Small children are very old; later on we soon grow younger. In our middle age we are youngest, precisely at the time when we have completely or almost completely lost contact with the collective unconscious, the samskaras. We grow older again only as with the mounting years we remember the samskaras anew. ~Carl Jung, The Psychology of Kundalini Yoga, Page 74.
Individuation is not that you become an ego—you would then become an individualist. You know, an individualist is a man who did not succeed in individuating; he is a philosophically distilled egotist. ~Carl Jung, The Psychology of Kundalini Yoga, Pages 39-40.
If you succeed in remembering yourself, if you succeed in making a difference between yourself and that outburst of passion, then you discover the self; you begin to individuate. ~Carl Jung, The Psychology of Kundalini Yoga, Pages 39-40.
Without personal life, without the here and now, we cannot attain to the supra-personal. Personal life must first be fulfilled in order that the process of the supra-personal side of the psyche can be introduced. ~Carl Jung, The Psychology of Kundalini Yoga, Page 66.
The second part of it, the secretary-bird and the snake, has been correctly interpreted, in spite of the fact that the snake is not exactly Kundalini because the Kundalini serpent actually dissolves into light. ~Carl Jung, Letters Vol. 1, Pages 95-97.
In Sahasrara there is no difference. The next conclusion could be that there is no object, no God, there is nothing but Brahman. There is no experience because it is One, without a second. It is asleep, it is not, and that is why it is nirvana. ~Carl Jung, Kundalini Seminars, p. 59.
We are entangled in the roots, and we ourselves are the roots. ~Carl Jung, Kundalini Seminar, Page 29
We make roots, we cause roots to be, we are rooted in the soil, and there is no getting away for us, because we must be there as long as we live. ~Carl Jung, Kundalini Seminar, Page 29
It is most important that you should be born; you ought to come into this world—otherwise you cannot realize the self, and the purpose of this world has been missed. ~Carl Jung, Kundalini Seminar, Page 28
It is utterly important that one should be in this world, that one really fulfills one’s entelechia, the germ of life which one is. ~Carl Jung, Kundalini Seminar, Page 28
You see, the shoot must come out of the ground, and if the personal spark has never gotten into the ground, nothing will come out of it; no linga [creative core] or Kundalini will be there, because you are still staying in the infinity that was before. ~Carl Jung, Kundalini Seminar, Page 29
For you should leave some trace in this world which notifies that you have been here, that something has happened. If nothing happens of this kind you have not realized yourself; the germ of life has fallen, say, into a thick layer of air that kept it suspended. ~Carl Jung, Kundalini Seminar, Page 28
Everything that has life is individual—a dog, a plant, everything living—but of course it is far from being conscious of its individuality. ~Carl Jung, Kundalini Seminar, Page 5
Individuation only takes place when you are conscious of it, but individuation is always there from the beginning of your existence. ~Carl Jung, Kundalini Seminar, Page 5
The instinct of individuation is found everywhere in life, for there is no life on earth that is not individual. ~Carl Jung, Kundalini Seminar, Page 4
The world itself becomes a reflection of the psyche. ~Carl Jung, Kundalini Seminar, Page 50
Today, instead of the sea or leviathan, we say analysis, which is equally dangerous. ~Carl Jung, Kundalini Seminar, Page 17
We could not possibly judge this world if we had not also a standpoint outside, and that is given by the symbolism of religious experiences. ~Carl Jung, Kundalini Seminar, Page 27
There are plenty of people who are not yet born. They all seem to be here, they walk about—but as a matter of fact, they are not yet born, because they are behind a glass wall, they are in the womb. ~Carl Jung, Kundalini Seminar, Page 28
They are in the world only on parole and are soon to be returned to the pleroma [fullness] where they started originally. They have not formed a connection with this world; they are suspended in the air; they are neurotic, living the provisional life. ~Carl Jung, Kundalini Seminar, Page 28.
