, eight petalled, as a symbol of the consummation of ­wholeness. As you know from the several times it has been mentioned, the lotus means the seat of divinity or the Buddha. Above this comes the moon as a symbol of the spirit and above this the sun. That stands for the essence of the physical, the quintessence of the body. Upon this ­there is another lotus, this time signifying the feminine. It is described as padma. padma means womb. Then above this, the moon with the symbol of the lingam. This actually symbolizes the unification of the masculine with the feminine: the moon is the symbol of the feminine, the lingam of the masculine. Above this comes vihâra, the cloister. This is a higher form of the city: a gathering of ­people who dwell in sacred community. In this cloister ­there is a mandala. In this magic circle ­there is an eight-­petalled lotus, and in this lotus sits the yogi himself as Mahâsukha, as the lord of blessedness, which actually means: ­great blessedness, with four ­faces, representing the four ele­ments themselves, also the four holy colors; with twelve hands, meaning the nidâna chain.612 This is the chain of c­ auses, which ultimately culminate in the suffering of the world. One cause leads to another. Thus, a chain arises, out of whose eternal and immutable promulgation rises the totality of suffering, which is to be abolished by the Buddha. The yogi as Mahâsukha has three eyes. Now, concerning the meaning: The first image produced in meditation is a mountain, meaning increase or raising, coming forward like a mountain, for example, protruding into the landscape: something rises like a mound out of the surface. It is as if the earth has been piled up on e­ very side, a heaping-up has taken place of what was previously dispersed. This is a very s­ imple symbol of what happens in such contemplation: namely, all of the attention that binds us to the world through desire and fear is gathered in by the yogi. By separating himself from the w ­ hole environment, he ascends by heaping together into a mountain what was previously scattered over the w ­ hole world. In this way he steps forth as a form, his inner being; his inner man becomes vis­i­ble. And in this way he achieves a boundary with the external world. This is represented by the city which is especially emphasized by the enclosing   See p. 140 (17 February 1939).

612

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wall. This is the fortified place which is protected by walls of four layers to the outside in which all the ­people who ­were previously dispersed are now drawn together. All the former diffuseness which belonged to the yogi due to his brokenness and fragmentation in the world is now heaped together ­here within in this wall and in the center of this marvelous fortress. In fact this is not only a Buddhist idea, but also ancient Hindu: the city of the Brahman, the city of the world being. Within this is the ­great trea­sure, depicted by the varja. This fortress is like a trea­sure vault. I mention this name b ­ ecause it also plays a considerable role in mediaeval mysticism, the so-­called gazophylacium613 where trea­sure is stored. In this city, in the center. You can imagine a Western parallel being the Heavenly Jerusalem, for example, also in the sky and also the destination of ­those liberated from the earth, the redeemed. ­There the nations foregather. ­There is also a hill or mountain in the center, upon which the ultimate symbol of Chris­tian­ity ascends: Christ in the form of the mystical lamb. ­Here in the center is the four-­headed vajra. This symbolizes concentrated energy, being energy that the yogi had previously poured out over the ­whole world in a diffuse state. E ­ very faculty has wrested this energy from him through sense impressions. Everywhere they adhere to one with awe and desire. That is the cause of suffering, of the eternal and indestructible operation of the nidâna chain, which leads unerringly to suffering and death. Such is the energy that he has withdrawn and concentrated ­here into the fourfold vajra. The term vajra has two meanings: “diamond” and “thunderbolt.” As a diamond, it is the supreme value, the greatest beauty, concentrated in a stone. As a thunderbolt: a power­ful magical force that can strike like lightning. The thunderbolt is known as a missile of the gods, and this book, the Shrî-­chakra-­sambhâra tantra, also ends with a manual for the practice of magical powers that the yogi has accumulated in this state. He is then like a highly charged Leyden jar614 that can suddenly radiate electrical discharges. So all this was only a preparation—­over this vajra now blossoms the lotus from this charged state. This means the seat of the gods, or the birthplace of divinity or of the Buddha, who is conceived as being in that place. The lotus blossoms out of this state of tension. As the lotus grows   See p. 165.   The Leyden jar was the first device that could store an electric charge. Its name derived from the Dutch town, where Pieter van Musschenbroek in­ven­ted it in 1745–1746. In­de­pen­dently from Musschenbroek, the German cleric Ewald Georg von Kleist came up with a similar device around the same time. 613 614

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from the watery depths and the muddy abyss, gradually emerging from the world of darkness into the world of light, its marvelous blossoms forming on the watery diaphane that touches another kingdom, in the same way the spiritual man comes into energy or tension when he has withdrawn from the world and can endure it without discharging tension through a new reference to the world, then this blossoming begins within him, like a botanical pro­cess. Then the inner spiritual life begins to stir, to find expression, like a plant. Hence t­hese many symbols, which we also know in the West: the tree with its roots on top and its leaves below: the tree of yoga. This is a typically Indian idea. However, you can also find it with Ruysbroeck,615 our Eu­ro­pean Dutch mystic who certainly could not have known anything of Indian philosophy. So then we have the idea of the ­rose, a hidden root that sprouts. Christ is such a shoot, also secretly growing out of one single root. Mary is the ­rose, the rosa mystica. She is the vessel in which divinity was conceived and which gave it birth. For us, the r­ ose is the equivalent of the lotus. If you think of the last verses of the Divina Commedia616 you also find the ­rose as a collective form of all that is holy. The culmination of all that is holy is found in that heavenly r­ ose. So the circle of the lotus expresses a totality, a culmination of the ­whole, and the lotus also contains the idea of transformation. Namely, every­thing beneath it: vajra, city, and mountain all amount only to rising. This mounting is like the stem growing from watery depths and unfolding as a blossom. First of all, out of this lotus arises the moon. Now the moon initially has a feminine meaning. We find the same in many mystical contemplations of this type, a feminine symbol and thereafter a masculine one, produced through imagination for the purpose of conjunctio, the u ­ nion. The feminine and masculine are, then, symbols of paired opposites overall. They are the opposites, and their u ­ nion is the unio oppositorum, the coincidentia oppositorum, the u ­ nion of opposites, and that is the precursor to the 615   John van Ruysbroeck (c. 1293–1381), Flemish mystic. ­After his ordination in 1318, Blessed John served as a priest in Brussels ­until 1343, when—­after a controversy about the teachings of the mystic Bloemardinne—he moved to the hermitage of Groenendaal. He wrote twelve books, all of them in ­Middle Dutch. Among his best-­known works are The Spiritual Espousals (1995) and The Seven Steps of the Ladder of Spiritual Love (1944). His mystic teachings ­were of importance for the formation of the Windesheim School with its most famous exponent, Thomas à Kempis. On the symbolic meaning of the tree, see Jung, 1945. 616  Dante, Divine Comedy: “Paradise,” canto 30, verses 115–147; canto 33, verses 7–9. See also pp. 171–172.

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vision of God, in that He is a unio oppositorum as we ­will see with Ignatius. So it is the same idea in the East. The idea of the spiritual is also indicated by the moon. In the Upanishads it says: “the moon is formed from its manas.”617 Its stem also relates it to the word “mind.” The moon was formed from mind or spirit. The moon represents the spiritual. The sun, on the other hand, which follows ­here, corresponds to the masculine, therefore, for example, in alchemy you w ­ ill see that the typical pairs of opposites, the epitome of opposites, are always portrayed as “sol et luna,” where the sun is always red and the moon white. In China that is reversed, with white as the masculine and red the feminine. Also ­there we find the same idea of conjunctio. In contrast to the moon, the sun represents not spirit but body, although not the coarse, material body, but the essence, the quintessence of the body, an extract of physicality. One cannot reduce ­these concepts to something precise, but rather they are intuitive ideas—­that the body is something coarse in its unfolding, and yet that in this unfolding an essence manifests itself, a princi­ple, a life princi­ple. The primitives (including the Neolithics)618 have many ideas about this m ­ atter of a life force. If you go into the ­Middle Ages or to the neo-­vitalists,619 the body is a manifestation of the life princi­ple disguised in m ­ atter, an abstract life of the body, as an epitome of the physical or physical existence. This is typically Eastern as far as we now know. In the   Rigveda 10,90,13.  ­Human species living in the Neolithic age (or New Stone Age era): “The ­later or polished Stone age; a period characterized by beautiful weapons and instruments made of flint and other kinds of stone, in which, however, we find no trace of the knowledge of any metal, excepting gold, which same to have been sometimes used for ornaments. This we may call the ‘Neolithic’ period.” (Lubbock, 1856, pp. 2–3). This stage of mankind’s development was characterized through the sometimes so-­called Neolithic revolution, the switch from hunting and gathering to agriculture and settlement. The first forms of settlements can be traced back to 11,550 BCE in the Levantine region, whereas for most of Eu­rope the New Stone age is usually dated from 5500 BCE to 2200 BCE. 619   The theory of neo-­vitalism is mainly associated with the work of the German biologist and phi­los­o­pher Hans Driesch (1867–1941), who posited the existence of a force permeating ­every form of organic life. His argument was built on the results of his embryonic research, on the Aristotelean concept of entelechy, and on e­ arlier theories of vitalism. His concept of the “psychoid” was of importance for the psychological theories of both, Eugen Bleuler and C.G. Jung (Addison, 2009). The writings of Driesch include The History and Theory of Vitalism (1914) and The Science and the Philosophy of the Organism (1908), which w ­ ere given as the Gifford Lectures of 1907. On Driesch see Shamadasani (2003), pp. 180–181. 617 618

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methods of meditation known in the West, the spiritual is always sharply distinguished from the physical, but this is not the case in the East. ­There, the body is always included in the transformation, and it achieves the highest transformation along with spirit. The spirit no longer takes first place. That is why the forms of perception in the East are so extraordinarily plastic, concrete, b ­ ecause the East abstains from extensive abstraction as much as pos­si­ble so that the incredibly impor­tant body is not lost to it. For meditation originates entirely in the body and not at all from spirit. Above ­these two comes the lotus of ­union. ­Here a padma appears in the strict sense of the feminine organ. This leads to the place where the spirit appears paired with the masculine: the moon with the lingam as an expression of the henceforth completed conjunctio, the ­union of the opposites. So, the world-­opposites described as masculine and feminine have now fi­nally conjoined. No separation remains. As a consequence in fact, the pro­cess of the world now ceases, b ­ ecause no more fertility occurs, no tension of opposites remains, so no potential energy is at hand. Now a stability, an incorruptibility, has emerged, signifying eternal existence, which at the same time is closed to the world outside. The Indians also conceive of the divinity of ­these princi­ples, they are also personified ­there, for example, in tantrism—in a Hindu form, strongly influenced by Buddhism, a par­ tic­ ul­ar form of psychological ­ union. ­There the sun is masculine: Shiva, creator and destroyer at the same time, and his feminine counterpart of Shakti, Parvati, his consort, who are always depicted in Tantrism, especially in Tibetan Tantrism, as eternally united, in actu. Thus the highest level is completed. The concentration comes to an end, and the city, which e­ arlier signified a gathering together of ­people, has now gone over to the completed, transformed peace of the vihâra, the Buddhist cloister. This is a spiritual city in which the community of the holy dwell, the perfected ones. And the crowning is also on the other side of the holy community. Unlike in Chris­tian­ity, where the increase culminates in our sharing in the kingdom of God, and is transformed into the community of the saints. H ­ ere it goes even further in that an ultimate fulfillment takes place in the mandala, in an unsurpassable magic circle, where this same person appears as the universal being himself. The yogi has transformed into the world Buddha. He is the Mahâsukha, lord of blessedness. He is ­here in the state of perfect knowledge, perfect awareness, and has three eyes.

