Jung and Eastern Thought is an assessment of the impact of the East on Jung's life and teaching. Along with the strong and continuing interest in the psychology of Carl Jung is a growing awareness of the extent to which Eastern thought, especially Indian ideas, influenced his thinking. This book identifies those influences that he found useful and those he rejected. In Hindu, Buddhist, and Taoist cultures, yoga is a central conception and practice. Jung was at once fascinated and critical of yoga. Part I of the book examines Jung's encounter with yoga and his strong warning against the uncritical adoption of yoga by the modern West. In Part II Jung's love/hate relationship with Eastern thought is examined in light of his attitude toward karma and rebirth, Kundalini yoga, mysticism, and Patanjali's Yoga Sutras. Coward's observations are rounded out by contributions from J. Borelli and J. Jordens. Dr. Borelli's Annotated Bibliography is an invaluable contribution to bibliographic material on Jung, yoga, and Eastern religion. A special feature is the Introduction by Joseph Henderson, Jung's most senior North American student and one of the few Jungians to have recognized the important influence of the East on Jung's thinking.

Jung was fascinated by the east. Through his commentaries on such texts as the I Ching and The Tibetan Book of the Dead, and through his essays on such topics as Zen, meditation and the symbolism of the mandala, Jung attempted to build a bridge of understanding between western psychology and the ancient ideas and practices of eastern religion. By doing so he hoped to relate traditional eastern thought to modern western concerns. John Clarke's latest book seeks to uncover Jung's dialogue with the east. The book will appeal to all those who wish to broaden their understanding of Jung's thought as well as to those who value eastern ways of thinking and who believe that by engaging with it westerners have much to gain both intellectually and spiritually.

Jung and Eastern Thought is an assessment of the impact of the East on Jung's life and teaching. Along with the strong and continuing interest in the psychology of Carl Jung is a growing awareness of the extent to which Eastern thought, especially Indian ideas, influenced his thinking. This book identifies those influences that he found useful and those he rejected. In Hindu, Buddhist, and Taoist cultures, yoga is a central conception and practice. Jung was at once fascinated and critical of yoga. Part I of the book examines Jung's encounter with yoga and his strong warning against the uncritical adoption of yoga by the modern West. In Part II Jung's love/hate relationship with Eastern thought is examined in light of his attitude toward karma and rebirth, Kundalini yoga, mysticism, and Patanjali's Yoga Sutras. Coward's observations are rounded out by contributions from J. Borelli and J. Jordens. Dr. Borelli's Annotated Bibliography is an invaluable contribution to bibliographic material on Jung, yoga, and Eastern religion. A special feature is the Introduction by Joseph Henderson, Jung's most senior North American student and one of the few Jungians to have recognized the important influence of the East on Jung's thinking.

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.

The East-West dialogue increasingly seeks to compare and clarify contrasting views on the nature of consciousness. For the Eastern liberatory models, where a nondual view of consciousness is primary, the challenge lies in articulating how consciousness and the manifold contents of consciousness are singular. Western empirical science, on the other hand, must provide a convincing account of how consciousness arises from matter. By placing the theories of Jung and Patañjali in dialogue with one another, Consciousness in Jung and Patañjali illuminates significant differences between dual and nondual psychological theory and teases apart the essential discernments that theoreticians must make between epistemic states and ontic beliefs. Patañjali’s Classical Yoga, one of the six orthodox Hindu philosophies, is a classic of Eastern and world thought. Patañjali teaches that notions of a separate egoic "I" are little more than forms of mistaken identity that we experience in our attempts to take ownership of consciousness. Carl Jung’s depth psychology, which remains deeply influential to psychologists, religious scholars, and artists alike, argues that ego-consciousness developed out of the unconscious over the course of evolution. By exploring the work of key theoreticians from both schools of thought, particularly those whose ideas are derived from an integration of theory and practice, Whitney explores the extent to which the seemingly irremediable split between Jung and Patañjali’s ontological beliefs can in fact be reconciled. This thorough and insightful work will be essential reading for academics, theoreticians, and postgraduate students in the fields of psychology, philosophy of science, and consciousness studies. It will also appeal to those interested in the East–West psychological and philosophical dialogue.

Charet uncovers some of the reasons why Jung's psychology finds itself living between science and religion. He demonstrates that Jung's early life was influenced by the experiences, beliefs, and ideas that characterized Spiritualism and that arose out of the entangled relationship that existed between science and religion in the late nineteenth century. Spiritualism, following it inception in 1848, became a movement that claimed to be a scientific religion and whose controlling belief was that the human personality survived death and could be reached through a medium in trance. The author shows that Jung's early experiences and preoccupation with Spiritualism influenced his later ideas of the autonomy, personification, and quasi-metaphysical nature of the archetype, the central concept and one of the foundations upon which he built his psychology.

Harold Coward explores how the psychological aspects of Yoga philosophy have been important to intellectual developments both East and West. Foundational for Hindu, Jaina, and Buddhist thought and spiritual practice, Patañjali's Yoga Sutras, the classical statement of Eastern Yoga, are unique in their emphasis on the nature and importance of psychological processes. Yoga's influence is explored in the work of both the seminal Indian thinker Bhartrhari (c. 600 C.E.) and among key figures in Western psychology: founders Freud and Jung, as well as contemporary transpersonalists such as Washburn, Tart, and Ornstein.. Coward shows how the yogic notion of psychological processes makes Bhartrhari's philosophy of language and his theology of revelation possible. He goes on to explore how Western psychology has been influenced by incorporating or rejecting Patañjali's Yoga. The implications of these trends in Western thought for mysticism and memory are examined as well. This analysis results in a notable insight, namely, that there is a crucial difference between Eastern and Western thought with regard to how limited or perfectible human nature is—the West maintaining that we as humans are psychologically, philosophically, and spiritually limited or flawed in nature and thus not perfectible, while Patañjali's Yoga and Eastern thought generally maintain the opposite. Different Western responses to the Eastern position are noted, from complete rejection by Freud, Jung, and Hick, to varying degrees of acceptance by transpersonal thinkers.