You must believe in this world, make roots, do the best you can, even if you have to believe in the most absurd things—to believe,
for instance, that this world is very definite, that it matters absolutely whether such-and-such a treaty is made or not. ~Carl Jung, Kundalini Seminar, Page 29
You see, the shoot must come out of the ground, and if the personal spark has never gotten into the ground, nothing will come out of it; no linga [creative core] or Kundalini will be there, because you are still staying in the infinity that was before. ~Carl Jung, Kundalini Seminar, Page 29
As the chthonic dweller in the cave she [the snake] lives in the womb of mother earth, like the Kundalini serpent who lies coiled in the abdominal cavity, at the base of the spine ~Carl Jung, CW 5, Para 676
A painting by an older patient. Here the flower is seen not in the basic pattern of the mandala, but in elevation. The circular form [of the mandala] has been preserved inside the square, so that despite its different execution this picture can still be regarded as a mandala. The plant stands for growth and development, like the green shoot in the diaphragm chakra of the kundalini yoga system. The shoot symbolizes Shiva and represents the centre and the male, whereas the calyx represents the female, the place of germination and birth. ~Carl Jung, CW 9.1 Para, 661
The golden ball corresponds to the golden germ (Hiranyagarbha). It is rotating, and the Kundalini [serpent] winding round it has doubled. This indicates conscious realization, since a content rising out of the unconscious splits at a certain moment into two halves, a conscious and an unconscious one. The doubling is not made by the conscious mind but appears spontaneously in the products of the unconscious. The rightwards rotation, expressed by the wings (swastika-motif), likewise indicates conscious realization. The stars show that the centre has a cosmic structure. It has four rays, and thus behaves like a heavenly body. ~Carl Jung, CW 9.1, Para 674
What is striking about these Gnostic systems is that they are based exclusively on the manifestations of the unconscious, and that their moral teachings penetrate into the dark side of life, as is clearly shown by the refurbished European version of Kundalini yoga. The same is true of parapsychology, as everyone acquainted with this subject will agree. The passionate interest in these movements undoubtedly arises from psychic energy which can no longer be invested in obsolete religious forms. For this reason such movements have a genuinely religious character, even when they pretend to be scientific. It changes nothing when Rudolf Steiner calls his Anthroposophy “spiritual science,” or when Mrs. Eddy invents a “Christian Science.” These attempts at concealment merely show that religion has grown suspect – almost as suspect as politics and world-reform. ~Carl Jung, CW 10, Para 170
Among the Ophites, Christ was the serpent. Probably the most significant development of serpent symbolism as regards renewal of personality is to be found in Kundalini yoga. The shepherd’s experience with the snake in Nietzsche’s Zarathustra would accordingly be a fatal omen (and not the only one of its kind the prophecy at the death of the rope-dancer) ~Carl Jung, CW 12 Para 184
That is why he ventures into the cave of the dragon, to find that condition where consciousness and the unconscious are so completely united that he is neither conscious nor unconscious. Whenever the two are too much separated, consciousness seeks to unite them again by going down into the depths where they once were one. Thus you find in Tantric Yoga or Kundalini Yoga an attempt to reach the condition where Shiva is in eternal union with Shakti. Shiva is the eternally unextended point, and he is encircled by the female principle, Shakti, in the form of a serpent ~Carl Jung, CW 18, Para 263
The second part of it, the secretary-bird and the snake, has been correctly interpreted, in spite of the fact that the snake is not exactly Kundalini because the Kundalini serpent actually dissolves into light. ~Carl Jung, Letters Vol. 1, Page 95.