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The upright eye is the so-­called âjna centre, the center of perfect knowledge. With that, this meditation has reached its goal. The yogi has arrived at the consciousness of himself as Buddha. He has not become the Buddha; Buddha does not exist, he has passed into nirvâna. In the West it is similar in mysticism: when someone identifies with Christ or God then his ­human being is lost, and he transforms into Christ, he goes over into the being of Christ and is no longer himself. In the East, on the other hand, this person has become the consciousness of himself as the Buddha. He realizes in himself this Buddha-­being, that he is in fact e­very Buddha. This has its similarity in Hinduism, in the philosophy of the Upanishads, where the world being is called âtman and the yogi realizes that he is himself the âtman, therefore utterly in contrast to our Western concepts, despite many similarities. This series naturally appears very foreign the first time you see it. But ­there are similar ideas in Western mysticism, specifically in that form of mystical practice related to alchemy, and ­these same ideas are probable antecedents of our alchemy. They originate in the school of Augustinian monks (or canons) of Saint Victor. It was founded by Guillaume de Champeaux,620 the teacher of Abélard, who, in the eleventh ­century, near Paris, restored the small half-­decaying cloister of Saint Victor of Marseille—­ the oldest monastery in Marseille, which was destroyed in the French Revolution in the most terrible manner. (That is why it was l­ater called 620   Guillaume de Champeaux (c. 1070–1122), in En­glish known as William of Champeaux, French phi­los­o­pher and theologian.

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“the ­great revolution”!) Guillaume de Champeaux invited monks to come from the Marseille monastery with the relics of Saint Victor and set this older cella back in motion. At first he wanted nothing to do with science. Indeed, at the outset he wanted to renounce all science. He withdrew from the world very angry and offended; his pupil Abélard annoyed him terribly with disputes about universalism.621 But he did not prevail, as his pupils soon took up science again. They concerned themselves very much with nature, though in the main they w ­ ere ­great mystics. Three names became famous in the twelfth c­ entury: Hugh of St.  Victor,622 Richard of St. Victor, and Adam of St. Victor, the famous sequences poet. I’m sure you have already seen t­ hese medieval poems, t­ hese splendid, tender spiritual songs; they are by Adam of St. Victor.623 The figure who concerns us is Richard.624 He left ­behind two impor­ tant books with remarkable titles: Benjamin Minor and Benjamin Major.625 The remarkable title refers to a verse from the psalms that reads: “ibi Beniamin adulescentulus in mentis excessu principes Iuda duces eorum principes Zabulon principes Nepthali.”626 “­There also is l­ittle Benjamin in the state of ecstasy.” This is the Vulgate text, which historically is absolutely incorrect; t­here is no such verse in the Old Testament; “in mentis 621   The scholastic argument between representatives of a realist view of the universals, a conceptualist view, according to which universals are only concepts of the mind, and a nominalist view, which understood universals primarily in terms of language. At first, William of Champeaux advocated a theory of material-­essence realism, which he abandoned when confronted with the critique of his student Peter Abélard (1079–1142). Instead of giving in to conceptualism or nominalism, William came up with a theory of indifference realism, which understood e­ very individual as par­tic­u­lar and universal at the same time. 622   On Hugh of Saint Victor, see n. 106. 623   Adam of Saint Victor, French writer of liturgical sequences, died in 1146. Adam had already been precentor in Notre Dame Cathedral in Paris, before he became a monk at the Abbey of Saint Victor around 1133. He was in contact with Peter Abélard and is likely to have collaborated with Hugh of Saint Victor. The best known pieces of more than hundred sequences attributed to Adam are Laudes Crucis attollamus, Mundi renovatio, O Maria, stella maris, and Zyma vetus expurgator (Adam of Saint Victor, 2011). On Adam, see Fassler, 1984. 624  Richard of Saint Victor, Scottish monk, theologian, and mystic, died in Paris in 1173. He was prior of the Augustinian abbey of Saint Victor from 1162 ­until his death. 625   The Book of the Twelve Patriarchs or Benjamin Minor, a Latin text on contemplation whose date is unknown, though it was prob­ably written before 1162. For his lecture Jung used the German translation by Paul Wolff and Hans Rosenberg (1936). The Mystical Arc or Benjamin Major, also referred to as The Grace of Contemplation, continues with the topic of contemplation from Benjamin Minor and relates to the practice of payer. 626   Psalm 67:28 (Vulgate). KJV, Psalm 68:28: “­There is l­ittle Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali.”

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excessu” is omitted from our Bible. But this Vulgate text served Richard of St. Victor as a motto for his writing. In this book he describes the “praeparatio animi ad contemplationem” (“the preparation of the spirit for contemplation.”) ­There he attempts something quite similar to what the Buddhists attempted in their way. I want to read to you some literal translations from places in Richard of St.  Victor, and you w ­ ill then see for yourself what an extraordinary similarity t­ here is in their construction. He says:627 The first and principal ­thing for the soul that strives to ascend to the height of knowledge must be the effort to know itself. This could be the opening of the Shrî-­chakra-­sambhâra Tantra. The ­great height of knowledge is to know the self perfectly. The full knowledge of a rational spirit is a mountain g­ reat and high. This mountain transcends the highest point of all mundane knowledges; from the height it looks down upon all philosophy, all knowledge of the world. This is the elevation of the yogi. What so excellent did Aristotle or Plato discover; what so excellent was such a crowd of phi­los­o­phers able to discover? Truly, without doubt, if they had been able by the keenness of their natu­ral ability to ascend this mountain, if their efforts had sufficed for them to discover themselves, if they had known themselves fully, they would never worship idols, never bow the neck to a creature, never raise up the neck against the Creator. ­Here ­those searching failed in the search. ­Here, I say, they failed and ­were not able at all to ascend the mountain. “Let man ascend to a high heart, and God ­shall be exalted” (Ps. 63: 7, 8).628 O man, learn to know; learn to think about yourself and you have ascended to a high heart. The more you advance daily in the knowledge of yourself, the more you always tend to higher ­things. He who arrives at perfect knowledge of himself already takes possession of the summit of the mountain. O how few are ­those who ascend this far, ­either ­because they do not know or ­because they are not able. It is very rare to ascend this mountain but much rarer to stand on its summit and to stay ­there   Richard of St. Victor (1979), chapter 75, pp. 132–133. [Wolff, 1936, pp. 179–180]   This passage can be found only in the Vulgate. In the following passages, the typescript version of RS has the Latin and Hebrew versions handwritten on the margins. 627 628

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for a while. However it is the rarest of all to live t­here and rest in the mind.629 ­Here comes the idea of dwelling upon the summit of the mountain. ­ ere, again a text from the psalms: “Who s­ hall ascend the mountain of H the Lord, and who ­shall stand in His holy place?”630 Admiration of joy is that exclamation: “Lord, who s­hall dwell in your tabernacle, and who s­ hall rest on your holy mountain?” (PS. 15:1)631 O how ­great and what kind of fortitude, to ascend and stand; O how much and what kind of beatitude, to dwell and rest! Who is fit for this work, who is worthy to receive it? “Lord, who ­shall ascend; Lord, who ­shall stand on your holy mountain? Send forth your light and your truth; they have led me and brought me to your sacred mountain and into your tabernacle.” (Ps. 43:3)632 Or: on your dwelling, “tabernacula tua.” The title of the 78th chapter reads: “How much full knowledge of self is effective.”633 I w ­ ill read you some parts from it: On the peak of this mountain Jesus is transfigured; . . . ­Here Christ corresponds to the Buddha, or to the yogi as Buddha. [. . .] on it Moses is seen with Elijah and each is recognized without a sign; on it the voice of the ­father to the son is heard. Which of ­these is not marvelous? Which of ­these is not desirable? Do you wish to see Christ transfigured? Ascend this mountain; learn to know yourself. Do you wish to see Moses and Elijah and recognize them without any sign? Do you wish to understand the law and the prophets without a teacher, without an interpreter? Ascend this mountain; learn to know yourself. Do you wish to hear the mystery of the ­father’s secrets? Ascend this mountain; learn to know yourself. For he descended from heaven when he said: γνῶθι σεαυτόν that is, “Know yourself.” Do you now see how 629  Richard of Saint Victor (1979), chapter  76, pp.  134–135. [Wolff, 1936, pp. 180–181] 630   Psalm 24:3. Vulgate 23:3: “quis ascendit in montem Domini aut quis stabit in loco sancto eius.” 631  Vulgate 14:1: “Domine quis habitabit in tabernaculo tuo aut quis requiescet in monte sancto tuo ?” 632   Vulgate 42:3: “emitte lucem tuam et veritatem tuam ipsa me deduxerunt et adduxerunt in montem sanctum tuum et in tabernacula tua.” 633   Richard of Saint Victor (1979), p. 136.

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much the ascent of this mountain is effective, how useful full knowledge of Self is? This reads very differently, and one thinks it is an illness. You must read the Schweizer Spiegel.634 They had a nice article. Very educational! The title of the 83rd chapter is: “That the mind is accustomed to remain in the innermost parts perceives divine showings.”635 When can the mind that does not raise itself up to consideration of itself fly up on the wings of contemplation to ­those ­things that are above it? The Lord descends on this mountain; Moses ascends. On this mountain the Lord taught, and Moses learned about the construction of the tabernacle. What is understood by the tabernacle of the covenant except the state of perfection? Perfect city and fi­nally vihâra. Therefore he who ascends the mountain, who gives heed diligently, who seeks for a very long time, who discovers at last what sort he is—it remains that he learns from divine showing what sort he ­ought to be, what sort of edifice of the mind he ­ought to prepare for God, and by what obediences he ­ought to appease God. Therefore, when do you think a mind that is still spread out through vari­ous desires, that is dragged this way and that by vari­ous thoughts, w ­ ill be worthy to receive this grace? If it is unable to gather itself into a unity, if it does not know how to enter into itself, when w ­ ill it be able to ascend by contemplation to t­ hose ­things that are above itself? The title of the eighth chapter reads, “How the mind that eagerly strives for contemplation of celestial ­things ­ought to gather itself within.”636 Let one who eagerly strives for contemplation of celestial ­things, who sighs for knowledge of divine t­ hings, learn to assem­ble the dispersed Israelites; let him endeavor to restrain the wanderings of the mind; let him be accustomed to remain in the innermost part of himself and to forget every­thing exterior.

