Psychological individuation and spiritual enlightenment: some comparisons and points of contact

In his writings on individuation Jung often references Eastern religions and philosophies such as Buddhism, Taoism, and Hinduism. This essay discusses differences and similarities between analytical psychology's concept of individuation, especially in its advanced stages, and enlightenment as expressed in such texts as Zen (Chan) Buddhism's Ten Ox‐Herding Pictures. I advance the argument that important common features can be found while cultural differences must also be respected. There is here a convergence between West and East that can foster dialogue and mutuality.     

论张积中的三教观

自魏晋以来,儒释道三家思想并存发展成为了中国文化的显著特征之一。清末太谷学派作为流传于民间的一个学术派别,其三教观一直存在诸多争议。学派北宗传人张积中在山东肥城黄崖山聚徒讲学近十年,门人弟子遍及山左,现存遗著十九种,为太谷二传弟子中著述最多者。从张积中的三教观来看,他并非倡导三教合一,其三教观的核心是以弘扬儒家文化为基本理念,同时汲取佛道思想来完善其理论体系的太谷圣功之学,当属宋明"新儒家"思想在民间进行儒学传播的新尝试。     

Beyond the logic of Lemma: the oneness of life and its environment,the oneness of within and without

In this paper the ‘analyst as a citizen in the world’ is understood as the analyst interconnecting and harmonising with his or her environment, including not only society, but also nature and the universe. In this sense, Buddhism teaches the Oneness of Life and its Environment, and links are made between Mahayana Buddhism and Jung's understanding of the Self and individuation. The Logic of Lemma in the Flower Ornament Sutra indicates that all phenomena in the world can merge with each other without losing individuality; ten stages are described from the Lotus Sutra and links are made with the development in respect to the ego; Kenji Miyazawa and his work are given as examples to illustrate this. Causality and synchronicity are explored in terms of the interaction between the individual and the environment, and three examples are given where sometimes individual, egoic, causality is more of a feature and sometimes synchronicity has a greater prominence. The paper ends with an examination of tree drawings, made over a period of 50 years by junior high school students, which indicates the way that these individuals have portrayed themselves and their relation to their environment.     

Jung, Evans-Wentz and various other gurus

How did Jung become deeply concerned with Asian religions and particularly with the Tibetan Buddhism of a Welshman from Trenton, New Jersey? Could that man be considered one of Jung's gurus? This essay begins six years after Jung, at twenty, was admitted to the medical school of Basel University and became a member of the Zofingiaverein, a student society. The next year he gave the first of a series of lectures on the interpretation of Christ as the model of the ‘god-man’, like the Apostle Paul, Confucius, Zoroaster and the Buddha, who was ‘drummed into the Hindu boy’. (Jung's Zofingia Lectures were discovered only after his death, in 1961, and were published in English in 1983). The present essay discusses Jung's early Buddhist interest as displayed in The Psychology of the Unconscious (finally, in a revision, entitled Symbols of Transformation), in Psychological Types and later in his foreword of the Wilhelm translation of the I Ching. Jung was influenced by the gurus Richard Wilhelm and his son Hellmut, the scholar J. W. Hauer (with whom he later broke off relations because of Hauer's Nazi politics), the indologist Heinrich Zimmer, and the Zen master D. T. Suzuki. Walter Yeeling Wentz was born in Trenton in 1878 and brought up in his family's theosophist faith. The Wentzes moved to San Diego in 1900, and Walter added his mother's Celtic surname, Evans, to the German Wentz. He was educated at Stanford University and travelled in Europe, studying Celtic folklore, and widely in the Near East, Tibet, India, and Oxford – studying religions everywhere and editing Tibetan books. He lived his last decades in San Diego and conducted a correspondence with Jung, while living in a cheap hotel, or in an ashram.     

Jung's psychoid concept and Bion's proto‐mental concept: a comparison

Jung and Bion both developed theoretical concepts propounding a deeply unknowable area of the psyche in which body and mind are undifferentiated and the individual has no distinct identity, from which a differentiated consciousness arises. In Jung's case, this is enshrined in his psychoid concept and the associated notion of synchronicity and, in Bion's case, in his proto‐mental concept and his ideas on group dynamics. It is by means of these two concepts that Jung and Bion approach and locate a combined body‐mind, a monism, in which body and mind are seen as different aspects of the same thing. This paper reviews the claim that although the two concepts are associated clinically with very different situations, their commonality may arise from a similar intellectual basis: both men appear to have been influenced by the same source of vitalist ideas in philosophy including Henri Bergson, and Jung's ideas also exerted a direct influence on Bion.     

