By Neal J.

Pollock (VA USA) - See all my reviews

When originally published in 1986, it was groundbreaking; it's still worth reading,
though there are similar books now (Daniel Meckel & Robert Moore's "Self
Liberation: The Jung-Buddhist Dialogue" & others on Western Psychology &
Buddhism [See my draft listmania]). Here the author effectively demonstrates
many similarities/parallels between Jung's works & Vajrayana, but not
Mahamudra/Dzogchen (MM/Dz). She provides an introduction to each system-with
interesting observations-
p. 6: quoting Nancy Wilson Ross, Buddhism: A Way of Life and Thought (NY:
Vintage, 1981) p. 44, "It has been said that [Hinayana] emphasizes the humanity
of the Buddha; Mahayana emphasizes the Buddha nature of humanity."
p. 17: "According to one author [S. B. Dasgupta, An Introduction to Tantric
Buddhism, University of Calcutta, 1974, p. 54] there was no one particular person
who introduced tantra into Buddhism at any particular time, but rather that it has
been gradually incorporated in the course of centuries. The same author maintains
that there are no fundamental differences between Hindu and Buddhist tantras [p.
145]." Others disagree, stating "it was crystallized into a definitive form by the 3rd
century" CE & that there are fundamental differences especially in the definition of
yab-yum.
p. 21: "On the path toward freedom any passion and desire must be utilized and
transformed into wisdom. This is a very basic principle of any Tantric practice. In
this respect it is similar to homeopathy, working on the principle that like cures like.
The very same element that causes a disease may if applied in a proper dose act as
an antidote and a cure."

She then compares the methodologies, archetypal symbols, similarities/differences

including--Tara, Vajrayogini vs. Jung's Anima, Book of the Dead, bliss vs. suffering,
attachment, cultural differences, dangers, Buddhahood vs. individuation,
compassion, & synchronicity. For example, she claims that Tibetans coming west
was not coincidence but a synchronistic event. I agree with the vast majority of her
assertions. However, since p. 102: "Jung claims he does not make philosophical or
metaphysical statements and that his work is based on empirical evidence only," it
seems likely that Jung's limitations of individuation vs. Buddhahood were due to his
lack of empirical observation of a Buddha. So, this distinction may be illusory.

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Further, despite his Thinker orientation, Jung's lack of compassion may be

overstated considering his guidance to therapists regarding empathy during
individual dyadic relationships with clients vs. the application of theory. Also, many
(e.g. Bhikshuni Lekshe Tsomo) have commented upon the effects on Buddhism in
new countries-now starting to manifest in the West. Some psychological differences
were shown in Bhikshuni Thubten Chodron's "Blossoms of the Dharma"- p. 144:
"Feelings of low self-esteem and inadequacy are prevalent in Westerners...Tibetans
do not have words in their language for low self-esteem or guilt, so Westerners'
problems with these feelings are not readily comprehensible to them. His Holiness
had difficulty understanding how someone could not like himself. He looked around
this room of educated, successful people and asked, `Who feels low self-esteem?'
Everyone looked at each other and replied, `We all do.' His Holiness was shocked."
Also, Bhikshuni Wendy Finster (a clinical psychologist from Australia) p. 158 "Only
enlightened persons are totally mentally healthy." She speaks to sangha dangers,
responsibilities, & cultural differences and says: p. 166: [not meeting one's
expectations] "causes us to judge ourselves harshly and feel guilty, and as a result
our self-esteem plummets. This surprises our Asian teachers; they do not realize
the level of self-criticism and self-hatred that can arise in individuals raised in our
culture." This view does not conflict with Jung's warning about going native with
Eastern religions. Nevertheless, Moacanin argues convincingly for adoption from the
East: pp. 104-5: "Eastern symbols are fresh to the Western mind and therefore
possess a greater capacity to inspire and stimulate the imagination, while
unfortunately for many in the West our symbols have become ossified and thus
have lost their intrinsic meaning." Since she states p. 47: "Concepts are
instruments of protection from experience" which reflects deep similarities in the 2
systems (& MM/Dz), it remains to be seen how the 2 will interact in the future. Still,
archetypal symbols are universal. Thus, the 4-sided deity mandalas of Vajrayana
and their Mt. Meru surrounded by 4 continents do not significantly differ from John
Weir Perry's "Lord of the 4 Quarters."