Rexroth’s Preface to A.E.Waite (ed.), The Works of Thomas Vaughan, Mystic and
Alchemist (New Hyde Park: University Books, 1968). For his part, Jung felt he was
paying a tribute to Eastern thought in seeing them as ‘symbolical psychologists, to whom
no greater wrong could be done than to take them literally’ (CW 13:50).
28 An example of this impasse from a Buddhist perspective can be seen in Masao Abe’s
attempt to differentiate Jung’s idea of the Self from the Buddhist, ‘The Self in Jung and
Zen’, in Meckel and Moore, Self and Liberation, 128–40.
29 The Varieties of Religious Experience: A Study in Human Nature (New York: Modern
Library, 1902), 498–9, 505. Emphasis in original.
30 Varieties, 26.
31 A Pluralistic Universe (Cambridge, MA: Harvard University Press, 1977), 138.
32 ‘The energies of men’, in Essays in Religion and Morality (Cambridge, MA: Harvard
University Press, 1982), 143.
33 In elaborating his theory of the conscious subject, for instance, he is sympathetic to the
suggestion of multiple selves developed by Pierre Janet (with whom Jung had also
studied for a brief period). The Principles of Psychology (Cambridge, MA: Harvard
University Press, 1981), vol. 1, ch. 10.
34 I have patched together phrases Jung himself uses to contrast the relational Eros of the
unconscious with the discriminating Logos of consciousness. CW 14:179.
35 ‘Psychological commentary on the Kundalini Yoga: Part 1’, Spring (1975):12–13.
36 See Letters, vol. 2, 248.
37 ‘A suggestion about mysticism’, in Essays in Philosophy (Cambridge, MA: Harvard
University Press, 1978), 157–65. Henri Bergson wrote to James in 1931 that whenever
he would come close to this kind of ‘uncovering’ he felt something dangerous ‘stretching
and swelling in me’ that he interrupted out of fear, but to his later regret. See Ralph
Barton Perry, The Thought and Character of William James (New York: Harper
Torchbooks, 1948), 350.
38 In 1931, to locate a freshwater spring on his property. See Hannah, Jung, 154.
39 On this point, see my ‘Chǀestsuteki kinǀ no chǀetsu: Yungu shisǀ ni okeru shnjkyǀteki
kinǀ-honnǀ to tǀzai shonjkyǀ mondai o megutte’ [Transcending the transcendent
function: instinct and religious function in Jung and religion East and West], Pushiké
6 (1987):88–102.
40 The Creative Mind (New York: Philosophical Library, 1946), 250–1.
41 Although I have learned a great deal from the work that Miyuki Mokuzen has done, I
find his brand of Buddhism too far removed from the texts and cultural questions. See,
for example, the work he co-authored with J.Marvin Spiegelman, Buddhism and Jungian
Psychology (Phoenix: Falcon Press, 1987).
42 On this question, see my ‘Self-healing: the dilemma of Japanese depth psychology’,
Academia (Nanzan University) 49 (1989):1–24.
43 A popular account of this history can be found in Jacob Needleman, A Sense of the
Cosmos: The Encounter of Modern Science and Ancient Truth (New York: Arkana, 1988).
For a more elaborately documented telling, see the volume (he edited) by Antoine Faivre,
Modern Esoteric Spirituality (Crossroad: New York, 1992).
44 CW 10:328, 526.
45 For a good sample of research into these questions, see the special issue of the Japanese
Journal of Religious Studies on ‘The New Age in Japan’, ed. by Haga Manabu and Robert
J.Kisala, 22 (3–4) (1995).62 JAMES W.HEISIG