The lowest of these mandalas is the earth lotus. It corresponds to the gray mouse. It is the place of the world-bound souls. In its center there is the lingam, colored like a fresh sapling, perhaps reminiscent of a worm. Coiled around the lingam, the Kundalini serpent sleeps. In it sleeps the essence of the highest experience. ~Carl Jung, Children’s Dreams Seminar, Page 355
He [Jung] said that the whole Kundalini Yoga was a psychological system. It tries to formulate how things that are in the unconscious, reach consciousness with all the symbols. ~Katy Cabot, Jung My Mother and I, Page 171
Jung pointed out that the para-aspect of Hindu philosophy was for us a purely theoretical abstraction, just as the highest chakras of Kundalini Yoga transcend our concrete understanding and would be explicable only in a distant future. ~Gerhard Adler, Dynamics of the Self, Page 71
‘We talked about chakras. He said that they were centres of consciousness, and that Kundalini is the emotional current which unites them.’ ‘No,’ she [Jolande Jacobi] said, ‘chakras are centres of energy and the Kundalini of Yoga represents the development of psychical energy ….’ ~Miguel Serrano, Jung-Hesse A Friendship, Page 65
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. ~Carl Jung, Psychology of Yoga and Meditation, Page 56
There is an exception in the South, where one can penetrate into this 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 yoga or kundalini yoga. ~Carl Jung, Psychology of Yoga and Meditation, Page 115
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. . ~Carl Jung, Psychology of Yoga and Meditation, Page 125
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 women. ~Carl Jung, Psychology of Yoga and Meditation, Page 154
001 The klesas are urges, a natural instinctive form in which libido first appears out of the unconscious; that is the psychological energy, or libido, in its simplest form of manifestation.
Now, according to tantric teaching, there is an urge to produce a personality, something that is centered, and divided from other beings, and that would be the klea of discrimination.
It is what one would describe in Western philosophical terms as an urge or instinct of individuation. ~Carl Jung, Kundalini Seminar, Page 4
002 Hatred is the thing that divides, the force which discriminates.
It is so when two people fall in love; they are at first almost identical. ~Carl Jung, Kundalini Seminar, Page 5
003 You see, the analytical process tears up hatred by the roots by explaining the suksma aspect, namely, the aspect on the level of understanding, of abstraction, theory, wisdom. ~Carl Jung, Kundalini Seminar, Page 8
004 You see the Eastern mind is concretistic—when it arrives at a conclusion or builds up an abstraction, the latter is already a substance; it is almost visible or audible—one can almost touch it. ~Carl Jung, Kundalini Seminar, Page 8
005 If we assume that Muladhara, being the roots, is the earth upon which we stand, it necessarily must be our conscious world, because here we are, standing upon this earth, and here are the four corners of this earth.
We are in the earth mandala.
And whatever we say of muladhara is true of this world.
It is a place where mankind is a victim of impulses, instincts, unconsciousness, of participation mystique, where we are in a dark and unconscious place. ~Carl Jung, Kundalini Seminar, Page 15
006 Therefore, the very first demand of a mystery cult always has been to go into water, into the baptismal fount. ~Carl Jung, Kundalini Seminar, Page 16
007 At all events, the moon is always understood as the receptacle of the souls of the dead.
They migrate to the moon after death, and the moon gives birth to the souls in the sun.
She first gets quite full of dead souls—that is the pregnant full moon—and then she gives them to the sun, where the souls attain new life (a Manichean myth).
So the moon is a symbol of rebirth. ~Carl Jung, Kundalini Seminar, Page 22
008 So, to put it on a psychological level, it seems evident that even in our consciousness, of which we believe that it is “nothing but,” and perfectly clear and self evident and banal—even in that field there is the spark of something that points to another conception of life. ~Carl Jung, Kundalini Seminar, Page 25
009 On the one side the personal aspect, in which all the personal things are the only meaningful things; and another psychology in which the personal things are utterly uninteresting and valueless, futile, illusory. ~Carl Jung, Kundalini Seminar, Page 26
010 Now, if the yogin or the Western person succeeds in awakening Kundalini, what starts is not in any way a personal development, though of course an impersonal development can influence the personal status, as it does very often and very favorably. ~Carl Jung, Kundalini Seminar, Page 27
011 That is one of the great difficulties in experiencing the unconscious—that one identifies with it and becomes a fool.
You must not identify with the unconscious; you must keep outside, detached, and observe objectively what happens. ~Carl Jung, Kundalini Seminar, Page 27
012 Even if we must recognize that there is a non-ego experience, it is a long way until we realize what it might be.
That is the reason why these experiences are secret; they are called mystical because the ordinary world cannot understand them, and what they cannot understand they call mystical—that covers everything.
