The Psychology of Kundalini Yoga by Jung C. G

Author:Jung, C. G. [Jung, C. G.]
Language: eng
Format: mobi
Publisher: Princeton University Press
Published: 1996-02-10T05:00:00+00:00

1 Hauer described the viśuddha cakra as “the cleansed one, or cleansing” (HS, 69).

2 Ibid., 75.

3 Hauer stated of the anāhata cakra: “This heart lotus is the cakra of the fundamental insights into life; it is what we call the creative life in the highest sense” (HS, 90–91).

4 Jung attempted such a bridge in his collaboration with the physicist Wolfgang Pauli in The Interpretation of Nature and the Psyche (Bollingen Series LI, 1955). On this issue, see especially Wolfgang Pauli und C. G. Jung: Ein Briefwechsel 1932–1958, edited by C. A. Meier (Berlin, 1992).

5 Auguste Piccard was a Swiss professor of physics at the University of Brussels. Commencing on 27 May 1931, he ascended for the first time into the stratosphere by means of a special balloon to make scientific observations. His second flight was from the Dübendorf aerodrome near Zurich on 18 August 1932. See his Au dessus des nuages (Above the clouds) (Paris, 1933) and Between Earth and Sky, translated by C. Apcher (London, 1950).

6 Hauer stated that the sahasrāra cakra “is the thousand-spoked or the thousand-petaled cakra” (HS, 69). Eliade noted that “it is here that the final union (unmanī) of Śiva and Śakti, the final goal of tantric sādhana, is realized, and here the kualinī ends its journey after traversing the six cakras. We should note that the sahasrāra no longer belongs to the plane of the body, that it already designates the plane of transcendence—and this explains why writers usually speak of the ‘six’ cakras.” In Mircea Eliade, Yoga: Immortality and Freedom, translated by Willard R. Trask (Bollingen Series LVI; reprint, London, 1989), 243.

7 Jung gave an extended commentary on the symbolic significance of the unicorn in Psychology and Alchemy, in CW, vol. 12, §§518–54.

8 Friedrich Theodor Vischer, Auch Einer, (Stuttgart and Leipzig, 1884).

9 Plato, The Republic, book 7, translated by D. Lee (London, 1955), 514ff.

10 Of the ājñā cakra, Hauer stated: “The god, man power, has disappeared at this stage, but a differentiated woman power is still working, and disappears only in the last cakra. I am not sure whether you will find psychological parallels for that” (HS, 90).

11 For Jung’s analysis of Wotan, in which he does not specifically deal with this motif, see “Wotan” (1936), in CW, vol. 10.

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