<Emphasis Type="Bold">W</Emphasis><Emphasis Type="Bold">ang</Emphasis><Emphasis Type="Bold">Fuzhi’s Criticism of Buddhism and Its Limitations</Emphasis>

Wang Fuzhi’s 王夫之 remarks on Buddhism have not been given sufficient attention despite increasing research on him. The few works on this topic either focus on just one aspect of his view of Buddhism or fail to disclose the purpose and uniqueness of his attack of it. This essay analyzes his view of Buddhism comprehensively, in particular his insight into the paradox of Buddhist universal love and his rejection of Buddhist retribution and reincarnation from Confucian righteousness and qi 氣-monism. In addition, it also explores the reason, context, and limitations of his criticism, that is, his reaction to the popular approach of “understanding Confucian classics through learning Buddhism” in the late Ming 明, his response to Zongmi’s 宗密 criticism of Confucian cosmology and human nature, and his misunderstanding of some Buddhist concepts. Yet his criticism is still illuminating to our understanding of the interaction of Confucianism with Buddhism and other religions.     

Scientology's relationship with eastern religious traditions

Scientology's founder, L. Ron Hubbard, frequently made claims that Scientology was related to or shared significant similarities with Hinduism, Theravada Buddhism and Taoism. However, careful examination of Hubbard's claims indicates that he had only a superficial acquaintance with Eastern religions, and most of his attempts to associate Scientology with these faiths are unwarranted. Moreover, social and political pressures against his organisation's alleged healing practices probably provided the catalyst for Hubbard's attempt to portray his creation as a religion with Eastern overtones.     

A price above rubies: Patriarchy and the feminine

Jung's understanding of individuation as the way consciousness develops in some people in the second half of life is not well conveyed by images suggesting the heroic capture or sacrifice of consciousness by an ego seeking to gain a broader standpoint. Such images derive from Jung's writings in the first half of his professional career, when his own psychological horizon was rapidly enlarging, but he had not yet arrived at a conception of the Self. What he means by individuation once the Self enters the picture becomes clearer if we turn to Chinese philosophy, whose three main traditions, Buddhism, Confucianism, and Taoism, all influenced Jung's mature psychology. That the move from ego to Self involves a change in perspective as to the nature and origin of consciousness is made evident by the process of “turning the light around,” described in The Secret of the Golden Flower, which has been identified as a practice of Buddhist meditation. As a consequence of the successful cultivation of the Self, individuation also entails a difference in the level of a person's consciousness, a difference that the Confucian Classic of Change, the I Ching, recommends that the person take into account. Finally, the consciousness produced by individuation, because it hovers between ego and Self, is often uncertain of its ground. This paradoxical development is beautifully conveyed by the Taoist philosopher Chuang-Tzu, whose famous dream of himself as a butterfly led him, upon waking, to question his true identity.     

The timeliness and timelessness of the 'archaic': analytical psychology, 'primordial' thought, synchronicity

In 1930 Jung gave a lecture entitled 'Archaic Man' to the Lesezirkel in Hottingen. Following recent work on this text by two commentators, this article uses their interpretations as a springboard for a complementary reading, which emphasizes the fundamental significance of this paper as bridging the earlier and later stages in the development of analytical psychology, and examines closely the opposition between 'archaic'-'modern' in Jung's paper; indeed, in his work as a whole. In contrast to Lévy-Bruhl, Jung rejects the label of 'mysticism' as applied to the 'primitive' point of view, and his anti-mystical stance can be explained in terms of his dialectical conception of the relationship between Self and World. On this account, the subject and the object--the psyche and the external world--are more closely (inter)related than conventional (modern) epistemology and ontology generally believe. This conception of the relation between the subjective and the objective foreshadows his later, and controversial, concept of synchronicity, which is, Jung insists, a way of apprehending the world in terms of its meaning. Concluding with a survey of the status of the 'primordial' in some other texts by Jung, this article aims to foster further debate on one of Jung's most complex and fascinating texts.     