634   Jung refers to the following article by Adolf Guggenbühl: “Selbsterziehung,” [“Selfeducation”] published in the journal Schweizer Spiegel, no. 2 (Nov. 1940). ES annotated ­here: “Selbsterkenntnis, Willensbildung, Toleranz” [“Selfknowledge, the training of the ­will, tolerance”]. 635   Richard of Saint Victor (1979), pp. 141–142. 636   Ibid., pp. 142–43. [Germ: 189–190]

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So: by no means outwardly. But ­today one thinks that it has to be found outside. Let him make a church, not only of desires but also of thoughts, in order that he may learn to love only true good and to think, unceasingly of it alone: “In the churches bless God” (Ps. 68, 27).637 It is absolutely not the gathering of the saints or a prayer chamber, ­ ecause this gathering is a consolidation worked out by the individual. b He gathers his dispersedness, not that of ­others. For in this twofold church, namely of thoughts and desires, in this twofold concord of efforts and w ­ ills, Benjamin is carried away into the height, and the divinely inspired mind is raised to supernal ­things: “­There is Benjamin a youth in ecstasy of mind.” 638 He identifies himself naturally with this Benjamin who is chosen through divine destiny. Where, do you think, except in the churches? “In the churches bless God, the Lord of the fountains of Israel. ­There is Benjamin a youth in ecstasy of mind.” (Ps. 68: 27–28)639 Nevertheless each one must first make of his thoughts and desires a synagogue rather than a church. You know well that a synagogue means “congregation.” Church means “convocation.” It is one ­thing to drive some ­things together in one place without the w ­ ill or against the w ­ ill; it is another to run together spontaneously by themselves at the nod of the one who commands. Insensible and brute beings can be congregated but they cannot be convoked. Yet even a concourse of rational t­hings themselves must occur spontaneously at a nod in order rightly to be called a convocation. Thus you see how much difference t­here is between a convocation and a congregation, between church and synagogue. Therefore if you perceive beforehand that your desires are becoming devoted to exterior delights and that your thoughts are being occupied with them incessantly, then you ­ought with ­great care to compel them to go within so that for a while you may at least make of them a synagogue. As often as we gather the wanderings of the mind into a unity and fix all the impulses of the heart in one desire of eternity, what are we ­doing other than making a synagogue from that internal house­ hold? But when that throng of our desires and thoughts, a­ fter being   Vulgate 67:27: “in ecclesiis benedicite Deum Dominum de fontibus Israhel.”   Vulgate 67: 28. 639   Vulgate 67: 27–28. 637 638

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attracted by a taste of that internal sweetness, has already learned to run together spontaneously at the nod of reason and to remain fixed in the innermost depths, then it can certainly be judged worthy of the name of the church. Therefore let us learn to love only interior goods, let us learn to think often about them only, and without doubt we make churches such as we know that Benjamin loves. This is the idea of the ecclesia spiritualis.640 Every­one must practice the inner gathering in order to be a part of a church that is an ecclesia spiritualis and not an external one. You see that ­these monks from St. Victor have a very par­tic­u­lar way of thinking which comes close in many ways to the Devoti we have discussed. On the other hand, they have a dif­fer­ent relationship to knowledge overall, to awareness, in that it represents a sort of school of philosophy. This consideration may lead us now to the typical Western method of meditation or yoga method that we have already discussed in e­ arlier seminars, namely to the Exercita Spiritualia of Saint Ignatius.

  ES has instead: “restitution ecclesia militans.”

640

Abbreviations

BH

Barbara Hannah (ed.). Modern Psy­chol­ogy: Notes on Lectures given at the Eidgenössischen Technischen Hochschule, Zürich, by Prof. Dr.  C.G. Jung. October  1933—­July  1941. Compiled and translated by Elizabeth Welsh and Barbara Hannah. 3 vols. Zu­rich: privately published.

DK

Diels, Hermann, and Walther Kranz (1951–1953). Die Fragmente der Vorsokratiker: Griechisch und Deutsch. Edited by Walter Kranz. 6th rev. ed. 3 Vols. Berlin: Weidmann.

ES

Eduard Sidler

JA C.G. Jung Papers Collection. ETH-­ Bibliothek. ETH Zu­ rich University Archives. JOHA Jung Oral History Archive. Countway Library of Medicine. Harvard Medical School. Boston. JL

Jung Library Küsnacht

JLN

Jung’s Lecture Notes from JA

JMP

Jung’s Lectures on Modern Psy­chol­ogy at the ETH Zu­rich. Edited by Ernst Falzeder, Martin Liebscher, and Sonu Shamdasani. 8 vols. Philemon Foundation. Prince­ton: Prince­ton University Press, 2018ff.. 

KJV

King James Version of the Bible

LSM

Lucie Stutz-­Meyer

LT

Louise Tanner

OK

Otto Karthaus

RS

Rivkah Schärf, ­later Schärf-­Kluger

SBE

Sacred Books of the East. Edited by Max Müller. 50 vols. Oxford: Clarendon Press, 1879–1910.

SCST

Shrî-­chakra-­sambhâra Tantra

292 ∙ abbreviations

YS

Yoga. Discipline of Freedom. The Yoga Sutra attributed to Patanjali. A translation of the text, with commentary, introduction, and glossary of keywords by Barbara Stoler Miller. Berkeley, Los Angeles, London: University of California Press, 1996.

YSD

Die Yoga Sûtra’s des Patañjali. Translated by Paul Deussen, In Allgemeine Geschichte der Philosophie mit besonderer Berücksichtigung der Religionen. Vol. I/3: Die nachvedische Philosophie der Inder, pp. 511–543. Leipzig: F.A. Brockhaus, 1908.

YSH

Jakob Wilhelm Hauer: “Übersetzung der Yoga-­Merksprüche des Patanjali mit dem Kommentar des Yyassa.” In Yoga. Internationale Zeitschrift für wissenschaftliche Yoga-­Forschung. Harburg-­ Wilhelmsburg: H. Palmié, 1931; again in Der Yoga als Heilweg. Nach den indischen Quellen dargestellt. Einleitung zur Geschichte des Yoga und zu seinen Texten, mit einer Verdeutschung der sogenannten Yoga-­Merksprüche der Patanjali. Stuttgart: W. Kohlhammer, 1932.

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Index

Abernethian Society, xxxvi Abraxas, 227–28, 227–28n512 absolution, plea for, 108–9, 151 active imagination, 6, 11, 93, 96, 98, 110, 164, 177–78, 182–83, 271 Acts of Thomas 131, 131n339 Adam: Christ as second, 220; first man, 83n283; philosophical, 156 Adam of St. Victor, 284, 284n623 Adler, Alfred, xxxvii Adler, Gerhard, xxix, xxx, xxxiv, 158n382, 202n467 advaita, 70, 143n358 Adversus Haereses (Saint Irenaeus), 131n340 Ajase complex, lvii, lviin64, 27n160 alchemy, lxviii–­lxix, 83, 269, 281, 283; baptismal or holy w ­ ater, 172; confrontation of sun and moon, 205; essential symbolism, 211; extraction, 207; hermetic philosophy, 186–88; homo philosophicus, 156, 158; mediaeval, 94, 166, 171; meta­phorical language, 189–94; pro­cess of initiation, 152–53; spiritual attitude of, 270; subtle body, 156; symbol of Mary, 165; symbol of mountain, 160; symbols of incest, 210; tantra, 163; yoga of, 164 Alexander the ­Great, 169 altjiranga mitjina, 91n293, 227 Ambrose, Saint, 161, 161n388 Amitâbha, lii, 171, 212; Amitâbha’s Pure Land, lviii Amitâyur-­Dhyâna-­Sûtra, xlvii, 25, 26, 38, 49, 62, 178–79, 185, 271; Jung’s reading of, li–­lxiii

Analytical Psy­chol­ogy Club (New York City), xxxiii, xxxv, xxxvii Angelus Silesius, Johann, 244, 244n555, 245n556 animals, 18–19, 40, 88; aboriginal ­peoples, 227; Christian symbolism, 78–79; nature and the East, 260; primitive rituals, 160; sacrifice, 13n121 anima naturaliter christiana, 111, 111n315 Anthony, Saint 117, 117n325, 274 Apollonius of Tyana, 221, 221n496 apradakshina, 85, 129–30 aqua permanens, 172 Aquinas, Thomas, 189, 189n446, 190n446 Aristotle, 85n287, 169, 257n575, 285 Artistic Form and Yoga in the Sacred Images of India (Zimmer), lx, lxv, 53, 53n209, 70 arûpa, 135, 137, 140, 144 asanas, 22 Asclepius cult, 4, 4n102 asthanga: eight limbs of yoga, xlviii, 22n142–43, 23n147, 24n149 Athanasius, 117–18 âtman, 62, 72, 72n255; concept of the, 223, 248, 256; Eastern philosophy of, 115, 142; philosophy of Upanishads, 283 Atwood, Mary Anne, 187n439 Augustine, Saint,161, 161n389, 202 Avalon, Arthur, xiii, xlv, xlvn17, xlvin18, lxiii–­lxiv, lx–­lxi, 62, 63n229, 67n238, 197n459

312 ∙ index

Bally, Gustav, xxvii, 26n157 Bardo Thödol, 45, 45n199, 47, 67, 74, 94–95, 126, 250 Barmen Declaration, xxix Barth, Karl, xxix Bavaud, Maurice, xli Baynes, Cary F., xix, lixn66, 204n469 Baynes, Helton Godwin, 158n382, 160n385 Beckwith, George, 160n385 Benares Hindu University, xxxviii, xlviin28 Bengal Lancer (Yeats-­Brown), 17, 17n132, 61, 61n223 Bergson, Henri, 157, 157n379, 227, 228n512, 229 Berlin Seminar, xxv, 40n194 Berthelot’s Collection des anciens alchimistes Grecs, 152, 269n596 Besant, Annie, 20, 20n138 bête noire, 97, 97n300, 107 Bhadra, 104 bhikkhu, 28, 138–39, 146–47 Bhutia Busty (Tibetan monastery), xxxix, lxvii Biäsch, Hans, 26n157 Binswanger, Ludwig, 26n157 Black Books (Jung), lxiii, lxiv, 227n512 Black Pagoda, xxxix, 21, 21n141 Bleuler, Eugen, 90n290, 281n619 Bodenstein, Adam von, 157n380 Bodhi mandala, 48, 49, 51, 68 Bodhi mandavara, 51, 53 Bodhisattva, lvi, lviii, 27n158, 39, 42, 44n198, 45, 47–49, 59, 80, 104, 109, 121 Bodhisattva Avalokiteśvara, liv, 42, 46, 48–49, 64n230 body of perfect truth, 39, 45 Bonaventura, Saint, 202n467, 267 Book of Changes, 125 Book of Manu, 232–33 Borges, Jorge Luis, 202n467 Brahman, concept of, 224–25 Brahmanam, Aitareya, 10n111 Brahmanam, Satapatha, 242n549

