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.That is a new tantric yoga, if you like.And yet, as in Christianity, there are also intantric yoga elements which cannot be lost, symbolized truths that areeternal and universal.And those we study, those are valuable.That is thepedagogical value of the cakras.And then there are parallel experiencesthat are made everywhere and always.I have intentionally not talked ofthe psychological parallels of tantric yoga to analytical psychology, for I96 HAUER'S ENGLISH LECTUREwould mix things up, I suppose.I just put this yoga before you, and youyourselves can make the comparisons.Mrs.Crowley: The comparison was illustrated last night in the mandalasdone in the Western way that Dr.Jung showed.9 To me it was like seeingcakras in the making, the beginning of things in comparison with theHindu ones which were already developed.Professor Hauer: The Indian ones are perfect.Those shown yesterdayare just rough material, out of which perhaps a cakra will grow.Andthese illustrations show how in spite of all the differences, the humansoul has a good deal of uniformity always and everywhere.Dr.Jung: Well, those are cakras.Professor Hauer: I mean a cakra that is valid for a whole community.Dr.Jung: Yes, that all needs cooperation, the elaboration of thousandsof people and untold centuries.Mrs.Crowley: But what was so startling was that the analogy was so com-plete in the cakras as Dr.Jung developed them one after the other.Dr.Jung: Just there, tantric yoga is a really invaluable instrument tohelp us in classification and terminology, and to create concepts of thosethings.That is why the study of tantric yoga is so fascinating.Mr.Baumann: Professor Hauer said that the yogin had to reach thevjñv cakra for the Kundalini to be awakened.Professor Hauer: In that subtle sense, that spiritual sense, let us say.Mr.Baumann: In analysis there is a preparatory stage one must getrid of personal inhibitions and so on and then you reach the imper-sonal.I think it is possible it really happens, that patients make imper-sonal drawings when they are still in the first stage.Dr.Jung: Oh yes, you can make the most marvelous drawings and youare nowhere at all.Particularly artists.Anybody can make drawings, evenlittle children, and it means precious little.You see, the drawing must bean expression of a fact, of a psychological experience, and you mustknow that it is such an expression, you must be conscious of it.Otherwiseyou might just as well be a fish in the water or a tree in the woods.Forevery plant makes marvelous mandalas.A composite flower is a mandala,it is an image of the sun, but the flower does not know it.The human eyeis a mandala, but we are not conscious of it.So it requires long and pains-taking work in analysis to get people to the point where they becomeconscious of the impersonal character of the problem.And that imper-sonal thing is really the Western analogy to the Eastern mind.Kundalini9 Westliche Parallelen zu den Tantrischen Symbolen (Western parallels to tantric sym-bols), in Tantra Yoga.Jung had used many of these mandalas in his Commentary on TheSecret of the Golden Flower, in CW, vol.13.97 APPENDIX 3is an impersonal thing, and it is extremely difficult for our Western mindto grasp the impersonal in our mind as an objective happening.I will give you an example.I was once treating a writer, a very cleverfellow.He was intelligent and very rational and explained everything tothe rule: everything had its natural cause, and everything was reasonable.He had had a great deal of analysis with people of all the differentschools, and he used to explain his dreams according to the principles ofcausal reduction.Of course, you can say of practically every figure or factor emotion that it comes from some definite experience, and hardly everdo you come across something which has not been in your experiencebefore.Naturally one goes on as long as one can with this kind of think-ing.I thought that finally the dreams would bring up something thatcould not be reduced, and after a long time of working together, he didhave dreams in which figures appeared that he could not trace.For in-stance, he dreamed a great deal of women, as they played an importantrole in his life.Formerly he was able to trace them in reminiscences, tosay, She looks something like Mrs.So-and-So, so we were able to stitchthe whole thing together.But then a woman appeared whom we couldnot stitch together.He took the utmost pains to find the memory im-ages, and finally he had to give up; he found absolutely no association,and he had to admit that he was unable to show a reasonable origin forthat figure.So I said, Here we are at the end of your principle of causalreduction.Now I propose something entirely different that this thinghas not had its origin in your personal experience but is coming in all byitself, just as if somebody were walking into this room whom we had notinvited, or as if she were stepping out of the wall she walks, she talksshe must be a ghost. Naturally he had resistance against that proposi-tion.He said things could not come into his mind which had not beenthere.He had that depreciation of the psychic world which is part of ourWestern attitude.But he had to admit that something very definite hadcome up in his mind which he had not invented and which caused himgreat emotion in his dreams.That was the beginning of the recognitionof the objective autonomous factor and the beginning of the psycholog-ical process.It was as if a real woman had come into his life he did notknow why she existed, but he had to deal with her existence.I inventedthe term anima in order to designate such figures, which, according toour Western prejudice, should not be.Now, this is the moment where the analogy with the Kundalini processbegins, when something stirs up and develops all by itself.If that processis followed up on, one arrives at results which can be expressed in terms98 HAUER'S ENGLISH LECTUREof tantric yoga.We are grateful to tantric yoga because it gives us themost differentiated forms and concepts by which we are able to expressthe chaotic experiences that we are actually undergoing.As ProfessorHauer rightly puts it, we are at the beginning of something, and in thebeginning things are exceedingly individual and chaotic.Only after cen-turies do they begin to settle down and crystallize into certain aspects;and then, of course, dogma inevitably follows.Mr.Baumann: Dr.Jung mentioned yesterday receiving a mandala in aletter from a patient in which there were fish around the center.It madea great impression on me when she said: I hope I may find a state whereI am like a center, with the fishes whirling around me. 10Dr.Jung: No, it was to find a way a center around which she could movelike those fish in harmonious order; she would not be the center.Thatis our Western idea.It is a mistake to think that we are the center.Wethink we are gods of our world, and therefore the tantric yoga idea thatone becomes a god is dangerous for us.We start with that prejudice.Butwe are really devilish, awful things; we simply do not see ourselves fromthe outside
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