But the point is that what they call mystical is simply not the obvious. ~Carl Jung, Kundalini Seminar, Page 28
013 Therefore the yoga way or the yoga philosophy has always been a secret, but not because people have kept it secret.
For as soon as you keep a secret it is already an open secret; you know about it and other people know about it, and then it is no longer a secret. ~Carl Jung, Kundalini Seminar, Page 28
014 But if you touch the reality in which you live, and stay for several decades if you leave your trace, then the impersonal process can begin.
You see, the shoot must come out of the ground, and if the personal spark has never gotten into the ground, nothing will come out of it; no linga or Kundalini will be there, because you are still staying in the infinity that was before. ~Carl Jung, Kundalini Seminar, Page 29
015 One sees all that very beautifully in the Catholic rite of baptism when the godfather holds the child and the priest approaches with the burning candle and says: Dono tibi lucem eternam” (I give thee the eternal light)—which means, I give you relatedness to the sun, to the God. ~Carl Jung, Kundalini Seminar, Page 31
016 If you succeed in remembering yourself, if you succeed in making a difference between yourself and that outburst of passion, then you discover the self; you begin to individuate. ~Carl Jung, Kundalini Seminar, Page 39
017 We are allowed to behold only the purusha, to behold his feet up there.
But we are not the purusha; that is a symbol that expresses the impersonal process.
The self is something exceedingly impersonal, exceedingly objective.
If you function in your self you are not yourself—that is what you feel.
You have to do it as if you were a stranger: you will buy as if you did not buy; you will sell as if you did not sell. ~Carl Jung, Kundalini Seminar, Page 40
018 The concept of the five elements is a part of the Samkhya philosophy, which is pre-Buddhistic, belonging to the seventh century B.C. at the latest.
All subsequent Hindu philosophies, like the Upanishads, took their origin in the Samkhya philosophy. ~Carl Jung, Kundalini Seminar, Page 43
019 So you could really say that the kitchen is a digestive tract projected from the human body.
And it is the alchemistic place where things are transformed. ~Carl Jung, Kundalini Seminar, Page 44
020 You see, values, convictions, general ideas are psychical facts that are nowhere to be met with in natural science.
One cannot catch them with a butterfly net, nor can one find them under microscopes.
They become visible only in Anahata. ~Carl Jung, Kundalini Seminar, Page 45
021 Now according to tantric yoga, the purusha is first seen in anahata: the essence of man, the supreme man, the so-called primordial man then becomes visible.
So purusha is identical with the psychical substance of thought and value, feeling.
In the recognition of feelings and of ideas one sees the purusha. ~Carl Jung, Kundalini Seminar, Page 45
022 For instance, the great war has taught practically everybody that the things that have the greatest weight are the imponderabilia, the things you cannot possibly weigh, like public opinion or psychical infection.
The whole war was a psychical phenomenon. ~Carl Jung, Kundalini Seminar, Page 46
023 We have not yet found the bridge between the ideas of physics and psychology.
Therefore collectively we have not crossed the distance between Anahata and visuddha. ~Carl Jung, Kundalini Seminar, Page 46-47
024 For in visuddha we reach beyond our actual conception of the world, in a way we reach the ether region. ~Carl Jung, Kundalini Seminar, Page 47
025 It [Visuddha] is the world of abstract ideas and values, the world where the psyche is in itself, where the psychical reality is the only reality, or where matter is a thin skin around an enormous cosmos of psychical realities, really the illusory fringe around the real existence, which is psychical.
The concept of the atom, for instance, might be considered as corresponding to the abstract thinking of the visuddha center. ~Carl Jung, Kundalini Seminar, Page 47
026 For visuddha means just what I said: a full recognition of the psychical essences or
substances as the fundamental essences of the world, and by virtue not of speculation but of fact, namely as experience. ~Carl Jung, Kundalini Seminar, Page 47
027 You see, that is a picture of psychical existence over or beyond the manipura form.
It is nothing but a thought—nothing has changed in the visible world; not one atom is in a different place from before.
But one thing has changed: the psychical substance has entered the game. ~Carl Jung, Kundalini Seminar, Page 48
028 But to cross from avatar to visuddha one should unlearn all that.
One should even admit that all one’s psychical facts have nothing to do with material facts.