Brahmanism, lxii, 222n498, 224–25, 229, 233, 241–42, 250–51, 256, 279 Brihadâranyaka Upanishad, 242, 242n547, 250 Brome, Vincent, 19n135 Bruce, James, 167n404 Bruno, Giordano, 202n467 Brunton, Paul, 17, 17n131, 61, 61n224 Buddha, doctrine of, 29–30, 34–35, 40n195, 40–41, 44, 112, 120, 138, 144 Buddha, Gautama lii Buddha Amitâbha, liv, lvn61, 25n153 Buddha Amitâyus, liv–­lv, lvn61, lvi, 25, 25n153, 41–42, 44, 46, 46n202, 48, 49, 54 Buddhism, l, li, lii–­lviii, liin54, lixn65, lx–­lxii, lxv, 16, 22, 24, 40, 41, 61–62, 72, 79, 89, 97, 112, 114, 167n405, 201, 213, 215, 282; foundations of, 28; Japa­nese, lvii; Japa­nese Zen, 251, 251n562; Mahâyâna, 24, 27, 27n158, 45n200, 47, 50, 63, 64n230, 67n243, 96, 147, 212, 271; main branches of, 27n158; nidâna chain, 138; Pure Land, xiii, xlvii, liv, lviii; religion without gods, 47; rites of, 199; sacrifice of ávidyâ, 160; Tantric, 74; Tibetan, 36n182, 56, 64n230–31, 67n238, 67n241, 77, 104, 202, 276; yoga pro­cess, 54, 61 Burckhardt, Jacob, lxiv castrum, 163, 165, 166, 177, 186, 190 Catholic Church, 31, 40, 44, 163, 190n446 cauda pavonis, 168, 199, 200 chakra, 63, 79, 100n305, 125, 179, 273 Champeaux, Guillaume de, 283n620, 283–84 Chantecler (Rostand), 225, 225n506 chaos: concept of, 155; materia prima, 155, 188 Cherubinic Wanderer (Angelus Silesius), 244, 244n555, 245n556

index ∙ 313

Chinese Book of the Yellow ­Castle, lxix, 193, 193n455 chorten, 52, 52n207, 133 Chris­tian­ity, xlv, lii–­liii, 20n136, 27, 59, 79, 167n405; Christ living in you, 59–60; German, 256–57; Indians understanding, 258; mind-­set in, 267; morality in, 274; Roman, 257n576; sharing in kingdom of God, 282; symbolism, 212; ultimate symbol of, 279; Western religion, lii–­liii, 59 Christmas, 3, 81 chronology 1933–1941, xxiii–­xliv Church ­Fathers, 111n315, 161, 165, 167, 172, 189–90, 193 circle: of Bodhis, 48, 49; concept of encircling, 198–99; of geese and mandalas, 39, 39n193, 43, 171 circumambulatio, 52–53, 58, 198 circumambulation, 39n193, 58n214, 70, 85, 198–99, 199n462 cittam, ordinary consciousness, 17, 217, 222, 248–49, 253 civil war in Austria, xxvii civitas, 163, 165, 167, 177, 186, 190 Cobb, G. Stanley, xxxv Codex Brucianus, 167, 167n404, 168n406, 169, 244 Codex Marcianus, 192 Cohen, B., xxvii coincidentia oppositorum, 280 collective unconscious, xxx, xxxv–­ xxxvi, xxxix, 3, 6–7, 144, 203, 314 Comarius, 153, 160, 172 compass, eight points of, 31–33 concentrated energy, lxviii, 275, 279 concupiscentia, 56, 56n212, 119, 120, 151, 246 Confucianism, liin54 coniunctio, 143–44, 157, 196n459, 205, 208, 210, 212, 214, 317 consciousness, 80, 119, 122, 205, 208; of another ­human being, 138–39; Buddha, 181–82, 185, 272, 283; clarity of, 112; differentiation of, 111; disengagement of, 213–14; earth, 141; Eastern, 234, 235, 237;

East honoring, 120; ego, 84; eternal, 253; Eu­ro­pean, 181; four directions of, 75–76; four functions of, 96; functions of, 107, 156, 166, 192n451, 248, 273; higher state of, 88; ­human, 222, 224, 226, 231, 253, 266–67, 273; personification and, 133; possession of, 142; schizo­phre­nia, 100; subjective, 105; submersion of, 141; of time, 246; ultimate, 129–30, 219, 271; unification of, 130; ­union of, 211; Western, 187, 234, 236–37, 249 conscious personality, 164, 200 contemplatio, Latin, 7 Cooper, Gary, 61n223 Coptic gnosticism, 169, 244 corpus glorificationis, 83, 83n284 corpus incorruptibile, 81, 82 coyote, 78 crossing the flood, 144–45 Dalai Lama, 276 Dasgupta, Surendranath, xlii, xlviii, xlviiin33–34, xlix, xlixn35, 13n120 Däss, Günther, 202n467 Datta, Narendranath, 21n140 David-­Néel, Alexandra, 36, 36n183, 67n238, 94, 95n297, 180, 180n431, 185 Dawa-­Samdup, Kazi, lxiv, 45n199, 63n229, 67, 67n238 déesse raison, 268 Demchog, 69, 79, 81, 98, 134 dependent origination, 138–39 Deussen, Paul, xlix, xlixn38, 9n109, 10n111–12, 15n124, 73n259, 216, 219–20, 220n492, 230, 232, 254, 292 Deutsches Institut fur psychologische Forschung und Psychotherapie (Berlin), xxxiv devatâs, 65, 121; divine beings, 97–98; divine figures, 143–44; female, 92, 118, 119, 151, 273; male, 89, 118–19; nirmânakâya, 147–48; response of, 92, 110, 117

314 ∙ index

Devatâ-­Samyutta, 144 dhâranâ, concentration, 17, 17n128, 23 Dhamma-­Kakka-­Ppavattana Sutta (Foundation of the Kingdom of Righ­teousness), lix, 28n163, 29n168 dharma, truth, lvii, 50, 74, 87, 109, 272 Dharmakâra, liv dharmakâya: perfect body of truth, 45, 45n200, 144, 147; world of absolute truth, 45, 45n200, 52, 74, 144, 147, 250 dhâtu, ele­ment, 71, 74, 87 dhvâja, 55, 179, 271 dhyâna: meditation, lii, lv, 17, 23, 77, 215, 223 Die Sâmkhya-­Philosophie (Garbe), l, ln48 Dieterich, Albrecht, 76n267, 153, 153n373, 228n512 Dirac, Paul A. M., xxvi Divina Commedia, 280 Divinitas Sancti Spiritus, 164 Dollfuβ, Engelbert, xxiii, xxix domus thesauria, 165, 177, 186, 211 Dorn, Gerhard, 157–58n380, 158n381 drum/drumming, 22, 30, 51, 67–68, 101, 103 durée créatrice, Bergson, 157, 157n379, 227, 228n512, 229 Dwight Harrington Terry Foundation, xxxvii Eastern spirituality, xiii, xiv, xlv, liii, 36n183, 192 ecclesia spiritualis, 289 Eckhart, Meister, li, lxiv, 146, 146n364, 235n530, 235–37, 237n533–34, 241–44, 243n553, 249 Eddy, Mary Baker, 127n334 Edward VIII, xxxvi eight limbs of yoga, asthanga, xlviii, 22n142–43, 23n147, 24n149 Ekkehard, 256, 256n574, 257n575 ékstasis, 213 elephant, 19, 27, 39n191, 78–79, 79n275, 125, 148 Eliade, Mircea, xlviiin33, lxn69

Ellenberger, Henry F., xlviin28 Empedocles, 155 enlightenment, 65; bodhi, 235; Buddha, liv, lxi, 46, 274; Buddhism and, 27n158, 29; circle of, 49; development pro­cess, 182; Eastern meditation and, lxviii, 44; in eigh­teenth ­century, 214; four paths to salvation via, 126; light is ultimate, 271; perfect, 50–51; princi­ples of, 121; revolution of, 267–68; round terrace of, 48, 49–51 Eranos Yearbook, 188 Ermächtigungsgesetz (Enabling Act), xxiv Eschenbach, Wolfram von, 212, 212n475 Essays on a Science of My­thol­ogy (Jung and Kerényi), xliv, lxvi Evans-­Wentz, Walter Yeeling, 45n199, 67, 67n238, 67n241, 83n280, 128, 140n353, 149n366, 164 Exercitia Spiritualia (Saint Ignatius of Loyola), xiv, liii, 253n567, 260, 261n583, 269n600 eyes, three, 7n106, 123, 135, 137, 278, 282 Faust (Goethe), 178, 210 feminine genes, 205 Ferenczi, Sándor, xxv Feuerstein, Georg, li, lxi, 9n107, 12n117, 16n126 Ficino, Marcilio, 202n467 Fierz, Hans Eduard, xxiv Fischer, Thomas, xxii, xlviin28, 26n157 flagstaff (dhvâjastambha), 55n210 Fleiner, Fritz, 265, 265n586–87 Forel, Auguste-­Henri, 90n290 Forel, Oscar Louis, 26n157 four colors, 75, 82, 87, 123, 135, 155, 161, 168, 277 Franco-­Russian Alliance, xxxi Franz, Marie-­Louise von, xxvii, 190n446, 212n475 Freud, Sigmund, xxv, xl, xlii, liii, lvii, 20n137, 27n160, 195, 209–10

index ∙ 315

Frischknecht, Max, 202n467 Fröbe-­Kapteyn, Olga, xlvi, xlvin21, xlixn40 Gabriel, Ernst, 26n157 Gandhi, Mahatma, 66, 66n234 Garbe, Richard, l, ln48 Gautama Buddha, lii gazophylacium, 165, 279 Geiger, Wilhelm, 139n351, 145n361–62 General Medical Society for Psychotherapy (GMSP), xxiv, xxv, xxvi Gestapo, xxv gnosticism, 169, 194, 212, 227 God, 130, 140, 142, 201, 209, 227n512, 237–38, 240, 253, 259n579, 268, 272, 281, 283, 285, 287–88; angel of, 118; circle, 202, 202n467; concept of, 86n288; Godhead, 242–43; grace of, 194; kingdom of, 242–44, 282; knowledge of, 111n315, 268n594; law of, 260; m ­ other of, 164, 165; omnipotence of, 190n446; Son of, 168, 168n406; spirit of, 155, 188, 191; voice of, 133 Goethe, Johann Wolfgang von, 9, 9n110, 127, 127n335, 206, 206n470, 210, 231, 269n599 golden flower, lxviii–­lxix, 172, 177, 186, 191, 200, 202 Göring, Hermann, xxvi, xliii Göring, Matthias, xxvi, xxx, xxxiv, xliii “Göring Institute”, xxxiv Guggenbühl, Adolf, 287n634 gunas, ln48, li, 232; concept of, l; purpose of, 249–50; rajas, li, 66n235, 217, 220, 229–31; sattva, li, 66, 66n235, 217, 219–20, 229–30; tamas, li, 66n235, 217, 220, 229–32 Harding, Esther, xxvii Harvard Tercentenary Conference on Arts and Sciences, xxxv Hathaway, Henry, 61n223

