4.Detailed descriptions of the individuation process will be found in Jung’s Two Essays on Analytical Psychology and more particularly in The Integration of Personality.
5.Oriental mandala are chiefly of Buddhist origin, being widely used by Lamaist Buddhism and the Shingon sect in Japan. Examples will be found in Zimmer’s Kunstform und Yoga, in the Musée Guimet publication Asiatic Mythology, in Oberlin and Matsuo’s Sectes Bouddhiques Japonaises, pp. 111–12 and in Waddell’s Buddhism of Tibet. Western mandala were much used by the alchemists, and several examples will be found in Manley Hall’s Encyclopedic Outline of Masonic, Hermetic, Qabbalistic and Rosicrucian Symbolical Philosophy (San Francisco, 1928). More modern mandala drawn by Western people will be found in Wilhelm and Jung’s Secret of the Golden Flower, in F. G. Wickes’s Inner World of Man, in Heyer’s Organism of the Mind, and in Jung’s Integration of Personality.
6.See Hearn’s Glimpses of Unfamiliar Japan, vol. II, ch. 9.
7.The Secret of the Golden Flower (text).
8.Cf. Jung’s essay on this question in his Modern Man in Search of a Soul (New York and London, 1933).
9.See D. T. Suzuki’s Manual of Zen Buddhism (Kyoto, 1935), also his Essays in Zen Buddhism, vol. I (London and Kyoto, 1927).
10.For further observations on the individuation process, see below, ch. 8.
11.From ch. 1 of the Tan-ching or “Platform Sutra”—the life and teachings of Hui-neng (also spelled Wei-lang), the sixth patriarch of the Ch’an or Zen school of Buddhism in China. Translations are: Sutra of the Sixth Patriarch, by Wong Mow Lam (Shanghai, 1930), an edited version of which is to be found in Dwight Goddard’s Buddhist Bible, 2nd ed. (Thetford, Vt., 1938). Cf. also Mu-mon-kwan, xxiii.
12.See Jung’s Modern Man in Search of a Soul, ch. 5, “The Stages of Life.” Cf. also my Legacy of Asia, pp. 28–29.
13.Le Kama Soutra de Vatsyayana, trans. Isidore Liseux (Paris, 1885). An English version is The Kama Sutra of Vatsyayana, Hindu Kama Sastra Society (Benares, 1883).
14.The following excerpts from the Tao Te Ching are from the translation by Ch’u Ta-kao (London, 1937). This same translation appears in its entirety in Ballou’s Bible of the World (New York, 1939).
15.See Suzuki’s essay “Ignorance and World Fellowship” in Faiths and Fellowship, ed. D. A. Millard (London, 1936), p. 40.
CHAPTER FIVE
1.Cf. Goethe in his Fragment on Nature, “She is frivolity itself, but not for us, who have been made to see her as of the greatest importance.”
2.Job 38:7.
3.Freedom through abandonment is man’s sharing the nature of God. Cf. Berdyaev, “The world is the symbol of that which transpires within the spiritual sphere, the reflection of God’s ‘abandon’ as fulfilled in the spirit.” Freedom and the Spirit, p. 33.
4.A fascinating study of this infinite regression as a psychological problem is Graham Howe’s War Dance: A Study in the Psychology of War (London, 1937).
5.Cf. Suzuki in Faiths and Fellowship, p. 41. Here he describes sunyata or “no-thing-ness” (a Buddhist description of the Absolute) as byodo (unity) in shabetsu (diversity). He says, “The discrete and yet continuous state of existence is described by Buddhist philosophers as ‘Byodo in Shabetsu and Shabetsu in Byodo.’”
6.Cf. James’s Varieties of Religious Experience (New York and London, 1929), pp. 205–16.
7.Cf. Plotinus, “that which mind, when it turns back, thinks before it thinks itself.”
8.Matthew 6:27–30.
9.It is important to distinguish between the Jewish and the Hebraic traditions. Postcaptivity Judaism suffered much loss of spirit from its slavery to the letter of the law, but this slavery is not to be found in the major prophets such as the second Isaiah. In Christ’s time Judaism had captured the priesthood of Jerusalem completely, and the Hebrews of the older tradition were despised.
CHAPTER SIX
1.The following excerpts are from Juan Mascaro’s Himalayas of the Souclass="underline" Translations from the Sanskrit of the Principal Upanishads (London and New York, 1938).
2.Cf. Deussen’s Outline of the Vedanta (London and New York, 1907). “This soul in each one of us is not a part of Brahman nor an emanation from him, but it is, fully and entirely, the eternal and indivisible Brahman itself.” p. 1.
3.Vita e Dottrina, p. 36, also cap. xiv. See too Evelyn Underhill’s Mysticism (London, 1930), pp. 129 and 396.
4.Shakti and Shakta, Sir John Woodroffe (Madras and London, 1929).
5.Secret of the Golden Flower (text).
6.Cf. René Guenon’s Man and His Becoming According to the Vedanta (London, 1928), pp. 232–35. With regard to “meditation” in the sense used here, an interesting quotation is found in the Chandogya Upanishad, 7. vi: “Meditation is in truth higher than thought. The earth seems to rest in silent meditation: and the waters and the mountains and the sky and the heavens seem all to be in meditation.”
7.Shakti and Shakta, p. 28 et seq.
8.In recent years Mrs. Rhys Davids has set herself the difficult task of separating the gold from the dross in the Pali Canon. On the whole her work has been remarkably successful, although there are some occasions when her reasoning seems a little wishful. No one, however, has been able to offer any satisfactory refutation of her claims. Her scholarship is most thorough and I recommend study of her Outlines of Buddhism (London, 1934), and her Manual of Buddhism (London, 1932), as well as all recent works including revisions of books published before 1918. A short comprehensive survey of this aspect of her work is What Was the Original Gospel in Buddhism? (London, 1938).
9.See The Book of the Gradual Sayings, III, trans. E. M. Hare (London, 1934). There is a particularly interesting passage on p. 237. A Brahmin says to the Exalted One, “This is my avowal, this my view: There is no self-agency; no other-agency.” The Buddha replies, “Never, Brahmin, have I seen or heard of such an avowal, such a view. Pray, how can one step onwards, how can one step back, yet say: There is no self-agency; no other-agency?” Cf. also Gradual Sayings, I: “Thou scorn’st the noble self, thinking to hide the evil self in thee from self who witnessed it.” The Self of the Upanishads is often described as the Witness or the Spectator. Another passage from the Maha-Parinibbana Sutta is worth considering: “Live ye as they who have the self as a lamp, a refuge.”