For instance, the anger which you feel for somebody or something, no matter how justified it is, is not caused by those external things. ~Carl Jung, Kundalini Seminar, Page 49
029 We are perhaps identical even with our own worst enemy.
In other words, our worst enemy is perhaps within ourselves.
If you have reached that stage, you begin to leave avatar, because you have succeeded in dissolving the absolute union of material external facts with internal or psychical facts. ~Carl Jung, Kundalini Seminar, Page 49
030 You begin to consider the game of the world as your game, the people that appear outside as exponents of your psychical condition.
Whatever befalls you, whatever experience or adventure you have in the external world, is your own experience.
For instance, an analysis does not depend upon what the analyst is. It is your own experience.
What you experience in analysis is not due to me; it is what you are. ~Carl Jung, Kundalini Seminar, Page 50
031 You know that the series of animals begins in muladhara with the elephant that supports the earth, meaning that tremendous urge which supports human consciousness, the power that forces us to build such a conscious world.
To the Hindu the elephant functions as the symbol of the domesticated libido, parallel to the image of the horse with us.
It means the force of consciousness, the power of will, the ability to do what one wants to do. ~Carl Jung, Kundalini Seminar, Page 51
032 So in crossing from muladhara to svadhisthana, the power that has nourished you hitherto shows now an entirely different quality: what is the elephant on the surface of the world is the leviathan in the depths. ~Carl Jung, Kundalini Seminar, Page 51
033 So the makara is just the reverse: the water elephant, the whale dragon that devours you, is the thing that has nourished and supported you hitherto—just as the benevolent mother that brought you up becomes in later life a devouring mother that swallows you again. ~Carl Jung, Kundalini Seminar, Page 51
034 In manipura the ram is the symbolic animal, and the ram is the sacred animal of Agni, the god of fire. That is astrological.
The ram, Aries, is the domicilium of Mars, the fiery planet of passions, impulsiveness, rashness, violence, and so on. Agni is an apt symbol. It is again the elephant, but in a new form. ~Carl Jung, Kundalini Seminar, Page 51
035 The next animal is the gazelle, again a transformation of the original force.
The gazelle or antelope is not unlike the ram, living upon the surface of the earth—the difference being that it is not a domesticated animal like the male sheep, nor is it a sacrificial animal. ~Carl Jung, Kundalini Seminar, Page 51
036 It is an animal of earth, but it is almost liberated from the power of gravity.
Such an animal would be apt to symbolize the force, the efficiency, and the lightness of psychical substance—thought and feeling. It has already lost a part of the heaviness of the earth.
Also, it denotes that in avatar the psychical thing is an elusive factor, hardly to be caught. ~Carl Jung, Kundalini Seminar, Page 52
037 And you know that when the psyche manifests itself in reality, it is usually against us.
For inasmuch as it is not against us, it is simply identical with our consciousness.
Our consciousness is not against us, and we consider everything to be our own conscious doing, but the psychic factor is always something that we assume to be not our doing. ~Carl Jung, Kundalini Seminar, Page 53
038 That is, we meet there [Visuddha] all the power which led us into life, into this conscious reality.
But here it is not supporting muladhara, this earth.
It is supporting those things which we assume to be the most airy, the most unreal, and the most volatile, namely, human thoughts. ~Carl Jung, Kundalini Seminar, Page 55
039 That is only the fifth cakra, and we are already out of breath—literally so—we are beyond the air we breathe; we are reaching, say, into the remote future of mankind, or of ourselves. ~Carl Jung, Kundalini Seminar, Page 56
040 The ajna center, you remember, looks like a winged seed, and it contains no animal.
That means there is no psychical factor, nothing against us whose power we might feel. ~Carl Jung, Kundalini Seminar, Page 57
041 But in the ajna center the psyche gets wings—here you know you are nothing but psyche.
And yet there is another psyche, a counterpart to your psychical reality, the non-ego reality, the thing that is not even to be called self, and you know that you are going to disappear into it.