Hauer, Jakob Wilhelm, xlvi, xlix, li, lxn69, lxiii, 9n108, 11, 11n116, 16n127, 215–17, 219–20, 222n497–98, 230–32, 292 Hauff, Wilhelm, 108n314 Heimsoth, Karl-­Günther, xxix Heraclitus, 125, 157n379, 168, 168n407 Herbart, Johann Friedrich, 5, 5n104 Hermaphrodite Child of the Sun and the Moon, 194, 194n456 hermaphroditus, 163, 177, 186, 193 Hermes, 130 hermetic philosophy, 115, 186–87, 199, 203, 208, 211 hermetic symbolism, 177, 186 Heron, Alexander Macmillan, 180n432 Heruka, lord of mandala, 66, 69, 80, 84, 89, 93, 97 heruka, word, 71 Heyer, Gustav Richard, xxvii, xxxvi Hindenburg, Paul von, xxiii, xxix Hinduism, liin54, lvi, lxi, 9n107, 20n136, 21n140, 85, 112, 126, 283 Hippolytos, Saint, 167, 167n403 hiranya, 140 Hiranyâgarbha, 140–41, 142n355, 201 Hiranyâksha, 140–41 History of Philosophy (Deussen), 216 Hitler, Adolf, xxiii, xxvi, xxix, xxxii, xxxvi, xli, xlixn40, 14n123, 23n146, 276n610 homo philosophicus, 156, 158–59 homunculus, 163, 194, 211–12 Honegger, Johann, 76–77n267 Howitt, William, 108n314 Hugh of Saint Victor, 7n106, 241n545, 284, 284n622–23 Hui Ming King, 213 Husserl, Edmund, xl Huxley, Aldous, 21n140 I-­Ching, lixn66, 125 Ignatius of Loyola, Saint, 164, 266 ignorance, 15, 16

316 ∙ index

imagination, 31, 36, 167n402, 185; active, 6, 11, 93, 96, 98, 110, 164, 177–78, 182–83, 271; concept of shûnyatâ, 124–25; form ele­ment, 80; idea of inner Christ, 181; image of the Buddha, 54, 59, 147, 272; of magic projectiles, 120; in M ­ iddle Ages and East fantasy, 178; of nonvisible ­things, 179; pro­cess of, 8, 96; purpose of conjunctio (­union), 280–81; yoga exercises, 164 Indian Science Congress Association, xxxvii, xxxix, xlvii Indian yoga, lii, 18, 152, 196n459, 213–14 individuation pro­cess, xv, xxvi, xxxi, lxviii–­lxix, 36n182, 265–66 Institute of Medical Psy­chol­ogy, London, xxxii, xxxv Insulis, Alanus de, 165, 165n397, 172, 190 Internationaler Psychoanalytischer Verlag, xxxiii International General Medical Society for Psychotherapy (IGMSP), xxviii, xxix, xxx, xxxi, xxxii, xlii, xliii The Invisible Man (Wells), 19n135 invocation, 63–64, 92, 104, 107; be round and round, 114–15; to Buddha, 273; ceremonies, 78; of Holy Spirit, 131n339; of tathâgata, 100; vajra-­muh, 118 Islam, liin54, 114 Jacobi, Jolande, viin4, xliv Jainism, liin54 James, William, 21n140 Jesus Christ, 59, 59n215, 162n391, 221n496, 258, 273, 286 Jôdo-­shû, liv Jones, Ernest, xxxiv Joyce, James, xliv Jung, Carl Gustav, xlv; chronology of events in ­career, xxiii–­xliv; collected works of, 311–18; reading of Amitâyur-­Dhyâna-­Sûtra, li–­lxiii; reading of Patanjali’s Yoga Sûtra,

xlvii–­li; reading of Shrî-­Chakra-­ Sambhâra Tantra, lxiii–­lxix Jung, Emma, xli, xxviii, 212n475 Jung, Johann Paul Achilles, 107n312 Kadmon, Adam, 244 kaivalyam, 248–50 Kâlayasas, xiii, liv–­lv Kâlî (Kalika) Hindu goddess, 13, 13n121, 20n136, 52n205 Kâli yuga, 35 kalpa, 35, 35n176–77, 35n181, 39, 42, 44–46, 51 kâmaloka, 135, 137, 139, 144 karma, 16n126, 21, 22, 47, 95; Buddhism, 47; doctrine of, 43; kleshas are, 16; metaphysical notion of, 88; negative, 43; obstacle of, 42, 48, 49; positive, 43; roots of, 215–16; unfavorable, 45 Keller, Alwine von, xlixn40, l, ln41 Kerényi, Karl, xliv, lxvi Keyserling, Hermann, xxx Khândogya Upanishad, 224n502, 225n503, 242, 242n548 Kirsch, James, xxix Kleist, Ewald Georg von, 279n614 kleshas, 23; as compulsive urges, 14–17, 215, 232, 266; concept of, xlviii; liberation from karmic powers, 43; obstacles, liii; Patanjali listing five, 12n118; unconscious drives, 111; yoga and diminution of, 11–12 Knickerbocker, Hubert Renfro, xli Koenig-­Fachsenfeld, Olga von, xxxiii Konark Sun ­Temple in Odisha, 21n141 Kosawa, Heisaku, lvii, lviin64, 27n160 Kretschmer, Ernst, xxiv Krishna, 135, 220, 232 Kundalini Yoga, lx, lxv, xlvi, xlvn16, 11n116, 56, 62–63, 115, 125, 153 lâma, 81–83, 87, 89, 91, 93, 95, 102, 105, 111, 118, 150–52, 181, 185

index ∙ 317

Lamaism, lxv Lamaistisches Vajramandala, 57 Land of Highest Happiness, 33 lapis aetherius, 94 lapis angularis, 162, 164 lapis lazuli, 31–33, 54–55, 59, 179, 271 lapis philosophorum, 66, 101, 164, 189 Layard, John Willoughby, 158n382 Leisegang, Hans, 131, 170n411, 228n512, 238n537 Lévy-­Bruhl, Lucien, 91, 91n293, 226 Liber Novus (Jung), lxix, 117n326, 142n355 light years, time mea­sure­ment, 50 Lincoln, Jackson Steward, 91n294 linga-­deha, 224 lingam, 133, 148, 183, 185, 278; linking body, 224; meaning of, 184; moon with, 123, 130, 163, 177, 186, 277, 282; shaft with, 184 Lingdam Gomchen, Rimpoche, xxxix, lxvii Locarno Treaties, xxxiii lotus, 45–46, 48, 200, 271–72, 277; blossoms, 58–59, 212, 272, 278–80; circle of geese around, 39, 39n193, 40, 42–43; eight-­petalled, 123, 129, 134, 152, 278; idea of, 173; mandala, 123, 134; meditation, 179, 181; meditation position, 40, 51, 100; Padma, 94, 168n406; Padme as, 80; ­rose leading to, 171; trea­sure in, 53; white, 49–51; yoni, 123, 130, 152, 163, 177, 183, 186 lumen, 194 luminosum, 220 lux moderna, 194 McCormick, Harold Fowler, Jr., xxxvii, xlvii, xlviin27, 13n121, 132n343 Magic and Mystery in Tibet (David-­ Néel), 36n183, 95n297 Magnus, Albertus, 189, 190n446 Mahâyâna Sûtras, liii, lvii, lxi mahâyuga, 35, 35n176 Mahâbhâṣya (Patañjali), l, 11n115

Maier, Michael, 161, 161n387 mandala(s), 169; of Air, 124; Bodhi, 48, 49, 51, 68; circle of geese, 39, 39 n193, 43, 171; description of, 50; of Dharma-­Dhâtu-­Jnâna, 123; divine figures, 143, 148; of Earth, 125; eternal and immutable, 130; of fire, 124; Hindu, 56; interior of entire, 132; Lamaistisches Vajramandala, 57, 58–59; lord of, 150; made of butter, 56; magic circle, 134, 198, 271–72, 278, 282; ritual, 65; roundness symbols, 114–16; Shakti of, 149; square, 119; symbolism of, 168n406; Tibetan, 133; of ­Water, 124; wheel as symbol, 179; ­wholeness symbol, 273; Yamantaka Mandala, 136 mandapam, 68, 68n245, 184 Mani, 167n405 mantra, 70, 100, 103–4, 108, 118–20, 129, 132; chanting, 68–69; “hum”, 73–74, 79, 98, 126; “lam”, 124–25; as magical saying, 72; “om”, 73, 84, 130, 171; Sanskrit text of, 105n310; “yam”, 124 Marolles, Michel de, 154, 155n375 masculine genes, 205 massa confusa, 188 Masson-­Oursel, Paul, xlvi, xlvin24 Mater Gloriosa, 210 materia, 63, 209, 221–22 materia prima, 155, 188 mater natura, 221 ­matter: divided into four ele­ments, 155–56 mâyâ, 33, 121, 151, 209, 227; concept of, 10; Shakti, 63, 92, 94–96 meditation, 7; eighth, 38, 40; eleventh, 42; fifteenth, 44; fifth, 34; folded hands gesture, 44–45; ­fourteenth, 44; fourth, 33–34; ninth, 41; prayers for the ­dying, 47; second, 33; seventh, 37; sixteenth, 44, 46; sixth, 34; tenth, 42; term, 7; third, 33; thirteenth, 43; twelfth, 42–43; within yoga, 26, 30–35, 43

318 ∙ index

megalomania, 201 Mehlich, Rose, xxxiii Meier, Carl Alfred, xxi, 4n103, 26n157, 198n461 ­Middle Ages, 63, 169, 191–92, 195; idea of tetraktys, 169–70; ideas emerging from, 7–8; imagination, 178; life force, 281; mode of perception, 84; natu­ral philosophy, 226; physical ele­ments, 94; psy­chol­ogy, 206; role of ­rose, 171; signs of zodiac, 102 miles ecclesiae, 267, 267n588 Miller, Barbara Stoler, 15n124, 216n485, 292 Mirandola, Gianfrancesco Pico della, 156n492, 166 Mirandola, Giovanni Pico della, 166 Mithras liturgy, 76n267, 76–78 monogenes, 167–69 moon, 33, 73, 90, 101, 129, 278, 280; bell hanging u ­ nder the, 132–33; half-­, 74; sun and, 101, 152, 183, 191–92, 194, 202–3, 205, 281; symbol of, 86; unification of, 185; with lingam, 123, 130, 152, 163, 177, 186, 277, 282 morality, 21 Morgan, Christiana, xxiii, xxvii Morgenthaler, Fritz, 26n157 Mount Ararat, 196, 196n458 Mount Everest, 180, 180n432 Mount Meru, 125, 127, 132, 152, 157, 160, 164, 183, 274, 277 mudra, 103, 104; sign language, 22 mulâdhâra chakra, 125, 148 Müller, Max, xlvii, lii, liin54, liv–­lv, 24n151, 25n152, 44n197 Müller Kranefeldt, Wolfgang, xxviii Munich Pact, xl Muramoto, Shoji, lviii, lixn65, 27n160 Musschenbroek, Pieter van, 279n614 mysticism, 153; Christian, 72, 272; Eastern, xiii, xiv; mediaeval, 279; Western, 72, 272, 283 my­thol­ogy, lxix, 7; ancient, 18, 208; Australian aborigines, 91n293; Greek, 221; Hindu, 125; Indian, 178, 221; Tantric, 221; Tibetan, 221

