The Essence of Jung's Psychology and Tibetan Buddhism: Western and Eastern Paths to the Heart

The Essence of Jung's Psychology and Tibetan Buddhism: Western and Eastern Paths to the Heart

Radmila Moacanin

Language: English

Pages: 144

ISBN: 0861713400

Format: PDF / Kindle (mobi) / ePub

The Essence of Jung's Psychology and Tibetan Buddhism cuts to the heart of two very different yet remarkably similar traditions. The author touches on many of their major ideas: the collective unconscious and karma, archetypes and deities, the analyst and the spiritual friend, and mandalas. Within Tibetan Buddhism she focuses on tantra and relates its emphasis on spiritual transformation, also a major concern of Jung. This expanded edition includes new material on the integration of the two traditions, and the importance of these paths of the heart in today's unsteady world.

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reality and limitlessness of the unconscious. Of particular interest is the case of the young, well-educated woman, who, with her very one-sided logical mind, was stubbornly unresponsive to Jung’s efforts to soften her rationalism. One day as she was telling her dream of the night before, involving a golden scarab that was given to her, a flying insect persistently knocked at the window obviously attempting to enter the room. Jung opened the window, let the insect in and caught it. The insect

middle way. THE MIDDLE WAY AND THE MADHYAMAKA Buddha’s way, the middle way, was reformulated and systematized in philosophical terms by the third-century Indian philosopher Nagarjuna in his Madhyamaka (Middle Way) system of thought, which is considered the central philosophy of Mahayana Buddhism. While Buddha maintained his “noble silence” when asked philosophical and metaphysical questions, Nagarjuna, a brilliant dialectician, applied the dialectic method and argued that truth is not to

(London: Rider & Company, 1959), pp. 94–96 33 Dasgupta, op. cit., p. 145. 34 Ibid., p. 146. 35 “The Vow of Mahamudra,” by Garmapa Rinchen Dorje, in C. A. Muses, ed. Esoteric Teachings of the Tibetan Tantra (New York: Altai Press, 1961), p. 304. 36 Lama Govinda, op. cit., p. 103. 37 Idem. 38 Ibid., p. 104. 39 Dasgupta, op. cit., p. 188. 40 Ibid., pp. 193–94. 41 Herbert Guenther, The Tantric View of Life (Boulder: Shambhala, 1976), p. 37. 42 Quoted in ibid., p. 38. 43 Dasgupta, op.

63. 69 C. G. Jung, “Answer to Job,” in Psychology and Religion: West and East (Princeton: Princeton University Press, 1969), p. 468. 70 Jung, Two Essays on Analytical Psychology, p. 219. 71 Jung, The Structure and Dynamics of the Psyche (Princeton: Princeton University Press, 1969), p. 90. 72 Ibid., p. 91. 73 Russell Lockhart, “Eros in Language, Myth, and Dream,” Quadrant (Fall 1978), p. 66. 74 Levy-Bruhl’s term describing the basic nature of primitive mentality. 75 C. G. Jung, Psychology

Dallett, “Active Imagination in Practice,” in Murray Stein, ed. Jungian Analysis (La Salle: Open Court, 1982), p. 182. 102 Jung, The Practice of Psychotherapy, p. 75. 103 Ibid., p. 46. 104 Idem. 105 C. G. Jung, Psychology and Religion: West and East (Princeton: Princeton University Press, 1969), p. 334. 106 Jung, Memories, Dreams, Reflections, p. 143. 107 Ibid., p. 144. 108 Jung, The Practice of Psychotherapy, p. 71. 109 Jung, Mysterium Coniunctionis, p. 528. 110 Jung, Memories, Dreams,

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