The ego disappears completely; the psychical is no longer a content in us, but we become contents of it. ~Carl Jung, Kundalini Seminar, Page 57
042 The cakras however, are symbols.
They bring together in image form complex and manifold ideas of ideas and facts. ~Carl Jung, Kundalini Yoga Seminar, Page 60
043 They symbolize highly complex psychic facts which at the present moment we could not possibly express except in images.
The cakras are therefore of great value to us because they represent a real effort to give a symbolic theory of the psyche. ~Carl Jung, Kundalini Yoga Seminar, Page 61
044 Muladhara is localized in the pelvis and at the same time represents our world, and this paradox can be expressed only by a symbol.
It is the same with the apparent contradiction contained in the fact that we think of consciousness as located in our heads, and nonetheless we live in the lowest cakra, in Muladhara. ~Carl Jung, Kundalini Yoga Seminar, Page 62
045 In our consciousness we sit enthroned on high and look down upon nature and animals.
To us archaic man is Neanderthal man, little better than an animal.
We do not see in the very least that God appears as an animal also. ~Carl Jung, Kundalini Yoga Seminar, Page 62
046 But by means of psychology or tantric philosophy we can achieve a standpoint from which we can observe that suprapersonal events do take place within our own psyche.
To look at things from a suprapersonal standpoint is to arrive at the suksma aspect. ~Carl Jung, Kundalini Yoga Seminar, Page 63
047 The cakra system manifests itself in culture, and culture can therefore be divided into various levels such as that of the belly, heart, and head centers. ~Carl Jung, Kundalini Yoga Seminar, Page 63
048 When we clothe our knowledge in words, we are in the region of visuddha, or the throat center. ~Carl Jung, Kundalini Yoga Seminar, Page 63
049 The more primitive the conditions of life, the more valuable the psychic manifestations of this level.
We could say it is the first speech of nature.
Psychic manifestations belonging to svadhisthana are therefore often present in our dreams, and certain witticisms and the broad jokes of the Middle Ages are full of them. ~Carl Jung, Kundalini Yoga Seminar, Page 64
050 But the Indian concept of life understands humanity under the suksma aspect, and looked at from that standpoint everything becomes completely reversed.
Our personal consciousness can indeed be located in anahata or even in ajna, but nonetheless our psychic situation as a whole is undoubtedly in Muladhara. ~Carl Jung, Kundalini Yoga Seminar, Page 65
051 And as long as the ego is identified with consciousness, it is caught up in this world, the world of the Muladhara cakra.
But we see that it is so only when we have an experience and achieve a standpoint that transcends consciousness.
Only when we have become acquainted with the wide extent of the psyche, and no
longer remain inside the confines of the conscious alone, can we know that our consciousness is entangled in Muladhara. ~Carl Jung, Kundalini Yoga Seminar, Page 67
052 Our Ajna is caught in this world.
It is a spark of light, imprisoned in the world, and when we think, we are merely thinking in terms of this world.
But the Hindu thinks in terms of the great light.
His thinking starts not from a personal but from a cosmic Ajna. ~Carl Jung, Kundalini Yoga Seminar, Page 67
053 Our culture represents the conscious held prisoner in Muladhara.
Looked at from the suksma aspect, everything is still in Muladhara.
Christianity also is based on the suksma aspect.
To it, too, the world is only a preparation for a higher condition, and the here and now, the state of being involved in this world, is error and sin. ~Carl Jung, Kundalini Yoga Seminar, Page 67
054 The sacraments and rites of the early church all meant freeing man from the merely personal state of mind and allowing him to participate symbolically in a higher condition.
In the mystery of baptism—the plunge into svadhisthana —the “old Adam” dies and the “spiritual man” is born. ~Carl Jung, Kundalini Yoga Seminar, Page 67
055 Kundalini, which is to be awakened in the sleeping Muladhara world, is the suprapersonal, the non-ego, the totality of the psyche through which alone we can attain the higher cakras in a cosmic or metaphysical sense.
For this reason Kundalini is the same principle as the Soter, the Saviour Serpent of the Gnostics. ~Carl Jung, Kundalini Yoga Seminar, Page 68-69
056 The sastkvra are inherited germs, we might say—unconscious determinants, preexisting qualities of things to be, life in the roots.