Nala Vagga, 144 Nandana, 146–47 Nandana Vagga, 146 National Socialism, xxix Nazi Germany, xl–­xlii, xxiii, xxxii, 14n123, 60n218 Neolithics, 281, 281n618 Neumann, Erich, xxix, 40n194 Neumann, Karl Eugen, 65n232 neurasthenia, 234 New Testament, 59, 82, 181, 201 nidâna chain, 93, 123, 138, 139–40, 144, 278–79 Nidâna Samyutta, 0, 138, 139n351 Nietz­sche’s Zarathustra (Jung), xli, xxvii, xxviii Ninth International Medical Congress for Psychotherapy, xxxvii nirmanakâya, 144, 147 Nirvana, lix, lxi, lxvi, 27n158, 28–29, 51, 109, 283 nirvana kâya: world of created beings, 52 niyama, 9n143, 22, 22n143 Noah’s ark, 196 Noble Eightfold Path, lix, 24n150, 28, 29 nolens volens, 68, 68n247 Notker, 256, 256–57n575 NSDAP, xxv, 23n146 Nuremberg Laws (Germany), xxxi Odem: breath of life, 62 Oedipus complex, lvii, lviin64 Old Testament, 284 Oppermann, M. A., l, 218, 218n489 opus magnum, 194 Osmania University of Hyderabad, xxxviii, xlviin28, 39n192, 114n319 Ossietzky, Carl von, xxxii ovum philosophorum, 156 padma, 168n406, 179, 272, 278, 282 Paracelsus, Theophrastus, xliv, 116, 116n323, 157n380, 158n383

index ∙ 319

participation mystique, 40n194, 225–26, 226n507 Patañjali’s Yoga Sûtra, xlvii–­li, 13, 17, 17n130, 22n142–44, 213–14; aim of yoga, 215; Astha-­a nga-­y oga, 24n149; lines of, 219, 221, 229, 250; yoga of, 246–47, 271, 292 Pater Seraphicus, 210, 210n473 path: twofold, 110 Pauli, Wolfgang, xi, xxxv Pawlow, Iwan, xxxiii Pax Romana, 258 Pelet, Emma von, xlix, xlixn40, ln41, 217n488 pelican, 170–71, 171n414 pelicanus, 170 Perry, James De Wolf, xxxv personal unconscious, 6, 203 personification, 92, 97–98, 101, 133, 191, 212, 317 Phaidros (Plato), 137n349 philosophical Adam, 156 philosophical egg, 156 Philp, Howard, xlii Phôteinós, 194, 220 Plato, 137n349, 273 Plato’s Timaeus, 115 pradakshina, 85, 129 Prajâpati, 9n107, 10, 62, 156, 201, 225–27, 229, 256 prakriti, 217, 236, 237, 238, 239, 251; princi­ple of, 221; purusha and, l, 216n485, 219, 222–24, 229–32, 241, 247–50, 253 prana-­yama, art of breathing, 22n144, 23 pratyâhâra, retracting of senses, 23, 23n147 Pratyeka Buddhas, mavericks, 109 prayers, 45, 76, 113, 133, 288; chanting, 52–53; of ­dying man, 242, 242n547; eve­ning, 68; formulas, 52–53; for the dead, 47; mills and banners, 99; of Tathâgata, 43 prima materia, 188 primitive cultures, 90n291 primitive religion, 64, 90n291, 256

pro­cess of individuation, xv, xxvi, xxxi, lxviii–­lxix, 36n182, 265–66 Proclus, 157, 157n378–79, 227 Prohibition in United States: repeal of, xxvi, 142, 142n356 Protagoras of Abdera, 121n327 Protestant, 244, 249, 258 Przyluski, Jean, xlvi, xlvin26 Pseudo-­Aristotle, 168n407, 169 Pseudo-­Democritus, 153, 153n371, 268, 269n596 psychic content: states of, 6 Psychological Club Zu­rich, xlvi, xlviin27, xlix, lin52, lixn66, 11n116, 36n183, 180n431 Psychological Types (Jung), xii, lix, lxiv, 146n364, 157n379, 242n547, 242n549 Psy­chol­ogy and Alchemy (Jung), xv, lxvii–­lxviii, 168n406, 192n451, 316 Pueblo Indians, 90, 113, 225, 258, 261 pupilla, 225 Pure Land Buddhism, xiii, xlvii, liv, lviii, lxi purusha, 115, 238, 250, 256; concept of, 221, 224; Indian idea of, 168, 213, 216; knowledge of, 216, 217, 218; philosophy, 142; prakriti and, l, 241, 247–50, 253; sattvam and, 229–34, 237, 240–41, 248–49; spirit, 216n485, 219–28; super-­ consciousness, 235–37; unity of, 223 Pythagoras, 157n378, 169, 169n410, 221 quaternarium, lxviii–­lxix, 169, 177, 186, 190 quaternio, 169 quinta essentia, 84–85, 85n287, 87–89, 93–94, 124–25, 135, 171, 191, 198, 200 rajas, li, 66n235, 217, 220, 229–31; dynamic princi­ple, li; see also gunas Râja-­Yoga (Vivekananda), xlix, 17, 17n130, 21n140

320 ∙ index

Ramakrishna, Sri, 19, 19n136, 20n139 rapture: goal of yoga, 11, 215; Greek word ékstasis, 213 The Real­ity of the Soul (Jung), xxviii red hats, 64, 276 Reissiger, Karl Gottlieb, 108n314 Revelation: John’s Book of, 76n265, 166, 166n401, 168n406 rex gloriae, 171, 272 Rhizomata, 155 Rhys Davids, Caroline, xlvi, xlvin25, 28n162 Richard of St. Victor, 284, 284n624, 285, 286n629 Rigveda, xlv, li, 9, 9n109–10, 73n259, 142n355 Rocke­fel­ler, Edith, xlvii Rocke­fel­ler, John D., ix, xxxvii, xlviin27 Röhm, Ernst, xxix Röhm putsch, xxix Rolland, Romain, 20, 20n136–37, 21n140 Roo­se­velt, Franklin D., xxiv, xxxv, xxxvi rosa mystica, 171, 171n415, 271, 280 Rosarium Philosophorum, 152n369, 196n459 Rosenberg, Hans, 284n625 Rosenthal, Hugo, xxviii Rostand, Edmond, 225, 225n506 round terrace of enlightenment, 48 Royal Society of Medicine (London), xli Rûpaloka, 135, 137, 144 Ruysbroeck, John van, 280, 280n615 Sâmkhya philosophy, l, 184, 223 The Sacred Books of the East (Müller), lii, liin54, lv–­lvi, 24, 24n151, 28, 50, 142n355 Sâkyamuni Buddha, lvii samâdhi: spiritual enlightenment, xlviii, lii, 11, 17, 23, 33, 47–49, 104, 135, 213, 215 Samanta, 104 Samanta Bhadra Buddha, 105 Samanta Buddha, 104

sambhoga kâya: world of subtle bodies, 52, 143–44, 147 sâmkhya, yoga and, li sâmkhya philosophy, l, 184, 223 samsâra, 12n117, 121, 223 samyama, as perfect discipline, 16–17n127 samyama, 217n488, 217–18 sangha, community, lvii, 46n201, 109 sangskâra, 80, 82, 88 sapientia, 140, 165, 166 sattva, 66, 66n235, 217, 219–20, 229–30; pure princi­ple, li; see also gunas Schiller, Friedrich, 133, 133n344, 313 schizo­phre­nia, 100, 192n451, 312 Schleich, Carl Ludwig, xxx Schmezer, Elise, 108n314 Schmidt, Carl, 167n404 Schmitt, Johannes Ludwig, 23n145–46 Schmitz, Oskar A. H., 257n576 Schrödinger, Erwin, xxvi Schuschnigg, Kurt, xxix Schweizer Spiegel (journal), 287, 287n634 Schwyzer, Emile, 76–77n267 The Secret of the Golden Flower (Wilhelm and Jung), lxii, lxvii–­lxix, 57, 191, 193n455, 204n469, 213, 213n477 Self, l, lixn66, 15, 33, 71, 87, 215, 226, 250; Buddha, 85, 150, 200, 202; concept of, 220; differentiating between I and, 231, 248, 249; in India, 16; knowledge of, 287; mandala, 84; mandala as symbolic repre­sen­ta­tion of, 36n182; personal, 62, 196, 201, 202; question of, 219; real­ity, 214; in stupas, 52; symbols of, 141; transcendental, l, 12n117; understanding, 71–72, 74; unrecognized, 222 self-­development of individual, 60n218 separatio elementorum, 156 Serpent Fire Yoga, 56 The Serpent Power (Avalon), xlv, xlvin18, 62, 197n459

index ∙ 321

Serpent Yoga, 62 Seventh Congress for Psychotherapy, xxviii Shakti, 63, 83, 85, 95, 140, 143, 149, 150, 221, 282 Shakyamuni, lii, 50 Shiva, 13n121, 58, 74, 85, 101, 140, 142–43, 183, 221, 228n512, 255, 282 Shrâvakas, pupils of Buddha, 109 Shrî-­chakra-­sambhâra Tantra, xlvii, 63, 70, 81, 98, 150, 273, 277, 279, 285; Jung’s reading of, lxiii–­lxix Shrî Heruka, 65 Shrî Heruka Aham, 69–70, 81, 84 shrî mahâmâyâ, 63, 64 Shukâvatyia Vyuha, lxii shûnyatâ: concept of, 124, 125; ele­ments of, 163, 172; void, 67, 71, 72, 93, 96, 122, 123, 151–52, 182, 213, 239, 274 Silcher, Friedrich, 108n314 South, Thomas, 187n439 spiritual enlightenment: samâdhi, xlviii, lii, 11, 17, 23, 33, 47–49, 104, 135, 213, 215 Splendor Solis, 158, 158n383, 159 Stein, Charlotte von, 206 Stieler, Joseph Karl, 127, 127n335 The Study of Patañjali (Dasgupta), xlviii stupas, lxvi, 39n191, 51–52, 53, 58, 133 suffering of existence, 33 Sukhâvativyuha Sûtra, liv Summer Olympics (Berlin), xxxiv sun, 54, 56, 62, 80, 90, 224, 276; Buddha and, 59; essence of body, 129–30; eye, 140, 241; flower of the, 172; meditation of, 76, 76n267; moon and, 101, 152, 183, 191–92, 194, 202–3, 205, 281; power of 90–91; Ra, 78n272; rising of, 50; setting of, 30–32, 179, 271; symbolism of, 224–25, 271–72; ­water and, lii, liii, lviii, 59 Suzuki, Daisetz Teitaro, xliii, xlixn40, 251, 251n562

