have fallen from grace, Jung has fallen along with them, repeating the sin he set out
originally to avoid: excluding experiences or aspects of experience that contradict the
accepted doctrine. For all that, Jung’s psychology, by virtue of its foundation on the
primacy of religious experience and a critique of dogmatic religion, may be of
assistance to Buddhism and Christianity in confronting this common problem. What
shape this confrontation will take, and at which point it will come to a head, is hard
to predict.
If I may state my own suspicion in the matter: Buddhism and Christianity need to
stimulate each other to a recovery of elements in their respective traditions that have been
exiled in the name of orthodoxy or sectarianism, but that can speak more directly to the
experience and phenomena that have captured the religious imagination in our time.
I think it unreasonable to expect that the dialogue create new doctrine—or new
psychological theory, for that matter—but it can help to thaw what has been frozen
in self-understanding so that it may once again flow into the living tradition. From
my own experience of the dialogue in Japan, I see a clear precedent of this in the way
that Japanese Buddhist interest in the Christian mystical tradition has stimulated a
more serious appraisal of these men and women and their writings among Christian
scholars engaged in the dialogue with Buddhism. What we have not seen in the
dialogue, however, is the way the current resurrection of interest in the doctrines and
practices of Shugendo, Kundalini and Tantric Yoga, Kalacakra Tantra, and so forth
have begun to stimulate mainline Japanese Mahayana to reassess their historical
distance from these traditions.^45
One thinks, for example, of the idea that emotional and mental energies can be
stored in the natural environment as a kind of non-conscious ‘memory’ and effect a
kind of ‘wisdom’ outside of the human individual—an idea that has virtually no
religious significance for Buddhism or Christianity (or Jungian psychology, for that
matter, except as symbolic projections). If the idea of harmony with the forces of
earth resonates at all in the teachings of these ‘world’ religions today, it is most likely
as a faint echo of ‘secular’ spiritualities of the age, the same spiritualities that have
helped to kindle criticism of the ruthless scarring and disfiguring of the planet we see
all about us. In any case, it is this kind of groping around in the twilight regions of
religious traditions that I have in mind by speaking of a heuristic model of dialogue.
As a rule Christian scholars engaged in the dialogue with Buddhism tend to take
a more tolerant view of heresies in their own tradition than do scholars closer to the
centers of orthodoxy. To many of these latter, the dialogue not only promotes
relativism, it often feeds a negative view of official doctrine as a musty baroque castle
inhabited by pedants and eccentrics, unsuited to house the spirit of our times.
Although the majority of Buddhist scholars engaged in the dialogue with Christians
may not feel in the same measure the sting of complaints by an orthodox establishment
against their interest in ‘perverted and wrongly adhered to’ doctrines,^46 the dialogue
does not seem to have stimulated among them a greater ecumenical attitude towards
doctrines and practices of competing sects, let alone a review of their own discarded
heresies. It is possible that a more concerted confrontation with the non-affiliated
religiosity of our times could propel them in this direction. As St Paul says, ‘There
JUNG, CHRISTIANITY, AND BUDDHISM 59