on human life as the process of individuation, involving the integration of
consciousness and the unconscious, or ego and self, will be a great addition to the
development of the Consciousness-only School.
However, the self in Jung, despite its cosmological character, seems to be still
conceived as an entity, and thus refers to a stage before the Formless Self or the True
Self that is Emptiness in Mahayana Buddhism. Individuation, or self-realization,
remains, therefore, incomplete in comparison with the Buddhist transformational
scheme that begins with the ordinary, is transposed into the Bodhisattva, and ends
with the Buddha. That is, I think, why the Jung-Hisamatsu conversation gives us the
impression that the two men were arguing on different planes.
Lacking in Jung’s analytic psychology, as in other depth psychology, is the insight
into the vicious circle between human existence as a living being and the
self-consciousness that conceives itself as a permanent entity. That is what Buddhism,
especially the Yogacara School, most clearly grasps through the concepts of the
manas-consciousness and the alaya-consciousness, showing how it is possible to grow
beyond the structure of eight consciousnesses to become a Buddha who has cultivated
the four wisdoms.
228 THE CONSCIOUSNESS-ONLY
SCHOOL