swastika, 60n219, 276n610 Swiss Acad­emy of Medical Science, xxvi Swiss Society for the Friends of Eastern Asian Culture, li Swiss Society for the History of Medicine, xliv Swiss Society of Psychiatry, 26n157 Synesios of Cyrene, 269n596 syzygy, 83, 83n286, 315 Takakusu, J., liin53, liv, 24n151, 25n152 tamas, li, 66n235, 217, 220, 229–32; princi­ple of inertia, li; see also gunas Tantric symbolism, 177, 186 Tantric Yoga, xlvi, xlvii, lx–­lxii, 62, 96, 115, 153, 186, 191, 209 Tantrism, lxii, lxvii, 56, 62, 191, 282 Taoism, liin54, lix, lixn65–66 Tao te ching, lix, lixn66 Tapas, concept of, 9n107–8, 9–10, 10n112 Târâ, 64, 64n230 Tathâgata, 29, 29n167, 37, 43, 50, 80, 89, 100, 105, 109 Tejobindu-­Upanishad, 233 templum, Latin, 7, 7n105 Tertullian, 111, 111n315 theologica naturalis, 268, 268n594 Thomas, Lowell, 21n141 Thousand Mark Ban, xxv Tibetan Book of the Dead, xxxiii, 67n238, 67n241, 74, 250 Tibetan Buddhism, lxi, 36n182, 56, 64n231, 67n238, 67n241, 77, 104, 202, 276 Tibetan Vajrayana Buddhism, 64n230 Tibetan Yoga and Secret Doctrines (Evans-­Wentz), 82n280, 128, 140n353, 149n366 Timaeus (Plato), 115 time mea­sure­ment: light years, 50 Tolstoy, Leo, 21n140 Tone, Franchot, 61n223 Transformations and Symbols of the Libido (Jung), xlv, lxiv, 9n109–10, 10n111–12, 76–77n267, 91n293

322 ∙ index

triangle, yoni, 148 Trismosin, Salomon, 158, 158n383 Twain, Mark, 127, 127n334 Uhsadel, Walter, 259n580 unio oppositorum, 280, 281 United States, repeal of prohibition, xxvi, 142, 142n356 University of Calcutta, xxxix, xxxvii, xlvii, 67, 67n238 University Osmania, xxxviii, 39n192, 114n319 Upanishads, xlv, lxiv, 140, 142n355, 223–24, 241, 254, 281, 283 vajra, lxv–­lxvi, lxviii–­lxix, 63, 66, 120, 277, 279–80; diamond, 63; eternal, 140, 166; four-­headed, lxviii, lxix, 128, 135, 152, 163, 168–69, 183, 186, 190, 274, 278–79; identification of, 150; thunderbolt, 63, 128, 168, 274; understanding, lxv, 165; weapons, 151 vajra ishvara, 93 vajra-­muh, 118 vajra sattva, 66, 80, 82–83, 93 varja, lxiv, 127–28, 279 vara, circular flow, 51 vas hermetic, 177, 186, 193, 211 veritas, 165 Versailles Treaty, xxxi, xxxiii, xxxvi vihâra, lxvi, 123, 132–34, 151–52, 163, 177, 185, 186, 193, 211, 278, 282, 287 vishaya jnâna, 73, 82, 86 Vishnuism, 222n498 Visualisation Sûtra, liv, lxii Vivekananda, Swami, xlix, xlixn40, ln41, 20n136–37, 20n139, 21, 21n140, 217, 217n488 Wagner, Richard, 18n134 Weizsäcker, Adolf, xxv, 60n218 Wells, Herbert George, 19, 19n135 Widengren, Geo, 90n291 Wilhelm, Richard, xli, lixn66, lxviii, lxix, 251–52

With Mystics and Magicians in Tibet (David-­Néel), 180 Wolff, Paul, 284n625 Wolff, Toni, xlvii Woodroffe, John, xiii, xlv, xlvn17; xlvin18, 67, 67n238, 164, 274; The Serpent Power, 62; see also Avalon, Arthur Work Order Act (German), xxvii world events: chronology, xxiii–­xliv World of Highest Happiness, 40, 42, 46–47 “Wotan” (Jung), xxxiii, 257n576 Yale University, xxxvii yama, 22, 22n142 Yamantaka Mandala, 136 Yeats-­Brown, Francis, 17n132, 61, 61n223 yoga, 187, 214; Buddhism and, li, 30, 30n170, 54, 61, 106; Chinese philosophical, 66; Eastern, 10–11; Eastern meditation and, lxix, 234; Eastern spirituality and, xlv, xlviii; eight limbs of, 24; goal of practice, 11–12; Hinduistic, 24; Indian, lii, 18, 152, 196n459, 213–14, 255–56; India’s oldest philosophy, 14; practice of, 22–23; rapture as goal of, 215; teaching of, 11; Western appropriations of, 126; Western technique, xlviii, 10; white man’s experiences with, 18 Yoga as Philosophy and Religion (Dasgupta), xlviii, 13n120 Yoga Sûtra (Patañjali), xlvii–­li, 24, 213, 214; classical yoga, 17n130, 271; consciousness in, 237; distinguishing purusha and sattvam, 248; freedom, 250, 292; individual lines in, 219, 222, 229, 233, 241, 245–46; kleshas, 14; main content of, 250; mastering time, 247; practices of, 22n143; teaching of yoga, 11–12, 13; teachings of, 216; yamas, 22n142 yogin, in magic circle, 75

index ∙ 323

yoginî, 63, 69, 81, 83, 100n305 yoni: triangle, 148 Yukteswar, Sri, 40n194 Zentralblatt, xxiv, xxvi, xxviii, xxx, xxxiii, xxxiv Zimmer, Heinrich, xlvi, xlvin23, xxv, lxii–­lxiii, lxn69, lxvi–­lxvii, 40n194, 70n251; Artistic Form and Yoga in

the Sacred Images of India, lx, lxv, 53, 53n209, 70; circumambulatio, 53; Tantric practice, lxi; theory of amalgamation, lxii; Zen Buddhism, 251 zodiac, 102, 149, 155 Zoroastrianism, liin54, 167n405 Zosimos, 153, 153n374, 194, 269, 269n598

The Collected Works of C. G. Jung Editors: Sir Herbert Read, Michael Fordham, and Gerhard Adler; executive editor, William McGuire. Translated by R.F.C. Hull, except where noted.

1. PSYCHIATRIC STUDIES (1957; 2d ed., 1970) On the Psychology and Pathology of So-Called Occult Phenomena (1902) On Hysterical Misreading (1904) Cryptomnesia (1905) On Manic Mood Disorder (1903) A Case of Hysterical Stupor in a Prisoner in Detention (1902) On Simulated Insanity (1903) A Medical Opinion on a Case of Simulated Insanity (1904) A Third and Final Opinion on Two Contradictory Psychiatric ­Diagnoses (1906) On the Psychological Diagnosis of Facts (1905)

2. EXPERIMENTAL RESEARCHES (1973) Translated by Leopold Stein in collaboration with Diana Riviere studies in word association 1904–7, 1910) The Associations of Normal Subjects (by Jung and F. Riklin) An Analysis of the Associations of an Epileptic The Reaction-Time Ratio in the Association Experiment Experimental Observations on the Faculty of Memory Psychoanalysis and Association Experiments The Psychological Diagnosis of Evidence Association, Dream, and Hysterical Symptom The Psychopathological Significance of the Association Experiment Disturbances in Reproduction in the Association Experiment The Association Method

The Family Constellation psychophysical researches (1907–8) On the Psychophysical Relations of the Association Experiment Psychophysical Investigations with the Galvanometer and ­Pneumograph in Normal and Insane Individuals (by F. Peterson and Jung) Further Investigations on the Galvanic Phenomenon and Respiration in Normal and Insane Individuals (by C. Ricksher and Jung) Appendix: Statistical Details of Enlistment (1906); New Aspects of Criminal Psychology (1908); The Psychological Methods of Investigation Used in the Psychiatric Clinic of the University of Zurich (1910); On the Doctrine Complexes ([1911] 1913); On the Psychological Diagnosis of Evidence (1937)

3. THE PSYCHOGENESIS OF MENTAL DISEASE (1960) The Psychology of Dementia Praecox (1907) The Content of the Psychoses (1908/1914) On Psychological Understanding (1914) A Criticism of Bleuler’s Theory of Schizophrenic Negativism (1911) On the Importance of the Unconscious in Psychology (1914) On the Problem of Psychogenesis in Mental Disease (1919) Mental Disease and the Psyche (1928) On the Psychogenesis of Schizophrenia (1939) Recent Thoughts on Schizophrenia (1957) Schizophrenia (1958)

4. FREUD AND PSYCHOANALYSIS (1967) Freud’s Theory of Hysteria: A Reply to Aschaffenburg (1906) The Freudian Theory of Hysteria (1908) The Analysis of Dreams (1909) A Contribution to the Psychology of Rumour (1910–11) On the Significance of Number Dreams (1910–11) Morton Prince, “The Mechanism and Interpretation of Dreams”: A Critical Review (1911) On the Criticism of Psychoanalysis (1910) Concerning Psychoanalysis (1912) The Theory of Psychoanalysis (1913) General Aspects of Psychoanalysis (1913) Psychoanalysis and Neurosis (1916) Some Crucial Points in Psychoanalysis: A Correspondence between Dr. Jung and Dr. Loÿ (1914)

Prefaces to “Collected Papers on Analytical Psychology” (1916, 1917) The Significance of the Father in the Destiny of the Individual (1909/1949) Introduction to Kranefeldt’s “Secret Ways of the Mind” (1930) Freud and Jung: Contrasts (1929)

5. SYMBOLS OF TRANSFORMATION ([1911–12/1952] 1956; 2d ed., 1967) part i Introduction Two Kinds of Thinking The Miller Fantasies: Anamnesis The Hymn of Creation The Song of the Moth part ii Introduction The Concept of Libido The Transformation of Libido The Origin of the Hero Symbols of the Mother and Rebirth The Battle for Deliverance from the Mother The Dual Mother The Sacrifice Epilogue Appendix: The Miller Fantasies