But the puer aeternus is the sprout that buds from the roots, the attempt at synthesis and at a release from Muladhara.
Only by synthesizing the preexisting conditions can we be freed from them. ~Carl Jung, Kundalini Yoga Seminar, Page 69
057 With a sudden shock the child passes from this marvelous world of the collective unconscious into the sthula aspect of life or, expressed in another way, a child goes into svadhisthana as soon as it notices its body, feels uncomfortable, and cries.
It becomes conscious of its own life, of its own ego, and has then left Muladhara. ~Carl Jung, Kundalini Yoga Seminar, Page 69-70
058 Citta is simply our organ of knowledge, the empirical ego into whose sphere Kundalini breaks.
Kundalini in essence is quite different from Citta. ~Carl Jung, Kundalini Yoga Seminar, Page 70
059 To meditate on the cakras we first have to extricate the original experience; hence we cannot adopt the readymade figures of yoga, and the question still remains whether our experiences fit into the tantric forms altogether. ~Carl Jung, Kundalini Yoga Seminar, Page 79
060 Ten or fifteen years ago, when patients brought me the first “mandalas,” I did not yet know anything about tantra yoga. ~Carl Jung, Kundalini Yoga Seminar, Page 79
061 Also, the religious exercises of Ignatius of Loyola are Christian counterparts to the Indian meditations or to our fantasies from the unconscious. ~Carl Jung, Kundalini Yoga Seminar, Page 80
062 This detachment of consciousness is the freeing from the tamas and rajas, a freeing from the passions and from the entanglement with the realm of objects. ~Carl Jung, Kundalini Yoga Seminar, Page 83
063 Ego consciousness is, so to speak, like an animal that can speak and move freely.
The tree, however, signifies the not being-able-to-make-way and the rootedness of the plant. ~Carl Jung, Kundalini Yoga Seminar, Page 83
064 Individual problems cannot be understood in uniqueness; thus one is thankful for all references, such as Zimmer’s book Artistic Form and Yoga in the Sacred Images of India, or the translation of the tantric texts by Avalon, which show that there have always been people with such problems. ~Carl Jung, Kundalini Yoga Seminar, Page 84
065 She came to see me because of this serpent, for she thought that it should be awakened.
Her problem was that she was not on earth.
She was only intuitive, entirely without a sense of reality. ~Carl Jung, Kundalini Yoga Seminar, Page 85
066 One day she came and said that the serpent in her belly had moved; it had turned around.
Then the serpent moved slowly upward, coming finally out of her mouth, and she saw that its head was golden.
This is the shortest Kundalini path of which I have heard.
To be sure, it was not experienced but only intuited; but already this had a curing effect for the time being. ~Carl Jung, Kundalini Yoga Seminar, Page 85
067 I got to know about the cakras only later, but even then I did not say anything about it, so as not to disturb the process in my patients. ~Carl Jung, Kundalini Yoga Seminar, Page 85
068 We believe ourselves to live in the ajna center; we are convinced that we are masters in our own home.
But if we believe that our thoughts are our epiphenomenology and that we have had them, we all too easily forget how often our thoughts have us.
By thinking that psyche and brain are identical we become godlike, but our emotions bring the lower centers in us again into effectiveness. ~Carl Jung, Kundalini Yoga Seminar, Page 85
069 The visuddha center expresses the word, and what surpasses this would be the center of abstraction. ~Carl Jung, Kundalini Yoga Seminar, Page 86
070 In all cases which involve such symbols, we may not forget the course of the sun as a main motive.
The analogy to Kundalini is the sun serpent, which later in Christian mythology is identified with Christ. ~Carl Jung, Kundalini Yoga Seminar, Page 86
071 The greatest difficulties for my comprehension were caused by the god in Bindu and Sakti.
With us, the anima always first appears so grotesque and banal that it is difficult to recognize the Sakti in it.
But then, what is God?
He is the pale reflection of the ever-invisible central god in bija, which one cannot grasp, who is like the rabbit which the hunter never hunts down. ~Carl Jung, Kundalini Yoga Seminar, Page 86