元代宗教政策的民族性

元王朝为了怀柔抚纳众多的被统治民族,采用了普遍的宗教信仰自由政策,并且通过优待全真道、汉地佛教、藏传佛教、伊斯兰教领袖的方法,把他们所代表的人民笼络在政府的周围,加强了中华民族的多元统一。同时,元政府又通过崇佛压道、崇藏传佛教压汉地佛教,崇“教”压“禅”,严厉打击民间宗教等方法,贯彻等级民族政策,巩固蒙古贵族的统治特权。元代的民族宗教政策,既包含了宗教信仰方面的宽容开明,又暴露了剥削阶级民族观的狭隘局限。     

Buddhist Impact on Chinese Culture

The Chinese traditional culture includes three systems of thought: Confucianism, Daoism and Buddhism. The first two are Chinese culture, and Buddhism is a foreign religion introduced from India. Although there had been conflicts among the three systems of thoughts, but integration is the mainstream in the development of Chinese cultural thought. Thus, Chinese culture has developed into a system by uniting the three religions into one with Confucianism at the centre supported by Daoism and Buddhism. For over 2,000 years, Buddhism has interacted with all levels of Chinese culture such as literature, philosophy, morality, arts, architecture and religions. As a result, Buddhism has successfully integrated into the traditional Chinese culture and has become one of the three pillars. In this paper, I will discuss the Buddhist impact on Chinese culture from the following four points: (1) philosophy and moral teaching; (2) religions and popular beliefs; (3) language and literature; and (4) art and architecture.     

The place of the 17th century in Jung's encounter with China

After recounting several dreams and related alchemical interests of Jung's tied to the 17(th) century, a contextualizing look at select scientific and philosophical developments of that century is presented. Several precursors of the contemporary debates on the mind/body relation are noted, with special reference to the work of Antonio Damasio. This in turn leads to a reconsideration of the work of the 17(th) century polymath Gottfried Wilhelm Leibniz, which Jung read as a major precursor to his formulation of synchronicity (via Leibniz's concept of 'pre-established harmony'). Leibniz was the first philosopher to articulate the mind/body relationship in terms of supervenience, sharing an accord with those contemporary philosophers and scientists who see the mind as being an emergent property of the body-brain. Similarly, these ideas are also consistent with a reformulation of synchronicity in terms of emergence. Tracing Leibniz's interest in China reveals another set of links to Jung and to emergentism. Jung's use of Taoist concepts in developing the synchronicity principle is well known. According to scholars, Leibniz was the first major Western intellect to study the I-Ching, through the assistance of a Jesuit missionary in Beijing, Fr. Joachim Bouvet. Some details of the Leibniz-Bouvet correspondence are discussed here. Despite Helmut Wilhelm's presenting aspects of this correspondence at an Eranos conference, Jung does not appear to have integrated it into his writing on synchronicity--a possible reason for this omission is suggested.     

儒释道与中国民俗关系述要

本文挑选了儒释道三教与民俗的关联这一视角去观察中国文化。从这一视角虽看到中国文化的若干侧面,但却是与中国一般人的社会生活和精神生活关联最为密切的侧面。中国人的一生,一年四季都在与这些侧面发生着联系,使得一些基本的素质稳固下来,变为人的行为习惯,也往往由此养成一些思维定势,一代一代相传,又完成着传统文化的基本内容的传递。那么,从这一视角观察问题,中国人国民性的养成,中国文化传统的绵绵不绝,也都可以由之提供线索。     

Use of Religious Resources in Psychotherapy from a Tradition-Sensitive Approach: Cases from Chinese in Malaysia

Pastoral Psychology - This paper highlights the integration of spiritual and religious approaches in psychotherapy using the three major religions (Taoism, Buddhism, and Christianity) of the...     

Learning from the patient: The East,synchronicity and transference in the history of an unknown case of C.G. Jung

This article presents the history of one until now unknown case of C.G. Jung: Maggy Reichstein. Born in Indonesia in 1894 in a very aristocratic family, she brought her sister to Zurich to be treated by Jung in 1919, and later she herself was in analysis with him. Jung used her case as example in his lecture in 1937 on the realities of practical psychotherapy, relating it to the process of transference and countertransference. Jung deepened his studies in Eastern psychology after a series of dreams she had, which culminated in the Yoga Kundalini Seminars. She was also the case presented in his article of 1951 on the concept of synchronicity. Jung wrote that her case, concerning synchronicity, remained unique in his experience. Jung also published some of her mandalas. He considered her able to understand his ideas in depth. Reichstein was for Jung an important case, which challenged and triggered his interests in different subjects.     