6. PSYCHOLOGICAL TYPES ([1921] 1971) A revision by R.F.C. Hull of the translation by H. G. Baynes Introduction The Problem of Types in the History of Classical and Medieval Thought Schiller’s Idea on the Type Problem The Apollonian and the Dionysian The Type Problem in Human Character The Type Problem in Poetry The Type Problem in Psychopathology The Type Problem in Aesthetics The Type Problem in Modern Philosophy The Type Problem in Biography General Description of the Types Definitions Epilogue

Four Papers on the Psychological Typology (1913, 1925, 1931, 1936)

7. TWO ESSAYS ON ANALYTICAL PSYCHOLOGY (1953; 2d ed., 1966) On the Psychology of the Unconscious (1917/1926/1943) The Relations between the Ego and the Unconscious (1928) Appendix: New Paths in Psychology (1912); The Structure of the Unconscious (1916) (new versions, with variants, 1966)

8. T HE STRUCTURE AND DYNAMICS OF THE ­P SYCHE (1960; 2d ed., 1969) On Psychic Energy (1928) The Transcendent Function ([1916] 1957) A Review of the Complex Theory (1934) The Significance of Constitution and Heredity and Psychology (1929) Psychological Factors Determining Human Behavior (1937) Instinct and the Unconscious (1919) The Structure of the Psyche (1927/1931) On the Nature of the Psyche (1947/1954) General Aspects of Dream Psychology (1916/1948) On the Nature of Dreams (1945/1948) The Psychological Foundations of Belief in Spirits (1920/1948) Spirit and Life (1926) Basic Postulates of Analytical Psychology (1931) Analytical Psychology and Weltanschauung (1928/1931) The Real and the Surreal (1933) The Stages of Life (1930–31) The Soul and Death (1934) Synchronicity: An Acausal Connecting Principle (1952) Appendix: On Synchronicity (1951)

9. PART I. THE ARCHETYPES AND THE COLLECTIVE UNCONSCIOUS (1959; 2d ed., 1968) Archetypes of the Collective Unconscious (1934/1954) The Concept of the Collective Unconscious (1936) Concerning the Archetypes, with Special Reference to the Anima Concept (1936/1954) Psychological Aspects of the Mother Archetype (1938/1954) Concerning Rebirth (1940/1950) The Psychology of the Child Archetype (1940) The Psychological Aspects of the Kore (1941)

The Phenomenology of the Spirit in Fairytales (1945/1948) On the Psychology of the Trickster-Figure (1954) Conscious, Unconscious, and Individuation (1939) A Study in the Process of Individuation (1934/1950) Concerning Mandala Symbolism (1950) Appendix: Mandalas (1955)

9. PART II. AION ([1951] 1959; 2d ed., 1968) researches into the phenomenology of the self The Ego The Shadow The Syzygy: Anima and Animus The Self Christ, a Symbol of the Self The Signs of the Fishes The Prophecies of Nostradamus The Historical Significance of the Fish The Ambivalence of the Fish Symbol The Fish in Alchemy The Alchemical Interpretation of the Fish Background to the Psychology of Christian Alchemical Symbolism Gnostic Symbols of the Self The Structure and Dynamics of the Self Conclusion

10. CIVILIZATION IN TRANSITION (1964; 2d ed., 1970) The Role of the Unconscious (1918) Mind and Earth (1927/1931) Archaic Man (1931) The Spiritual Problem of Modern Man (1928/1931) The Love Problem of a Student (1928) Woman in Europe (1927) The Meaning of Psychology for Modern Man (1933/1934) The State of Psychotherapy Today (1934) Preface and Epilogue to “Essays on Contemporary Events” (1946) Wotan (1936) After the Catastrophe (1945) The Fight with the Shadow (1946) The Undiscovered Self (Present and Future) (1957) Flying Saucers: A Modern Myth (1958) A Psychological View of Conscience (1958) Good and Evil in Analytical Psychology (1959)

Introduction to Wolff’s “Studies in Jungian Psychology” (1959) The Swiss Line in the European Spectrum (1928) Reviews of Keyserling’s “America Set Free” (1930) and “La Révolution Mondiale” (1934) The Complications of American Psychology (1930) The Dreamlike World of India (1939) What India Can Teach Us (1939) Appendix: Documents (1933–38)

11. PSYCHOLOGY AND RELIGION: WEST AND EAST (1958; 2d ed., 1969) western religion Psychology and Religion (the Terry Lectures) (1938/1940) A Psychological Approach to Dogma of the Trinity (1942/1948) Transformation Symbolism in the Mass (1942/1954) Forewords to White’s “God and the Unconscious” and Werblowsky’s “Lucifer and Prometheus” (1952) Brother Klaus (1933) Psychotherapists or the Clergy (1932) Psychoanalysis and the Cure of Souls (1928) Answer to Job (1952) eastern religion Psychological Commentaries on “The Tibetan Book of Great Liberation” (1939/1954) and “The Tibetan Book of the Dead” (1935/1953) Yoga and the West (1936) Foreword to Suzuki’s “Introduction to Zen Buddhism” (1939) The Psychology of Eastern Meditation (1943) The Holy Men of India: Introduction to Zimmer’s “Der Weg zum Selbst” (1944) Foreword to the “I Ching” (1950)

12. PSYCHOLOGY AND ALCHEMY ([1944] 1953; 2d ed., 1968) Prefatory Note to the English Edition ([1951?] added 1967) Introduction to the Religious and Psychological Problems of Alchemy Individual Dream Symbolism in Relation to Alchemy (1936) Religious Ideas in Alchemy (1937) Epilogue

13. ALCHEMICAL STUDIES (1968) Commentary on “The Secret of the Golden Flower” (1929) The Visions of Zosimos (1938/1954) Paracelsus as a Spiritual Phenomenon (1942) The Spirit Mercurius (1943/1948) The Philosophical Tree (1945/1954)

14. MYSTERIUM CONIUNCTIONIS ([1955–56] 1963; 2d ed., 1970) an inquiry into the separation and synthesis of psychic opposites in alchemy The Components of the Coniunctio The Paradoxa The Personification of the Opposites Rex and Regina Adam and Eve The Conjunction

15. THE SPIRIT IN MAN, ART, AND LITERATURE (1966) Paracelsus (1929) Paracelsus the Physician (1941) Sigmund Freud in His Historical Setting (1932) In Memory of Sigmund Freud (1939) Richard Wilhelm: In Memoriam (1930) On the Relation of Analytical Psychology to Poetry (1922) Psychology and Literature (1930/1950) “Ulysses”: A Monologue (1932) Picasso (1932)

16. THE PRACTICE OF PSYCHOTHERAPY (1954; 2d ed., 1966) general problems of psychotherapy Principles of Practical Psychotherapy (1935) What is Psychotherapy? (1935) Some Aspects of Modern Psychotherapy (1930) The Aims of Psychotherapy (1931) Problems of Modern Psychotherapy (1929) Psychotherapy and a Philosophy of Life (1943) Medicine and Psychotherapy (1945) Psychotherapy Today (1945) Fundamental Questions of Psychotherapy (1951)

specific problems of psychotherapy The Therapeutic Value of Abreaction (1921/1928) The Practical Use of Dream-Analysis (1934) The Psychology of the Transference (1946) Appendix: The Realities of Practical Psychotherapy ([1937] added 1966)

17. THE DEVELOPMENT OF PERSONALITY (1954) Psychic Conflicts in a Child (1910/1946) Introduction to Wickes’s “Analyses der Kinderseele” (1927/1931) Child Development and Education (1928) Analytical Psychology and Education: Three Lectures (1926/1946) The Gifted Child (1943) The Significance of the Unconscious in Individual Education (1928) The Development of Personality (1934) Marriage as a Psychological Relationship (1925)

18. THE SYMBOLIC LIFE (1954) Translated by R.F.C. Hull and others Miscellaneous Writings

19. COMPLETE BIBLIOGRAPHY OF C. G. JUNG’S ­WRITINGS (1976; 2d ed., 1992) 20. GENERAL INDEX OF THE COLLECTED WORKS (1979) THE ZOFINGIA LECTURES (1983) Supplementary Volume A to the Collected Works. Edited by William McGuire, translated by Jan van Heurck, introduction by Marie-Louise von Franz PSYCHOLOGY OF THE UNCONSCIOUS ([1912] 1992) a study of the transformations and symbolisms of the libido. a contribution to the history of the evolution of thought Supplementary Volume B to the Collected Works. Translated by Beatrice M. Hinkle, introduction by William McGuire

Notes to C. G. Jung’s Seminars DREAM ANALYSIS ([1928–30] 1984) Edited by William McGuire NIETZSCHE’S ZARATHUSTRA ([1934–39] 1988) Edited by James L. Jarrett (2 vols.) ANALYTICAL PSYCHOLOGY ([1925] 1989) Edited by William McGuire THE PSYCHOLOGY OF KUNDALINI YOGA ([1932] 1996) Edited by Sonu Shamdasani INTERPRETATION OF VISIONS ([1930–34] 1997) Edited by Claire Douglas Philemon Series of the Philemon Foundation General editor, Sonu Shamdasani Children’s Dreams. Edited by Lorenz Jung and Maria Meyer-Grass. Translated by Ernst Falzeder with the collaboration of Tony Woolfson Introduction to Jungian Psychology: Notes of the Seminar on An­ alytical Psychology Given in 1925. Edited by William McGuire. Translated by R.F.C. Hull. With a new introduction and updates by Sonu Shamdasani Jung contra Freud: The 1912 New York Lectures on the Theory of Psychoanalysis. With a new introduction by Sonu Shamdasani. Translated by R.F.C. Hull The Question of Psychological Types: The Correspondence of C. G. Jung and Hans Schmid-Guisan, 1915–1916. Edited by John Beebe and Ernst Falzeder. Translated by Ernst Falzeder with the collaboration of Tony Woolfson Dream Interpretation Ancient and Modern: Notes from the Seminar Given in 1936–1941. C. G. Jung. Edited by John Peck, Lorenz Jung, and Maria Meyer-Grass. Translated by Ernst Falzeder with the collaboration of Tony Woolfson

Analytical Psychology in Exile: The Correspondence of C. G. Jung and Erich Neumann. Edited and introduced by Martin Liebscher. Translated by Heather McCartney On Psychological and Visionary Art: Notes from C. G. Jung’s Lecture on Gérard de Nerval’s “Aurélia.” Edited by Craig E. Stephenson. Translated by R.F.C. Hull, Gottwalt Pankow, and Richard Sieburth History of Modern Psychology. Lectures Delivered at the ETH Zurich. Volume 1, 1933–34. Edited by Ernst Falzeder. Translated by Mark Kyburz, John Peck, and Ernst Falzeder Dream Symbols of the Individuation Process: Notes of the Seminars given by Jung in Bailey Island and New York, 1936–37. Edited by Suzanne Gieser On Theology and Psychology: The Correspondence: The Correspondence of C.G. Jung and Adolf Keller. Edited by Marianne JehleWildberger. Translated by Heather McCartney with John Peck