Beyond synchronicity: the worldview of Carl Gustav Jung and Wolfgang Pauli

While exploring the phenomena of synchronicity, Carl Gustav Jung became acquainted with the quantum physicist Wolfgang Pauli and eventually began a collaboration with him. During that collaboration Jung's study of synchronistic phenomena underwent a considerable change; prior to the collaboration, Jung had stressed mainly the phenomenological and empirical features of synchronistic phenomena, while in association with Pauli, he focused his attention upon their ontological, archetypal character. Pauli, on the other hand, became increasingly sensitive to the philosophical aspects concerning the unconscious. Jung and Pauli's common reflections went far beyond psychology and physics, entering into the realm where the two areas meet in the philosophy of nature. In fact, as a consequence of their collaboration, synchronicity was transformed from an empirical concept into a fundamental explanatory-interpretative principle, which together with causality could possibly lead to a more complete worldview. Exploring the problematic character of the synchronicity concept has a heuristic value because it leads to the reconsideration of the philosophical issues that drove Jung and Pauli to clear up the conceptual background of their thoughts. Within the philosophical worldview arising from Jung and Pauli's discussions about synchronicity, there are many symbolic aspects that go against mainstream science and that represent a sort of criticism to some of the commonly held views of present day science.     

Eliade's view of primitive man: Some anthropological reflections

The introduction of Taoism to many local religions in Southwest China was instrumental to the southern expansion of imperial China. Pivotal to the hierarchy of both the Taoist celestial imperium and traditional Han Chinese society, the ideology of male dominance has likewise prevailed over a large area of this region, although in varying forms and degrees. Meanwhile, indigenous people of the region have continually and creatively negotiated their own respective worldviews with Taoism, importantly including distinct gender ideals and practices. Using religious texts and ethnographic material, this article focuses on the ritual negotiation between opposing concepts of gender: one from the Chinese imperium, the male-privileging Chinese Taoist religion introduced from the north, the other locally situated in the women-empowering religion of the Zhuang people and of many other religions across Southwest China and Southeast Asia. This article focuses on the interactions between local ideals and world religions.     

Negotiating local tradition with Taoism: Female ritual specialists in the Zhuang religion

The introduction of Taoism to many local religions in Southwest China was instrumental to the southern expansion of imperial China. Pivotal to the hierarchy of both the Taoist celestial imperium and traditional Han Chinese society, the ideology of male dominance has likewise prevailed over a large area of this region, although in varying forms and degrees. Meanwhile, indigenous people of the region have continually and creatively negotiated their own respective worldviews with Taoism, importantly including distinct gender ideals and practices. Using religious texts and ethnographic material, this article focuses on the ritual negotiation between opposing concepts of gender: one from the Chinese imperium, the male-privileging Chinese Taoist religion introduced from the north, the other locally situated in the women-empowering religion of the Zhuang people and of many other religions across Southwest China and Southeast Asia. This article focuses on the interactions between local ideals and world religions.     

The philosophy of the Yijing and Jungian analytical psychology: a comparative study

The Yijing (Book of Changes) occupied a very significant position in C.G. Jung’s mind, which was closely related to Richard Wilhelm’s active recommendation and introduction of the Yijing wisdom. Inspired by the Yijing, Jung set forth the ‘principle of synchronicity’, by which scholars tend to discuss the relationship between Yijing and Jungian psychology. In fact, Jungian analytical psychology conceives in-depth onto-cosmological connotations corresponding to the philosophy of the Yijing. The terms invented or employed by Jung such as ‘archetype’, ‘Self’, ‘individuation’, ‘mandala,’ ‘anima and animus’, ‘persona and shadow’ are interrelated with the connotations of Taiji (Supreme Ultimate) (○) and liang yi (two-mode) () in the Yijing philosophy. A comparative study of the two disciplines can help us gain a more comprehensive and deeper understanding of both, and further improve the exchanges of Eastern and Western cultures.